a wakening call, or, an alarm from heaven to the wise and foolish virgins wherein the vices of this age is laid open and bewail'd, the sublety of satan discover'd in his temptations in several particulars ... : likewise there is discovered the nature of regeneration or the new birth, in several particulars ... / from a minister in the country to a minister in the city for the publication. sikes, george. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a wakening call, or, an alarm from heaven to the wise and foolish virgins wherein the vices of this age is laid open and bewail'd, the sublety of satan discover'd in his temptations in several particulars ... : likewise there is discovered the nature of regeneration or the new birth, in several particulars ... / from a minister in the country to a minister in the city for the publication. sikes, george. , [ ] p. printed for the author and sold by will. marshall, london : . attributed to george sikes--nuc pre-l imprints. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder 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characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng theology, doctrinal. devil. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - tcp staff (michigan) text and markup reviewed and edited - pfs batch review (qc) and xml conversion a wakening call : or , an alarm from heaven to the wise and foolish virgins . wherein the vices of this age is laid open , and bewail'd ; the subtilty of satan discover'd in his temptations , in several particulars . i. as to original sin. ii. as to the love of the world. iii. as to the danger of ignorance . iv. as to the evil of pride , &c. likewise , there is discovered the nature of regeneration , or the new birth , in several particulars . i. the nature of union to christ. ii. the nature of true faith iii. the nature of true repentance . iv. christian carriage commended . v. the glory of the new-ierusalem open'd . from a minister in the country , to a minister in the city , for the publication . a verse may find him who a sermon flys , and turn delight into a sacrifice . herbert's temple , p. . london : printed for the author , and sold by will. marshall , at the bible in newgate-street ; and iohn marshall , at the bible in grace-church-street ; mdcxcviii . chap. i. concerning the purely divine nature , and things thereof . . god in his divine nature was infinitely blessed in the sight and enjoyment of himself from all eternity , above and beyond all possibility of addition or diminution to his blessedness , by any thing , meer creatures , angels or men , good or bad , can ever be , think , say or do , to all eternity ; yea , even creature-nature , in the mediator's wonderful compounded person , set up by the immediate divine hand ( though by unchangeable personal union with the divine nature , all one incomprehensible god ) adds not to the infinite blessedness of the divine nature ; but was set up from the beginning , and possess'd by the lord in the beginning of his way , towards the creation of angels and men , prov. . , . this was the beginning of the creation of god , revel . . . divine nature had no beginning . the whole creature-part in christ's person , root and exalted branch , adds not to the glory of the divine nature , but was set up in reference to the twofold creation of angels and men , natural and spiritual , and as the means to let down the visions of the divine glory at second-hand , with safety to the spiritual sight , understanding and enjoyment of blessed angels and men in their new-created capacities . . in the divine nature , the divine essence and form are the infinite divine father and son. the divine form , image or glory of the divine essence , is the son thereof , by eternal and ineffable generation ; very god of very god , in the most absolute sense ; co-equal and co-eternal with the father ; both are one infinite , incomprehensible , divine being . but the divine essence is not the form ; nor form the essence . the three distinct invisible powers in the divine essence or father , did from all eternity shine forth in the divine form or son , to god's own infinite understanding , enjoyment and delight . the same three are , therein , the immediate object of sight and enjoyment , to the whole creature-part of the mediator , root and exalted branch , as in unchangeable personal union with the divine glory or form in him ; but are never so to any meer creatures , blessed angels or saints , to all eternity , in heaven . they can never so approach unto , or see and enjoy the divine light or glory , immediately , as he does , tim. . , . mat. . . iohn . . in , with , and through his heavenly creature-spirit , as born of that which in him is god , ( iohn . . ) and therein partakers of the divine nature , ( pet. . . ) can and will they see and enjoy the divine glory , mediately , as let down to them by the exalted creature-son and branch , being members of that spiritual body , his true gospel - church , to which he , therein , is head , col. . . for this purpose it pleas'd the father or divine essence , that even in the lowest creature-part of the mediator , the exalted son and branch , all fulness should dwell , all the divine and creature-fulnesses and perfections of his divine form and creature-root . the divine essence , singly and abstractedly consider'd , in and by it self , is absolutely invisible for ever ; nor will the divine form , glory , image , or visibility thereof , and of the three that are one , therein , ever be the immediate object of sight and enjoyment to any meer creatures , blessed angels or saints , to all eternity ; but only to the whole creature-nature in christ's person , root and exalted branch . never will any meer creatures be found in personal union with the divine nature , as creature-nature in christ is . they will never have divine nature , an ingredient into their personal constitution ; or as the supream principle of life and operation in them , as some in our days have most presumptuously and unwarrantably affirm'd : for then would there be an innumerable multitude of christs and gods , the greater sort of polytheism . the divine form or son , is the eternity , the supream heaven of heavens , the high and lofty divine essence , or father inhabited from all eternity , in distinction from the creature-form , glory or image thereof ; the high and holy place , or heavenly creature-temple , of immediate divine building ( prov. . . ) in personal union with the divine inhabitant , isa. . . this heavenly creature-spirit , house and temple , with the life and things of god therein , was prepar'd by and within himself , to be communicated in the distinct appointed portions thereof , to them that love him ( cor. . . ) because he first , even from eternity , lov'd them , john . . these spiritual , heavenly creature-things of god , communicable to men and angels , by a new or second creation , are quite out of the reach or sight of the highest single natural understanding of man , at best , in the but restor'd first-covenant-law-life of the creature , given in the first creation . no intellectual eye , ear or heart , therein , can see , hear , perceive , conceive , receive , own , or know what to make of them ; isa. . . hence does man account them , and all right words about them , foolishness , cor. . , . here 's the case of man at best , in but the living soul of the first adam : in the life of the quickning spirit of the second adam , and the new , spiritual , infallible , all-discerning understanding , therein , do saints see and know all things , divine , and both spiritual and natural creature-things , ( in their proper differences , distinctions , subordinations and superiorities ) even the deep things of god , cor. . . and as they have an infallible understanding to know all things ; they have also therein , an incorruptible will , in unchangeable harmony with the infinite divine will , for the doing all things after god's own heart . in his heavenly creature - spirit , can any rightly worship his divine spirit , john . . in it only can any rightly perform all duties to god , and to their fellow-creatures . all these things lie hid from ( and are unpracticable by ) man , as out of the reach of his own understanding , and desiring or performing power of his own will. so will he not regard , look , or seek after god , for the life and things hid with christ in god , rom. . . col. . . paul , with others that come to be true saints , till the spiritual seed of true life be waken'd up in them , are wholly ignorant of any such heavenly creature-gospel-life and things of god , however eminent in restor'd law-life , wisdom and righteousness of man , phil. . . hence they verily think they do god service , in persecuting gospel-saints , as the arrantest hereticks and blasphemers in the world , act. . , . iohn . . the reform'd natural man , at best , understands not the transform'd , truly regenerate spiritual man's understanding , nor any of the divine or spiritual things , he thereby understands and speaks of . he cannot know them ; for they can only be spiritually discern'd , and he has no spiritual discerning , cor. . . if therefore he finally lean and trust to his own vnderstanding , at highest , for directing his steps , contrary to god's counsel , ( prov. . , . ier. . . ) he is gone for ever , he never sets one foot in the paths of life . a man of deepest reason , most soaring , searching , natural capacity , vastest display of his rational and intellectual powers , with all imbelishments of art or acquir'd accomplishments , may be paul's most unreasonable man to be dealt with , or discours'd , in gospel-matters , which he therefore desir'd his thessalonian converts to pray for his deliverance from , thess. . , . what 's here said in this first chapter , may give some aim towards right thoughts of god's divine nature and things , which are to be acknowledg'd above and beyond all conception or language , by the understanding or tongue of natural man or angel ; yea , will be master of wonder to blessed angels and saints to all eternity , in their spiritual new-creation-capacities . chap. ii. the twofold purposes or counsels of god within himself from eternity , with reference to the twofold creation of angels and men. . god , in the free purposes and counsels of his own divine mind , did , from eternity , when he pleas'd , determine to create angels and men , and to give them immortal spirits , by a first creation ; but , to put into them a corruptible seed ( pet. . . ) of a mortal , earthly , though pure and spotless , first-covenant law-life , in which to be but mystical trees of good and evil. he declares , he will break down this first building , and pluck up this tree ( though of his own planting ) by the roots , ier. . . this changeable good life and things , given them in their first creation , could not answer the needs and wants of their immortal spirits , nor enable them to answer the whole counsel , will , and command of god , in an everlasting well-pleasing active obedience to him . . he did , therefore , in his free-grace-purposes ( another sort of counsels within himself ) determine , from the same eternity , by his own immmediate divine power , to form , produce and set up a heavenly creature-spirit of originally immortal holiness , everlasting righteousness , infallible truth , and eternal life , and to take it into personal union with his divine nature , in the mediator . he determin'd also to find a way in his infinite wisdom , to render this life communicable to angels and men , by a second or new creation of them , as the only principle of desire , thought and action , in which , ever possible to please him , so as to find eternal blessedness to themselves , in the sight and enjoyment of him . all conducible to this , was prepar'd to be given them by a second or new creation , in a new-covenant life , the life of the creator , above all deaths , dangers , enemies , bondages , or fears . the life given them in their first creation , god calls their own , with all the things thereof , their own wisdom , righteousness , all natural excellencies and perfections : all is but a life , a wisdom , a glory to be done away for ever , with all works or fruits , possible to be done or brought forth by them , therein . the new and everlasting covenant-life ( given by a second creation of them ) god's own heavenly creature-life ( with all the things thereof , the wisdom and righteousness of god therein ) is a life , a glory , that unspeakably excels the former , and will remain for ever , cor. . , . by god's new building them , and putting his incorruptible life into them , they become particular trees of life , under and with christ , working all their works in god , and bringing forth right fruits to him , iohn . . rom. . . their own life and wisdom , &c. was given them for trial of their obedience to the declar'd method of god's wisdom for receiving his . all that finally refuse , in passive obedience , to submit to the death of their own , in order to find all again , with unspeakable gain , in his own , prefer the life of the creature to the life of the creator , and will perish for ever , rom. . . all life and things , given angels and men , in their first creation , are character'd in scripture by grass , flesh , a fading flower ( isa. . - . pet. . , . ) call'd a vain shew , altogether vanity , a vanishing , transient shadow of the heavenly creature-life and things of god , offer'd by a second . in this , 't is as impossible , ever to sin against or displease god , as 't is in our own earthly life , to please or find everlasting peace with him . if the first-covenant-life , given in the first creation , had been faultless , or not defective , as to the pleasing god , or finding true blessedness to our selves , no place had been sought for a second , heb. . . chap. iii. the preparatory condescensions of god , towards accomplishing the said two-fold purposes or counsels , with reference to the twofold creation of angels and men. . the first of the three distinct powers in the divine nature , call'd father , did by the peculiar operation thereof , in the one divine mind of all three , produce , beget , form and set up a creature-spirit of originally immortal holiness , everlasting righteousness , infallible truth , and eternal life . this , in the creature-part of christ's wonderful compounded person , is call'd by the name of its peculiar divine producer , father . this was the first step of god's preparatory condescension towards the creation of angels and men ; the beginning of the creation of god ( revel . . . ) that will have no ending . this is the supream root of all creature-being and life , in both creations or worlds ( heb. . . ) natural and spiritual , by a first and second creation of angels and mer , and also of the creature-son and branch in the very mediator's person . this originally unchangeable creature-spirit , in personal union with the divine nature , was situated too high , above the capacity of being the immediate hand of god , either for the first creation of angels and men , or the giving them eternal life by a second , so as to answer and fulfil the twofold counsels of god concerning them . . the second therefore of the divine three in one , call'd the word , did , in the one divine mind of the three , cause the said creature-root to bring forth a creature-son and branch , in the fountain-purity of all earthly mortal first covenant law-life , determin'd of god to be set up in angels and men , by a first creation of them . this creature-son and branch is call'd by the name of its peculiar divine causer , in the creature-part of the mediator's person , the word . this word , as the lamb slain from the foundation of the world , ( revel . . . ) and exalted by and out of that death , into the originally unchangeable life of his creature-root and father , became the living word of god , and immediate creator of all angels and men , by a first creation , and of an innumerable multitude of both by a second . he will also be the immediate performer of the whole divine will , on all angels and men , good and bad , in the final love or wrath of god , in heaven or hell , to all eternity . . in order to all this , did the third of the divine three , call'd holy ghost , cause the said creature-root and father , as the supream mystical abraham , to perform a sacrificing death-work on his creature-son ; and caus'd the said creature-son , as the supream mystical isaac , not only to submit thereto , in a compleat passive obedience to the divine will ; but ( in the supreamly partaken of heavenly creature-life of his root , and love thereto ) to join therewith , in active obedience to the divine will , for carrying on the said death-work on himself . the like did he , in our mortal nature , when in the fulness of god's appointed time , taken by him , in the fountain-purity thereof , above and beyond what it was in the first adam , before his fall. he was , therein , also full of grace and truth , john . . full of the holy ghost , luke . . he was son of man in heaven ( in full possession of the eternal life of his creature-root , without any mortal life about him ) at same time , that he was son of man on earth in our mortal nature ( iohn . . ) and long before . all in christ's person , below his infinite divinity and creature-root , is call'd man. his whole creature-nature , root and branch , in personal union , is the heavenly creature-spirit or holy ghost , render'd communicable to angels and men , by the exalted creature-son and branch . this creature-son was one of the three men that did eat of abram's meat , else would not have own'd his worshipping him , in prayer , for sodom , when the other two created angels were gone towards it , to destroy it , and deliver lot , &c. the two good angels are also call'd men , gen. . - . and v. - . satan also with his evil angels , are men of sin , thess. . . christ was active in carrying on the death-work upon himself , as first-born of every creature ; and so was he , in his second sacrifice , by carrying on the death of our whole mortal nature , in him , spirit , soul and body . by the holy ghost or heavenly creature-spirit in him , did he crucify the spirit of our nature in himself , luke . , . he was also a voluntary giver up of his body into the hands of men , under devils , to put a full period to all that was mortal about him , iohn . , . he laid down the life of our whole mortal nature , and took it up again , in the originally incorruptible , immortal , eternal creature-life of his root , above all deaths , or enemies . and by his communicated heavenly creature-spirit , or holy ghost in saints , will he enable them to be active in carrying on the like death-work on the spirit of nature , at best , in themselves ; and freely also to give up their bodily life , into the hands of evil angels and men , god's and their enemies , where god so permits and orders , for the witnessing his gospel-truths . the record , witness , or products of the first and second of the divine three , father and word , in the creature-part of the mediator's person , as brought into inseparable union by the third , bears the name of the peculiar divine causer , holy ghost . all these things were transacted and done , by and within god himself , before any meer creatures , angels or men were brought forth . the three in the divine nature , with their record in heaven ( the divine form ) are one ; and the same three , as bearing witness in earth ( the creature-part of the mediator ) agree in one . the one divine mind is declar'd and done , in and by both , and all , iohn . , . by what was done of the divine three , by their distinct products and operations , in the creature-part of the mediator , will they let down themselves to the sight and enjoyment of blessed angels and saints for evermore . the divine is not the creature-nature in christ ; nor , in his whole creature-nature , is the creature-root , the exalted branch . and his whole divine and creature-person , is most intimately one with the divine essence or father , the head of all in him , cor. . . all are one incomprehensible god , iohn . . the exalted branch in christ , is the immediate head of his true gospel-church . the creature-root in him , head of that ; his divine form , head of his whole creature-nature , root and branch ; the divine essence or father , head to his whole divine and creature-person ; yet remains uncompounded with creature-nature , as the divine form or son is , gal. . . tim. . . after all this account of superiorities and inferiorities in all that 's truly call'd god , the lowest creature-part in the mediator , the exalted branch , or living word of god , thinks or infallibly knows , that 't is no robbery or unwarrantable presumption in him , to reckon himself equal with god , as in personal union with his creature-root and infinite divine nature , phil. . . these are strange , seeming contradictions to man's wisdom , which is foolishness to god's , and to be destroy'd ( isa. . . ) in all self-confident disputers of this world , cor. . , . chap. iv. the infallible consequents of the said preparatory condescensions of god within himself , in pursuance and for the accomplishing of his abovesaid twofold purposes in the twofold creation of angels and men. . thus were the works determin'd of god to be set up in angels and men , by a first creation of them , finish'd ( heb. . . ) to his well-pleasing , by the right use of the mortal , earthly , first-covenant law-life of the creature , in order to receive the heavenly-creature new-covenant gospel-life of the creator . finish'd they were , by the mediator himself , as the lamb slain in the fountain-purity of the first , and ascended into the originally unchangeable gospel-life of the second , rev. . . all this was done within god himself , by the mediator , as the lamb slain from ( or in ) the foundation of both worlds ( natural and spiritual , this world and the world to come ) laid in himself , the creator of both . all , receiv'd by angels or men , in their first creation , or restor'd in men by the redeemer ( since their fall in adam ) is ( with the fallible understanding and corruptible will thereof , their discerning and desiring powers , their own righteousness , wisdom , glories , natural excellencies and perfections , therein ) to be given up , in sacrifice to the will of god , by passive obedience . this is the only possible means and way , for their being transform'd and exalted into the originally unchangeable never-sinning creature-life of god , in the mediator , the only life or principle of everlasting active obedience to god , and blessedness to man. all true thorow-followers of the lamb slain ( in the narrow unpleasing way to nature , at best ) will find all their own life and things , with unspeakable gain , in an infallible , all-discerning , spiritual understanding , and incorruptible will , by personal union with christ in his heavenly creature-spirit of true holiness and eternal life . and so will they find themselves in unchangeable harmony with , and obedience to the infinite divine will. this is the glorious liberty of the sons of god , in which they that are born of god , by the new-creating workmanship of christ passing upon them ( to the death of their natural spirit , and resurrection into his spiritual life ) come to be heirs and coheirs , under and with christ , of god , rom. . . . thus became the exalted creature-son and branch in the mediator , of the first-born of every creature ( in the fountain-purity of a mortal earthly life ) the first-born from the dead , ( col. . , . ) in the originally immortal creature-life of his root and father . so became he the living word of god , ( the book of life of the lamb slain and exalted ) in which were written ( by the super-wonderful mysterious way of divine writing or engraving ) the names of all god's elect , predestinated to be conform'd to christ their head , in a like passive obedience to the divine will , by the death of their natural spirit or living soul of the first adam , and resurrection into the quickning spirit of the second , the life of their creator , rom. . . & . - . whoever do finally refuse to die with him , ( and lose all their own mortal , earthly life and things , receiv'd in their first creation , or restor'd since , with all works or fruits , done or brought forth by them , therein ) will never attain that heavenly , eternal creature-life of their creator , in which to live and reign with him , tim. . , . true followers of the slain lamb of god , will be enabled to say with him , i was dead in my own mortal , earthly law-spirit of works , and am alive in his gospel-spirit of grace and truth for evermore , rev. . . all that establish themselves in their own law-spirit of works , and righteousness of man , will be found unchangeable enemies of god's righteousness , in his heavenly gospel-spirit , and so in unchangeable union with the god of this world , the devil . such mystical sodomites , in filth of spirit , enmity to god and his gospel-spirit of grace , will have worse of it for ever , under the wrath of god , than common sinners in filth of flesh , wallowing in the miry filths and brutalities of literal sodom , mat. . , . . thus became the exalted branch in the mediator , the ready prepar'd immediate hand and living word of god , for performing his whole divine mind and twofold purposes thereof , in the twofold creation of angels and men , and for the dealing with them , both and all , as hating their own life , given them in their first creation , in love to his own , offer'd them by a second ; or , as from love to their own , in the first , unchangeably hating his own ( offer'd by a second ) in union with the devil . the said exalted son and branch , did bring forth angels and men , out of their radical existencies in himself , into their personal subsistencies and individuations in themselves . this was their first creation , in the same kind of mortal , earthly first-covenant law-life , himself had first taken , in the supream fountain-purity thereof , as first-born of every creature therein , and rightly us'd in order to the second , in which he became the first-born from the dead , in a life above all deaths , temporal or eternal . thus was it true , in the immediate creator , as well as in meer creatures , angels and men ; first , that which is natural , and afterward that which is spiritual , cor. . . unchangeable love to our selves in our own life , receiv'd in our first creation , is the unpardonable sin against the holy ghost , or heavenly creature-spirit of christ , and life thereof , offer'd by a second . . the exalted creature-son , or living word of god , his prepar'd and fitted immediate hand , for the twofold creation of angels and men , was also his ready prepar'd infallible mouth , wisdom and word , to declare to them , as soon as made , his whole counsel , will and command , for the right use of their natural beings and life , given them in their first creation , in order to a second ; and that , as their unspeakable concern , as well as duty , for finding the salvation of heaven , or scaping the damnation of hell. final refusing the loss of all their own , in the first , for his own , by a second , will be everlasting destruction to all that so do . . christ , as exalted creature-son and branch , became the ready prepar'd immediate sacrificing high-priest of god , after the order ( and in the power ) of the original melchisedec , ( heb. . , . & . . & . . ) his creature-root and father , who first perform'd the sacrificing death-work upon himself , when in the fountain-purity of all mortal first-creation life . thus is the immediate creator of angels and men , by a first creation , the immediate high-priest of god , to perform the like sacrificing death-work on them , therein , as his creature-father had before perform'd upon himself . this exalted son and branch , was the melchisedec , priest of the most high god , that met abram , returning from the slaughter of the four kings , and bless'd him , gen. . , . heb. . . he was also one of the three men , abram pray'd to and worshipp'd , as god , ( gen. . ) which no good angels would ever own , rev. . . & . . the devil and his proud self-exalting evil angels , own themselves as gods , ( in the uncontroll'd soveraignty of their own wills , above and against all that is truly called god , and to be worshipp'd ) requiring divine worship to be paid them , isa. . - . thess. . , . yea , satan most presumptuously attempted to bring the lord himself to own , fall down and worship him as the true god , whom he knew to be the true lord and god ( mark . . ) he and all angels and men ought to worship , mat. . - . christ own'd the wise mens worshipping him , when born in our nature ( mat. . , . ) and after ; others worshipping him , mat. . . & . . with eight other scriptures in the four evangelists . . and lastly ; christ as exalted branch , was in the fully partaken of life of his creature-root , the ready prepar'd infallible example and unerrable pattern for angels and men to follow , by the like death of nature in them , at best , in order to a happy resurrection into the spiritual everlasting righteous life of their creator . all that finally refuse a submission in passive obedience to this change , will perish for ever . for this change , as their duty and unspeakable concern , did he represent himself in such transactions as had pass'd in the creature-part of his person , to all the angels single and higher intuitive natural understanding than man's , though in but the same first-covenant law-life of the creature , as man. he appear'd to the angels , immediately , as four living creatures that had the likeness of a man , ( ezek. . . ) the comprehensive sum of all changeable first-creation-being and life . the word man , comprehends all . every individual man is a microcosm , or lesser world , having all found in the macrocosm , or greater , without him , and something more , peculiar to himself . he has being ; an earthy body , with elements , and all inanimate simples or compounds ; a threefold life , or spirit of lives , ( gen. . . ) vegetable , with grass , herbs , trees , &c. a life of sense , with birds , beasts , fishes and creeping things ; an intellectual exercise of the life of his natural spirit , above and without the body , while in it , with angels , but inferiour to them , therein . then , besides all this , has he the rational exercise of his natural understanding , by bodily organs , not found in any parts of the greater world , angels or beasts . the four living creatures , by which christ represented himself to the angels , had the face or likeness of a man : and they are call'd again and again , the ( or one ) living creature ( ezek. . , . & . , , . the good angels figur'd by wheels , or chariots ( psal. . . ) follow'd this head , fully : whithersoever his spirit was to go , they went , and turned not ( or looked back ) as they went , ezek. . , . the reason hereof was , the spirit of the living creature was in the wheels ( v. , . ) a seed of his spiritual life was in them . hence , when the four living creatures with the face of a man , did let down their wings , the said angelical wheels did let down their wings , v. . in passive obedience to the divine will , and conformity to christ's death of the first creation , they ceas'd from the mortal life of their own spirits , given them in their first creation , and from the exercise of their own fallible understandings and corruptible wills , therein , which are the mystical wings , by which natural angels and men flie abroad , in this perishing world , to view and place their thoughts and affections on what seems desirable to them , in order to pick up a true happiness to themselves , where it never is to be found . while man thus rambles and flies abroad for a self-pleasing delusive happiness , amongst the delights of the sons of men , he never looks or seeks after god , and his heavenly creature-life and things , the peculiar delights of the sons of god. these heavenly creature-things , offer'd by a new creation , are out of the reach of all single natural understanding of man , ( cor. . . ) and the only way for attaining them , is most contrary to his natural will. the death and loss of both and all , is the appointed way , in god's wisdom , whose thoughts and ways are not as man 's , but quite contrary , about their true salvation , isa. . , . when the good angels had let down their wings ( importing a perfect rest and cessation from the labours or exercise of their own spirits , wills and understandings ) a voice from the firmament , over their heads , calls them out of the said death of nature , into a living spiritual faith , working by love to christ , as seen by them , the man upon a throne , as exalted son and branch , in his heavenly creature-life . hereby were they actually possess'd of eternal life , and infallibly sure of being compleated therein , in god's time . they patiently waited ( with a holy kind of impatience , well-pleasing to god , also ) in longing desires and pantings after the actual gift of the holy ghost or gospel-spirit of the man , they saw upon his throne , therein . they , with old-testament-saints , waited four thousand years , for this promis'd unspeakable gift , which was not given to either or any of them till christ was ascended in our nature , iohn . . but , as inseparably united therewith , by a living spiritual faith , working by love thereto , they all had a good report with god , as well-pleasing and acceptable to him , though they had not receiv'd his promis'd holy ghost , heb. . . all along the said four thousand years , the good angels with old-testament-prophets and other saints , desir'd to pry , look into , and consider what time the spirit of christ in them ( as enjoy'd by a spiritual faith therein ) did signify , when it testified before-hand , the sufferings of christ , and the glory that should follow , with the holy ghost sent down from heaven ; and clear gospel-preaching , experienc'd therein , pet. . - . on this account , the good angels had cause of rejoicing at the birth of christ , in our nature , as their own concern , as well as man 's , though not in reference to sin. for they never sinn'd , at all , nor were in danger of ever sinning , after their first change from nature to grace . they rejoic'd also , on behalf of mankind , who are all born sinners . the high joy of the good angels , on these accounts , at christ's birth , is recorded . luke . - . by the first demeanour of the good angels , is implied the contrary behaviour of the evil ones . the good follow'd christ , their head : the evil ones turn'd from their true head , as they went , or were going , a while , with the good , under the same light. satan made himself a contrary , opposite head to christ , and , with his tail , drew a third part of the angels , ( revel . . . ) signified by stars , ( iob . . ) into the same condition with himself , under him as their head , in the self-chosen earthly life of the first creation , in unchangeable enmity to god and his heavenly life , offer'd them , by a second . as thus it was with the evil angels , so , too oft , with men. under high spiritual enlightning gifts , many that have gone a while with gospel-saints , after christ , as their head , finding his cross , or the death-work of his heavenly on their earthy spirit , to be pass'd under , in order to be married to him , as risen from the dead , they turn away from him under satan's witch-crafts ( gal. . , . ) to set up for themselves in their holy flesh , or righteous life , given them in their first creation , in unchangeable enmity to god and his holy gospel-spirit , offer'd by a second . so satan , as god and prince of this world , brings them under his influence , by which , he renders them the most enrag'd antichristian enemies of gospel-saints and truths , iohn . . a third part of the angels will perish for ever . of mankind , the many in the broad , easy , self-pleasing way to hell , out-number christ's few , in the narrow way to heaven , though they , also , out of all generations , will be a numberless multitude , revel . . . chap. v. a short review of the four preceding chapters , by way of recapitulation . chap. . god , infinitely blessed , from all eternity , chap. . determin'd to create angels and men , to give them immortal spirits , and to put into them a mortal life , in their first-creation , to be call'd their own , with all the things thereof , their own righteousness , wisdom , works , fruits , &c. but all mortal , and to be done away for ever . he , therefore , determin'd to set up in personal union with his divine nature , a creature-spirit of originally eternal life , and render it communicable to men and angels , by a new creation of them . the former rendred them but mystical trees of good and evil. the latter makes them particular trees of life , under and with christ. god , hereby , works all their works in them , ( isa. . . ) and they , in him , iohn . . the leaves of such trees never wither : every thing they do , therein , prospers , psal. . . all good works or fruits done or brought forth by them in the former , at best , are nothing to god , ( hos. . . iob . , . ) nor of any avail for their ever entring into his kingdom , but only a new creature , gal. . . the most restor'd life and righteousness of man , preach'd up and warranted for salvation , is man's dream , under satan's witch-crafts ; all their delusive doctrine , therein , chaff , psal. . . and what 's this chaff to the wheat , the gospel-doctrine , words and things of god ? ier. . . chap. . ( . ) in pursuance of god's twofold purposes , for a twofold creation of angels and men , the first of the divine three , call'd father , did produce , beget , and set up a creature-spirit of immortal holiness , of the same name in the creature-part of the mediator , with its divine producer , father . ( . ) the second , the word , caus'd the said creature-root , to bring forth a branch , in the fountain-purity of all mortal first-creation being and life , that was to be set up in angels and men , by a first creation . ( . ) the third , the holy gost , by its peculiar operation , brought the creature-father and son , into unchangeable personal union , and so the whole creature-nature in the mediator , into unchangeable union with his divine nature . the creature-son and branch , thus exalted , was the immediate creator of all things , in both creations or worlds , natural and spiritual , heb. . , . chap. . ( . ) thus were the works , determin'd of god , to be set up in angels and men , by a first creation , finish'd in the mediator , by the right use of all , in order to the second , heb. . . ( . ) herein , was the exalted son and branch , the living word and book of god , in which were written the names of all the elect , that are to be conform'd to him , in the like death of the first creation , and resurrection into the life , given by a second . ( . ) the exalted branch , or living word of god , gave angels and men their being and life , by a first creation ; as the immediate hand of god , for it . ( . ) he was , therein , the infallible mouth of god , to declare his whole counsel to them , for the right use of all , given them , in their first creation , in order to the second . ( . ) he was , therein , the high-priest of god , to perform the like death-work on them , as had pass'd upon himself , by the original melchisedec , his creature-root and father . ( . ) and lastly ; he was the ready prepar'd infallible pattern , for them to follow , out of the mortal , earthly life of the first creation , into the immortal and heavenly , by a second , as the only means and way , to find the salvation of heaven , or scape the damnation of hell. chap. vi. concerning the trinity . the three distinct powers in the divine essence or father , shining forth , from all eternity , in the divine form or son , consider'd separately , in each , or jointly in both , are call'd father , word and holy ghost , john . . the one of these is not the other in the divine father or son. the word , father , as the divine essence is call'd , in distinction from the divine form or son , is of a very differing consideration from the same word , as signifying the first of the divine three in both . so , the word , son , as signifying the divine form , is of a very differing signification from the same word , as signifying the second of the divine three , in father and son. the like may be said of the third of the divine three , the holy ghost , in father and son , of distinct significancy from what the divine father and son , jointly together , are so call'd , as the one infinite divine being . the three distinct divine powers in the divine father and son , do beget and set up their distinct secondary record or witness of themselves , in a creature-form , distinct from the divine form. the whole creature-nature of the mediator , root and branch , is call'd earth , in distinction from the divine form in him , the supream heaven of heavens . their threefold witness in earth , is signified by spirit , water and blood , john . . the same three that are one in the divine nature , agree in compleating the one mind of all three , in the earth , or whole creature-nature of the mediator . the witness of the first of the divine three , is spirit , a creature-spirit of originally immortal , holiness and eternal life . the witness of the second , is call'd water , signifying the creature-son and branch , in the fountain-purity of all mortal being and life , design'd to be set up in angels and men , by a first creation . blood signifies the death of that , as first-born of every creature , in order to its resurrection into the originally unchangeable life of its root and father , and , therein , first-born from the dead . in , by and through this creature-form , do the three in the divine let down the vision of themselves , to the spiritual sight and enjoyment of angels and men ; and by such transactions , therein , do notify to both , the only means and way for their true blessedness , by the death and loss of all life and things receiv'd by them , in the mortal first-covenant law-life of the first creation , in order to ascend into and receive his originally immortal new and everlasting covenant gospel-life , by a second , communicated to them by the exalted son and branch , as first-born from the dead ; and , therein , the immediate performer of the one will of the divine three , in both creations , and in dealing with all angels and men , good and bad , in final love or wrath , to all eternity , accordingly as they submit , or refuse to submit to the terms of receiving the life , offer'd by a second . thus was the foundation laid , within god himself , in the creature-part of the mediator , for rendring the three that are one in the divine nature , discernable and enjoyable to blessed saints and angels , in their spiritual new-creation capacities . man's highest wisdom and understanding sees not the heavenly creature-things of god , by which only the divine three can be known , cor. . . so , all his conceptions , thoughts and words , about the trinity , can be but implicite random-conjectures and discourses , not seeing or knowing what he says . the immediate discernable objects of man's highest natural understanding , are but the mortal life and things of the first creation , by which they ought to conclude and may know , there is an eternal power and godhead ; but see nor that , nor his heavenly creature-things , immediately , rom. . , . cor. . . isai. . . the three in the divine essence or father , singly and abstractedly consider'd , will be absolutely invisible to saints and angels in heaven to all eternity . and the divine form , son or glory thereof , in christ's person , will never be the immediate object of their sight , but be let down to them , in the first conjunction thereof , with his creature-root , through the exalted creature-son and branch in him , the immediate creator of all . this is the branch , god made strong for himself , ( psal. . . ) to perform his whole divine mind , in both creations ; in this world , and the eternal world to come . this is the branch that shall reign on earth , execute iudgment and iustice , therein , as the lord our righteousness , jer. . , . & . , . by and through this exalted branch , the immediate do-all , in both creations , will the same three in the divine essence , that shin'd forth in the divine form , from eternity , let down themselves to blessed angels and saints , to eternity . all the three in the divine essence , and heavenly creature-glories , are one trinity , and that trinity , one individual god , iohn . . the three that are one in the divine nature , are the immediate object to the sight and enjoyment of the whole creature-nature in christ ( root and exalted branch ) that 's in personal union therewith : but never so , to any meer creatures , blessed saints or angels , tim. . , . iohn . . mat. . . they are personally united with the exalted branch , in him , as members of his mystical , spiritual body , to which he is head. but never so to his creature-root ; and much less , yet , to his divine nature . the three in the divine nature , shining forth to meer spiritual creatures , by and through the exalted branch , are no where , in scripture , call'd a trinity , nor said to be three persons . if they be three persons , as three distinct individual angels or men , in angelical or humane nature are , would they not be three distinct individual gods ? would not this be the asserting a tritheism , the lesser sort of polytheism ? if they be call'd three persons , it must be , as acknowledg'd in a unity , transcendently above meer creatures , who are so , in one specifical humane or angelical nature . the three , in god , are three , in one individual divine nature , shining forth to saints and angels , in the mediator's one individual creature-nature , which , in and with his divine nature , is , with his divine father or essence , one individual god. in this sense , if any , may they be call'd three persons . but the acknowledging three distinct powers in god , may justly secure any , from the imputation of antitrinitarianism . they are so three , that the first is not the second ; nor second , the third . the divine form in christ , is not the divine essence , nor his creature-nature , his divine ; nor his creature-root , the branch in him ; but all one individual incomprehensible god , iohn . . he that says ( knows and owns ) god the father and his divine and creature-son , says all that god is , or is god. man , in the fallible understanding and corruptible will of his first-creation life , can never truly see , rightly know and do the one will of both . all , therefore , that trust to their own understanding , deny both the divine father , and the divine and heavenly creature-son . whosoever denies the divine and creature - son , hath not the father . but he that rightly acknowledges the son , hath the father also , john . , . antichristian deniers of both , pass in reputed orthodox man's day of judging , under satan , god of this world , as the only true christians , excommunicating or casting out of their worldly churches , the true owners of both , as the arrantest hereticks and blasphemers in the world. god the son , or mediator , in the divine and creature-glories of the divine essence or father , is call'd a person , cor. . . in his creature-part , he is call'd the brightness of the divine glory in himself ; and , therein , the express creature - image of god's whole divine person , essence and form , heb. . . the creature-root in the mediator is god's soul , not immediately discernable to the highest spiritual understanding of meer creatures : but , in its first conjunction with divine nature , is let down to their sight and enjoyment , in and by the exalted creature-son and branch , as god's body , or visibility of all , to them . of the creature-root , god's soul , himself says , in reference to the unpardonably sinning shepherds ( or pretending teachers of the way to heaven , and peace with god , in but the restor'd life and righteousness of man ) my soul loath'd them , and their soul , also , abhorred me , zech. . . every individual man , in the three essential ingredients into his personal constitution , spirit , soul and body ( thess. . . ) is a shadowy image of the three in one god ; and of the divine spirit , creature-root or soul , and creature-body or branch , in christ's wonderful compounded person . man , in another sense , was in the primitive purity of his whole being , a shadowy image of god's righteousness . this was lost , to all mankind , by their first sin , in and with adam . the reason therefore of the threaten'd death on murderers ( that whosoever sheds man's blood , by man shall his blood be shed : for in the image of god , made he man , gen. . . ) relates to man's being the image of god , in the former sense , gen. . , . the image of him , in the latter , being wholly lost , the murderers of him , in reference to that , might seem unaccountable . the spirit of man , singly and abstractedly consider'd , may seem a dark shadow of the very divine essence , as comprehending in it , a threefold distinct life , rational , sensual , and vegetable ; but all three , invisible and unexercis'd , till brought into hypostatical or personal union with its fitly organiz'd body . and , all the said three lives , when brought into exercise , are called a living soul , in distinction from the spirit , separately consider'd ; and , from the body , that 's the personal appearance or visibility of the whole man. and , in both and all , the man is but one person . chap. vii . the mystery of god in general ( of all that is truly called god , and to be worship'd ) and , in particular , of god the father , or divine essence ; and , of christ , the divine and creature-son , ( col. . . ) both and all , one incomprehensible god , john . . in general , all are one individual god. in particular , the divine form or son ( though most intimately one with the divine essence or father , in the one infinite divine nature ) became personally united with the creature-form of god , the divine essence or father , remaining , ever , single and uncompounded therewith , gal. . . a mediator is not of one nature ; but god , in his divine essence , is one . god the mediator , as consisting of two natures , divine and creaturely , in personal union , is fitted to mediate between infinite divinity and finite creaturality , in blessed angels and saints , for ever , tim. . . the divine and creature-son will remain a mediator , for ever , in heaven , between infinite divinity and elect angels and men , in their compleated spiritual beings , and new-creation capacities ; not in reference to sin , or any danger or possibility of sinning , ever incident to them . but , first ; for letting down the visions of the divine glory or form , in himself , with safety , to their spiritual understanding and enjoyment , through the transparent vail or heavenly creature-image of the divine nature , in him . no man or angel hath seen god , immediately , at any time , in his purely divine nature , nor ever will , or can , to all eternity , in heaven . the only begotten son , will , in and by his creature-spirit , as the prepar'd means for it , let down the visions thereof to them , at second hand , iohn . . mat. . . should the divine glory of the father , in the son , shine forth , immediately , in the infinite brightness thereof , on gospel-angels or saints , in heaven , it would be a consuming fire to their very beings , deut. . . & . . heb. . . the request therefore of moses , ran too high , when he said , lord , i beseech thee , shew me thy glory , exod. . . that he meant the immediate sight of the very divine glory , form , or face of god , in the mediator , appears by god's favourable answer to his mistaking thought , saying , no man or angel ) can ever so see me , and live . but there 's a heavenly creature - place by me , in personal union with my divine glory , through which , as my back-parts , thou mayest see me ; but my divine face or glory , shall never be immediately seen , by thee , or any meer creature , to all eternity , in heaven , v. - . by and through the creature-form or face of god , in christ , did he speak to moses , face to face , ( v. . ) mouth to mouth , as his living word , numb . . . 't is the peculiar prerogative and transcendent privilege of the man christ jesus , only , to see the divine glory , immediately , in himself , as the supream ingredient into his personal constitution . he is that king of kings and lord of lords , in the creature-part of his wonderful person , dwelling with and in that divine light or glory , which no man or angel , can ever so near approach unto , as immediately to see , tim. . , . thus will the dignity and prerogative of the infinite divinity , and the peculiar privilege of creature-nature in the mediator , be preserv'd , in the transcendent superiority of both and all , above all meer creatures , saints and angels , for evermore . and so will they be secur'd in their unspeakable privileges and utmost blessedness , by the wonderful compounded divine and creature-person of the mediator . secondly ; a second office of the mediator , to all eternity , in heaven , will be the presenting the blessed persons of angels and saints , with their spiritual sacrifices of praise and thanksgiving , to the absolute well-pleasing acceptation of his father and their father , ( john . . ) his god and their god , in , with , and through him , for evermore , pet. . . the multitude of saints which no man can number , ( revel . . . ) and the innumerable company of gospel-angels ( heb. . . ) will , in their eternal praises to god most high , acknowledg and ascribe their eternal blessedness in the sight and enjoyment of him , to his electing love , in the free-grace-purposes and counsels of his divine mind , from eternity , as the single and only supream distinguishing cause of their everlasting blessedness , from those that perish , for ever , under his everlasting curse , and unquenchable wrath. creature-nature , of immediate divine begetting , qualifies him to mediate between two vastly distinct natures , divine and meer creaturely , in angels and men ; so as to answer all that can rightly be desir'd by them , and to enable them , to answer all that god requires of them . by his right performances , therein , on both and all accounts , divine nature can't suffer the least diminution , nor meer creatures , angels or men , be swallow'd up , or consum'd , in their highest exaltation . the infinite dignity of the one , and unspeakable privileges of the other , will ever be preserv'd by the mediator . he is the wonderful counsellor , the mighty god , the everlasting father ( of saints and angels ) the prince of peace , the only procurer of their everlasting peace with god , isa. . . he transforms and translates us , out of the earthly life of the creature , and fallible understandings , and freedom of our own corruptible wills , receiv'd in our first creation , into the heavenly , eternal gospel-life of himself , our creator , and infallible spiritual understanding of all things , and incorruptible will , therein , for the right doing all things , god requires of us ; which is the glorious liberty of the sons of god , in unchangeable harmony with his infinite divine will. the head of every man , is christ ; the head of the woman is the man ; and , the head of christ , is god , cor. . . the woman , or natural man , in the changeable womanish life of the first-creation , is , by death , and resurrection into the unchangeable manly life of the second , brought into the glorious liberty of the sons of god , into unchangeable harmony with the infinite divine will. in this transformation , the manly spirit of christ , becomes the head of the transform'd womanish spirit of man ; and , the head of every such spiritual man , is christ ; and , the head of christ's whole compounded person , is god , the single , uncompounded divine essence or father of all . but all these superiorities and inferiorities , in god the father , and his divine and creature-son , are swallow'd up in christ's wonderful compounded person , into an equality , as with his divine father , one incomprehensible god , iohn . . all , that 's in personal union with the infinite divinity , is god. chap. viii . the mystery of godliness , and mystery of iniquity . to awaken'd spiritual saints , it is given to know the mystery of the kingdom of god , the mystery and power of godliness : but , to them that are without such spiritual life and knowledg , all the spiritual heavenly creature-things of god , prepar'd for them that love him , are done and spoken in parables , earthly figures and similitudes . so , hearing , they hear , but do not understand ; seeing , they see , yet not perceive , or rightly take the mystical truths , therein and by , signified , mat. . , . and mark . , . they desire not to understand them , they are so contrary to their own wills , and self-interests . they , rather , like , chuse and approve of satan's mystery of iniquity , and embrace the doctrine that carries on that , which gratifies their own wills , both as to self-interests in this world , and a delusive hope , therein , for true blessedness , in the world to come , also . in conclusion , he that hath not the life , god has prepar'd and offer'd by a new creation , which alone is eternal , from him shall be taken even that which he seemeth to have , or thinks to be eternal life , luke . . and so , will he find eternal death , in a most exquisite sensibleness of his whole being , spirit , soul and body , under the unquenchable wrath of god. this will men get , by following satan's delusive gospel , in his mystery of iniquity . those that shall be saints , till the spiritual seed of true saintship be waken'd up in them , may be , for a time , under the same delusive power of satan , with others . paul , till then , was a fierce , self-confident enemy to gospel-saints and truths , in the law-righteousness of man , under satan's mystery of iniquity , phil. . . all reading of the scriptures , or hearing them expounded by men , in law-righteousness , however eminent in their own understandings , will never deliver from being captivated by satan's mystery of iniquity . all scripture is a book seal'd , isa. . . let man , in but his own understanding search the scriptures , he will not come to christ , the living word and book of god , for that life , in which , alone , 't is possible to understand , receive and own the mystical truth of all . such interpreters , with their self-confident hearers , should they be at this work , longer than methuselah liv'd , they 'd still be wholly to seek , as when they began , as to that eternal life and things of god , in which , 't is possible to enter into his kingdom , or scape the damnation of hell. awaken'd saints , in their new spiritual , infallible , all-discerning understanding , are enabled to see and declare , not only , the heavenly creature-life and things of god , therein ; but , to pry and search into the deep things of the infinite divinity , in christ's person , ( cor. . , . ) to understand all things , ( v. . ) the divine and spiritual things of god , and what the natural things of man , given him in his first creation , amount unto . the becoming a little child , as to the life , wisdom , will and understanding of man , in order to a receiving the heavenly spiritual eternal creature-life and things of god , his wisdom , his everlasting righteousness , true holiness , a new infallible understanding , for knowing all things , and a new incorruptible will , for doing all things well , in god's sight ; this , christ makes absolutely necessary to our ever entrin into his kingdom , mat. . . and luke . . paul , an eminent self-confident pharisee , in the law-righteousness of man , and a fierce persecutor of gospel-saints , was , doubtless , of high esteem with those that in his law-principle were wise , strong and honourable . but , when a gospel-saint , he became as a little child , a fool weak , and despicable , in the judgment of those , who were wise , strong and honourable in restor'd law-life and first-covenant attainments from christ ; phil. . - . cor. . . when a gospel-saint , he renounc'd the knowledg of christ himself , after the flesh ; to be married to him in that spirit , into which risen , out of the death of our nature , in himself , cor. . . rom. . . he had , now , a life and things , as far above all , given angels and men , in their first creation , as the heavens are higher than the earth . this life , hid with christ in god , from man's highest understanding ; and , all man regards , given up , in sacrifice to god , what esteem could he find , with men ? this has been the case of true saints , prophets and apostles , and of christ himself , all along this world , from abel , to this day , matth. . , . while any are confident in satan's mystery of iniquity , preferring the law-life of the creature and righteousness of man , to the gospel-life of the creator and everlasting righteousness of god , therein , such are the greatest haters of true saints , and were the murderers of christ himself , when pilate a heathen judg , would have releas'd him , as finding no fault in him , john . . & . , . christ warns his true followers , to expect the like usage , from such , iohn . - . & . , . saints , fix'd in union of mind , with god , become the most hateful to all , fix'd in the law-righteousness of man , in unchangeable union with the devil . in the form of godliness and righteousness of man , they deny the power of godliness and righteousness of god , as a diabolical fiction , tim. . . such said of christ himself , he had a devil , and was mad . here 's the demeanour of any , fix'd in satan's mystery of iniquity , to such as experience and declare the mystery of godliness . hence , are god's true new - ierusalem-saints a contempt , all along this world , under satan's reign . but , when christ shall appear the second time , in his all-powerful , all-discovering gospel-light , and enter upon his reign on earth , they 'l be a praise in the earth . for this , therefore , all gospel-saints and angels continually pray , and keep not silence , isa. . , . man's wisdom denies true godliness to be any mystery , at all , which god's wisdom declares without controversy , and beyond all dispute or question , to be a great mystery , tim. . . the scriptures , and mind of god therein , as to the eternal concerns of men , are easy to be understood , says man : impossible to be understood , says god , by man's highest understanding , in the light , wisdom , and righteousness of man , cor. . , . isa. . . god , here says , what learned man should say , in his highest wisdom . 't is not in man , to make one right step towards eternal life , in his own best natural understanding , reason or wisdom , ier. . . 't is , says man's wisdom , and warrants final peace with god , therein ( ezek. . - . ) where there 's no such peace . boldly and confidently does man's lying spirit of divination , in satan's gospel-divines , say this , and warrant their hearers , they 'l confirm their word , v. . man may know god's infinite divine power , by the things that are made in the first-creation : but , sees neither his divine nature and things thereof , nor any of his hidden , spiritual , eternal creature-things , prepar'd to be given , by a new or second creation , rom. . . cor. . . all mankind are capable of , and may receive the common salvation , as a fruit of christ's death , in our nature , and convincing discoveries of his truth , or gospel-life , if they will , tim. . . but , as to special salvation , or eternal gospel-life , this is not of him that willeth , but of god , who will shew such mercy , to whom he will , rom. . , . many , in all possible attainments in the former , will perish for ever . satan attempted to bring christ himself to be a member of his church , or synagogue , and worship him as god , in his mystery of iniquity , mat. . , . where are we , till infallibly experiencing his gospel-life , and therein the mystery of godliness ? all along this world , under god's most wise permission , satan and his gospel-ministers , transform'd into the likeness of christ and his , carry all before them , cor. . - . all , in but their own spirit and worldly life , at best , wonder and run after them , ( revel . . , . ) worshipping the dragon , and under and with him , opening their mouth in blasphemy against god , and his creature-name , that 's his heavenly tabernacle , and them that dwell therein , v. , . and it is given to him and his party amongst men , to make war with saints , and overcome them , ver . . they are condemn'd as traitors , discovering his counsels in the mystery of iniquity , and he will cause them , to be so accounted , also , against heathen cesars , and others , of his party , under him . christ himself was condemn'd and murder'd , on this pretence , iohn . , . saints can discover him , when sitting in the temple of god , shewing himself that he is god ( thess. . . ) to be the worst of all creatures , the man of sin , and son of perdition , ver . . will he quietly bear this discovery ? will he not , by his humane instruments , shew his utmost rage against them ? and , god permits . but be it as it will ; the sum of all true gospel-teaching , is a declaring the mystery of godliness , for the salvation of men and preventing their damnation ; and , a discovering satan's mystery of iniquity for the damnation of men , and preventing their salvation . so , only , can saints , with paul , become free from the blood of all men , ( acts . . ezek. . - . ) as having no share in that guilt , by which they bring that blood upon their own heads , which will be found to amount unto no less than eternal death to their whole beings , spirit , soul , and body , in a resurrection of damnation . the experimental knowers of the mystery and power of godliness , and faithful discoverers of the mystery of iniquity , will have a resurrection of life , ( john . . ) above all deaths , temporal or eternal . chap. ix . the first sin , fall , and punishment of many evil angels , and of all mankind , in adam . evil mankind , in adam , joyn'd with evil angel-kind , in satan , through a mutual union of love to themselves and one another , electing or chusing for themselves , their own earthly , mortal , first covenant law-life of the creature , given by a first-creation , in preference and opposition to the heavenly , immortal , second-covenant gospel-life of the creator , offer'd them by a second or new creation . the evil angels herein , did , at first , commit the unpardonable sin against the holy ghost , under the immediate beamings forth of christ's heavenly creature-gospel spirit , the son of everlasting righteousness , upon their highest , single intuitive natural understandings . secondly , they had no superiour rank of creatures , in the first-creation , already fallen , above them in subtlety and power , to tempt them . thirdly , they were all , actually created and set up , in their compleated personal beings and life , at first ; mankind receive their personal beings , successively , generation after generation . fourthly , mankind's first sin , in adam , was not against such clear knowledg of their own unspeakable concern , as well as duty to god , though in the same kind of first-covenant law-life , with angels . the inferiour ingredients into man's personal constitution ( bodily , sensual-life , tho created pure and incorrupt ) rendred his intuitive discerning , inferiour to that of angels , where 't was single and alone . hence , what was immediately and more convincingly made known to angels , was represented to adam , by a figurative tree of life ; and , himself , in distinction from that , by the tree of good and evil. the former represented christ to him , in that heavenly creature-life , offer'd by a new creation : the latter , represented himself to himself , as but a mystical tree of good and evil , in his own life , given in his first creation , corruptible and changeable , mortal and perishable , with all the earthly things , therein , will , understanding , righteousness , wisdom , &c. with all works or fruits ever possible to be done or brought forth , therein . by , and under the superiour subtlety and power of the devil , the mystical old serpent , was adam , in the primitive purity of his whole being , and mankind , in him , as their head and representative , induc'd , perswaded and deceiv'd , so as to prefer satan's self-pleasing lie , to god's spirit of grace and truth . so , under and with the serpent , he chose his own earthly life of the creature , in preference to god's own heavenly creature-life of the creator . many of mankind , when restor'd out of the darkness and death of their own spirits , into the light , life and righteousness of man , do sin again , in their own persons , after the similitude of adam's first transgression , who , at best , in innocency , was but a figure of the second adam who was to come , in the fountain-purity of our nature , and also , full of the holy ghost ( luke . . iohn . . ) his heavenly creature-spirit of grace and truth , rom. . . this sin , again , in their own persons ( after all sad experience of fallen mankind , thereby , in adam , and all warnings and counsels of god , since ) is unrepentable by them , ( heb. . , . ) and unpardonable , by god , heb. . , . this is the case of any , that conclusively and absolutely prefer their own restor'd earthly life of the creature and righteousness of man , to the heavenly creature-life of the creator , and everlasting righteousness of god , therein . all , that will not receive and have , the heavenly creature-life of god ( by submitting to the death of restor'd nature , at best , the loss of all their own life and things , therein ) god will take away the said life , from them , again , and lay them down , for ever , under his unquenchable wrath , in eternal death , luke . . this is that , christ says , mat. . . whosoever will save his life , shall lose it : and , whosoever will hate and lose his own life , for my sake , from love to my heavenly creature-life , shall find it , with unspeakable gain , as chang'd by death and resurrection , into an eternal life . satan was at it , with christ himself , ( matth. . , . ) to stay and set up with and under him , as a state of true happiness , in the mortal life of our nature ; and , by his apostle peter , was at the same point , to pity and spare himself , there , saying , be the death thereof , far from thee : this shall not be unto thee . christ discover'd and declar'd this word of peter , to be satan's counsel , in and by him , mat. . - . as the first sin of angels was differing from man's first sin , so was the punishment . the punishment of evil angels , was the giving them their own evil choice , their own self-chosen earthly life , receiv'd in their first-creation , with all the things thereof , their own wisdom , righteousness , subtlety and power , all natural excellencies and perfections , therein , as by them abus'd , turn'd into , and us'd , in unchangeable enmity to god and his heavenly creature spirit of eternal life . god also permitted to them the exercise of a ruling power over sallen mankind , all along this world , by which , satan carries on the same delusive work , as on adam , at first : that the life , given in the first-creation , is eternal , no need of a second ; nor , therefore , of the death of the first . ye shall not die , gen. . . this is satan's uniform lie , all along this world , that the life given in the first-creation is eternal . you must die , or never live and reign with me , in my heavenly creature-life , which is eternal : this is christ's truth , his faithful saying , tim. . , . there 's nothing more pleasing to man's will , in the restor'd earthly life of the first adam , than satan's lie : and , nothing so universally contrary to it , as god's truth ; that , the death and loss thereof , with all the things therein , is indispensably neceessary to any man 's receiving that life which is eternal , by a new creation . man , in the restor'd life of the first adam's living soul , and highest spiritual enlightning gifts , convincing him of the life offer'd by a second , and of the necessity of parting again , with the restor'd earthly life and things of the first adam 's living soul , for the heavenly life and things of the second adam 's quickning spirit ; under all this mercy , is man liable , through his own unspeakable folly , to be bewitch'd back from looking after christ's heavenly , gospel-life , shew'd and offer'd him , and to set up for himself , under and with satan , in his own earthly law-life and righteousness , signified by holy flesh , gal. . , . this may be call'd a sinning after the similitude of the evil angels first transgression , under the clearest discovery of the life offer'd by a new creation , with the terms of receiving it , and their unspeakable concern for submitting thereto , as the only possible means to find eternal life , or scape eternal death . that the punishment of evil angels for their first sin , by god's giving them up , to their own self-chosen life , and their own will and way , therein , all along this world , that this was a greater punishment than man 's for his first sin , ( which was the death and loss of his abus'd first-covenant life and things , receiv'd by a first-creation ) may seem strange to man's wisdom , who reckons , adam should have kept what he had , in the primitive purity of his first-creation , the keeping of which , in preference to the life of the creator , offer'd by a second , was his sin ; the loss of it , by god's taking it , from him , his punishment . at man's rate of judging , the evil angels were in the right , as keeping what they receiv'd in their first-creation , all the glories and excellencies , wisdom and power , therein . quest. could mankind , or human nature , at best , in adam , chuse the heavenly creature-life of god , shewn and offer'd them , by a new creation ? answ. no. neither man nor angel had power in their own earthly life and wills , to choose the heavenly creature-life of god , offer'd by a new creation : for , then they would have elected themselves . the receiving from christ , as a fruit of his meritorious sufferings and death in our nature , the renew'd life and righteousness of the first-creation , is of him that willeth . all may receive that , if they will. but , the attaining and receiving of the life , god offers , by a second-creation , this is not of him that willeth or runneth , in his own spirit and will , at best , but of god who will shew this mercy , to whom he will , only , rom. . , . all , that finally elect or chase for themselves their own earthly life of the creature , reject the heavenly creature-life of the creator . all , that god has elected , will be brought to hate and lose their own earthly life , at best , from love to his heavenly , as the only way to receive it . a third part of angels fell , irrecoverably , by their first sin , revel . . . the far greater part of mankind , the many in the broad way , will be found irrecoverably fallen , for ever . yet , will christ's few , in the narrow way , be an innumerable multitude , revel . . . chap. x. the second sacrifice of christ , in our whole human nature , spirit , soul , and body . in and by his first sacrifice , he became the immediately fitted hand of god , ( the living word of god , which is god , iohn . - . ) for performing the whole divine will , in both creations of angels and men , and in dealing with them , all , for ever , in final love or wrath. this first sacrifice related not to the pardon of sin , in angels or men. they were none of them , then , extant in their own personal beings . a preparation for preventing sin , in both and all , was thereby made ; notwithstanding which , many angels sinn'd and fell , irrecoverably . all mankind sinn'd and fell , in and with adam ; but , recoverably , both as to their sin and punishment , and also to a being render'd capable of that true salvation-life , they , at first refus'd . this second sacrifice of christ , therefore , in our nature , related only to the sins of mankind . the good angels never sinn'd , at all . the evil , were absolutely unpardonable . in reference to sin , therefore , christ took on him the nature of man , not of angels , ( heb. . . ) and , therein , became a little lower than angels , even than evil angels , in the glory of their first-creation , chosen by them , and granted them by god , in his just judgment on them , with a ruling power over mankind , therein , all along this short-liv'd world ; and then to be stripp'd of all their worldly power and glory , and laid down , for ever , in everlasting burnings , under his unquenchable wrath , in the lowest hell-part of the eternal world , to come . in reference to this second sacrifice of christ , we are to consider his entrance into this world , in our nature . the virgin mary was found with child , of the holy ghost , mat. . . an angel appears to joseph , in a dream , telling him , that what was conceiv'd in her , was of the holy ghost ; and , warn'd him , that when born , he should call his name , iesus , that would save his people from their sins ; and , immanuel , also , was he to be call'd , that is , god with us , ver . - . isa. . . the like account , as to his wonderful formation in the womb of the virgin , we find , luke . - . and his birth , luke . . the good angels rejoic'd thereat ( luk. . , . ) not in reference to a procuring their pardon for sin , having never sinn'd ; but , as knowing thereby , the time drawing near , for them ( with old-testament-saints ) to receive the holy ghost , which they waited for , all along , four thousand years , by a living spiritual faith , working by love to god , therein , and amounting to an indissoluble union with christ , therein . but , the holy ghost was not given to angels or saints , till our nature , in christ , was ascended and glorified , iohn . . both the said angels and saints obtain'd a good report with god , as well-pleasing to him , by a living spiritual faith therein , though they had not receiv'd the promis'd holy ghost , heb. . . from the good angels concern , herein , did they , with old-testament-prophets , desire to pry , look into , and diligently to search out what manner of time , the spirit of christ in them , did signify , when it testified beforehand , the sufferings of christ , and the glory that should follow ( pet. . - . ) to our ascended , glorified nature , in him ; and to them , by the holy ghost's being sent down from heaven , into angels , with the spirits of old-testament-saints , departed , and new-testament-gospel saints , in the mortal body , act. . - . this is the other , better comforter ( christ told his disciples , the father in pursuance and for accomplishing of his free-grace-mercy , to them , would send ) than he had yet been to them , as a fleshly bridegroom , in the but restor'd first-covenant life and righteousness of man , therein , iohn . . this better comforter , he told them , would teach them all things ( divine and spiritual ) and so bring to their remembrance , all that he had hitherto , spoken to them , in parables , earthly figures and similitudes , in which , the mystical divine and spiritual truths , lay hid from them , as well as others . the good angels also rejoic'd at the birth of jesus , on the behalf of mankind , in general ; and , of saints , in special , as the means for recovering all , out of the darkness and death , into which brought by their first sin and punishment thereof , gen. . . iohn . . the world was made by him , yet when he came into the world , none , in their worldly life of the creature , at best , either knew , receiv'd , or own'd him , iohn . . the righteous first-covenant professing jews , in union of mind with evil angels , were the most signally enrag'd contradicters , blasphemers and murderers of him , for his gospel-doctrine of salvation , acts . - . the exalted son and branch , was the immediate former of himself , in the womb of the virgin , the son of god , on earth , remaining , still , what he was in the beginning , the son of man in heaven , john . . evil angels and men were god's permissive hand , under his infinite over-ruling wisdom and power , to finish the death-work on all that was mortal , about him , in our nature ; and so , oft , on saints , to their greatest good , and enemies greatest hurt . hereby , do they compleat saints conformity to christ's death , freeing them from all that 's mortal , about them , while in the body , isa. . , . the iews would have made christ , a king , if he would have own'd his kingdom , in that mortal first-covenant law-life they saw him in , iohn . . but , witnessing his kingdom , not to be in that worldly law-life , but in his gospel-life of grace and truth , ( iohn . , . ) they murder'd him , and so , compleated the death of him , as to that mortal law-life , wherein they would have made him their king. they chose rather to be subjects to a heathen king , than such a king as he own'd himself to be , ( iohn . , . ) who would have made him such a king , as would have render'd them traitors and enemies to cesar. here 's the confounded doings of man , at best , in his own worldly spirit and life . some corinthians , laodiceans , and other professors , in but the first-covenant-life and righteousness of man , all along , since , are of the same mind , with them , cor. . . rev. . . the god of this world offer'd christ , a far larger bribe than the jews did , all the kingdoms of this world , visible and invisible , under him ( all worldly power , human and angelical ) in case he would own his kingdom to be in this first-creation worldly-life , mat. . , . whoever are finally taken with his worldly bribes , the literal or mystical riches of this first-creation world , do fall down and worship him , as god. and , by such loyal subjects of him , does he murder true saints , that refuse so to do ; as they did christ himself . true heaven-born sons of god , have the whole self-confident legal-spirited generation of professsors , on the same account , universally , in all times , against them . they mortally and irreconcileably hate them , for owning the death-work of christ's gospel-spirit of grace , on that law-spirit of works , they confidently trust in , for entring into the kingdom of god. such become the highest rank of satan's subjects , and most serviceable instruments for maintaining the credit of his worldly kingdom , as the only true blessedness , to any . god's thoughts and ways for true salvation , are not as man 's : and , when he has declar'd his ways , in his holy oracles , let man's highest wisdom undertake the interpreting them , all shall run on satan's side , god's thoughts , therein , remaining fast seal'd and lock'd up , from man's best understanding , in but a restor'd first-covenant life , isa. . . chap. xi the difference of christ's death , in our nature , as to the intent and extent thereof , from saints conformity to him , by the death of nature , in them . christ's condescending to take our nature , and , therein , by the grace of god , to taste death for every man , ( heb. . . ) was in reference to the pardonable sins of mankind , in adam , and , also , in their own persons . this was god's appointed way , for the redeeming and recovering them out of their fallen state , wherein born , dead in trespasses and sins , ( ephes. . . col. . . ) into the light , and also life , receiv'd by them , in their first-creation . all may receive this general redemption-mercy , the common-salvation-work of christ , as a fruit of his meritorious sufferings and death , in our nature , if they will. but , as to the special eternal salvation of the elect , in his new and everlasting covenant gospel-life , this is not of him that willeth or runneth , in the most fruitful exercise of his own restor'd first-covenant law-life , but , of god's free-grace - mercy , which he will ( effectually and infallibly ) shew , to whom he pleases , only . the ceasing from their own life , will , and understanding , is the only appointed way for their receiving this special eternal salvation-life of god. iude ( with others ) writ of both these distinct salvations , common and special , temporal and eternal . and when he had , with all diligence , inform'd them of the former , he found it needful to exhort them , to contena earnestly , in prayer to god , for a living spiritual faith , working by love to him , in the latter , in which , only , true saintship and salvation ever could or will be found , by any man , iude v. . thus is christ the saviour of all men , with a common or general salvation ; but of them that believe in his gospel-life , and place all their hopes of salvation , in that , with a special , tim. . . they trust in the living god , that living word of god , which is god , john . . those that wax confident in the common salvation , the restor'd life and righteousness of man , do trust in that life , for entrance into the kingdom of heaven , which christ crucified , in the fountain-purity of it , in himself . god will , not only , that all men should be saved , with the common salvation , but has rendred them capable also of receiving the knowledg of the truth , ( tim. . . ) his gospel-spirit of grace and truth , by the convincing discoveries thereof , to their natural understandings . but , after all this , are they liable to apostatize , fall away , and finally refuse so great salvation , as is thereby offer'd them , and perish for ever , heb. . - . the submitting , in passive obedience , to the death and loss of all , receiv'd from christ , in the common-salvation-benefit of his death , rendring them but holy flesh , is absolutely necessary to their finding the special , eternal salvation-life of his holy gospel-spirit , the holy ghost . otherwise , after all , receiv'd in the common-salvation , they 'l find everlasting destruction . conformity to christ's death , by the death of nature , at best , in us , is the appointed way , to reign with him , in the life he is ascended into , out of the death thereof , in himself , rom. . . tim. . , . nor devil , nor jews , could prevail with him , to own his kingdom in the fountain-purity of his worldly law-life ; but , in that gospel-spirit of eternal life , he was to ascend into , out of the death thereof . paul , when a gospel-saint , would no longer know , or own christ himself , after the flesh , in but the restor'd fleshly first-covenant law-life and righteousness of man , but , in his holy gospel-spirit and righteousness of god , therein , cor. . . as married to him , therein , only , is it ever possible for any , to bring forth fruit unto god , rom. . . all , fix'd by satan and themselves , in the common-salvation , become the most irreconcileable enemies to those , in the special . those that own but the form of godliness , righteousness of man , in the common-salvation , as a state of true happiness , and finally deny the power of godliness in christ's gospel-life , they are mystical infidels , ( after all such temporary faith in christ , by which they have receiv'd their own life , again , from him ) the most criminal sinners , spiritual sodom , egypt , and babylon , such as crucified our lord , ( revel . . . ) and have been the murderers of true saints , all along this world , from abel , downwards , and will so be , to the ending thereof ; and , reckon , they do god service , therein , john . . literal infidels vastly out-number these mystical ones , not believing in christ , at all , so as to receive the common-salvation-life and righteousness of man , from him . what a world of such , is there , now , in this world ? mahumetans , other pagans and infidels , and amongst all varieties of such as are call'd christians , innumerable even of them , not living in the principle of rational light , that many meer heathens walk in obedience to . what final , eternal benefit , are all these like to find , from the meritorious sufferings and death of christ , in our nature ? saints conformity to christ's death , as true followers of him , in the narrow , unpleasing way to nature , through the strait gate of entrance into his eternal gospel-life , relates not , at all , to the peculiar benefits of christ's death in our nature , for mankind , in general ; or , saints , in special . but , 't is their unspeakable advantage , to follow him into the said death , by the death of nature , at best , or in whatever condition , as the only way to find the salvation of heaven , or scape the damnation of he●l . the restor'd righteous life of man , in his own spirit of works , put him , afresh , upon his own personal trial , for the right use thereof , as was the case of adam , at first . if from self-love , he finally chuse this , in preference to the gospel-life and righteousness of god , therein , he sins , again , in his own person , after the similitude of adam's pardonable transgression ( rom. . . ) unpardonably , and unrepentably , heb. . , . & . , . filth of spirit , enmity to god's divine and creature-holy-ghost or spirit , lurking under all righteousness of man's holy flesh , will , to all , unchangeably fix'd therein , be eternal death . the surrender and loss of the life of our own spirits , at best , and our own fallible understandings and corruptible wills , therein , is the only way to arrive at the happy experience of an infallible understanding and an incorruptible will , in god's heavenly creature-life , the only principle of everlasting well-pleasing active obedience to him , and blessedness to us . a ceasing from the best works , and fasting from the best fruits , performable or producible by us in our own spirit , will , and way , to live in god's sabbath-spirit of true rest , to us in him and him in us , and delight only in such incorruptible fruits as can be brought forth by us , in his spirit only , this is such a fast , and such a sabbath as he has chosen , isa. . , . and this , will all , whom he has chosen , be brought unto , by his infinite free-grace-mercy . all outward bodily fastings and sabbath-keepings , never accompanied with this inward mystical truth of all , were an abomination to god , when his own literal , figurative appointments and ordinances to the jews , isa. . - . & . . gospel-life is the wine of christ's kingdom , which saints , with christ , can daink of , only , in his kingdom-spirit , as , therein , new creatures ; mark . . this was figur'd in iotham's parable , cheering god and man , ( judg. . . ) answering all , man can rightly desire of god , and enabling him , to answer all , god requires of him . no such true new - ierusalem-saints , shall ever have occasion to say , we are sick , ( isa. . . ) or need any thing ; and to say , we fear no danger of repenting , or change , from a mind of everlasting obedience to god ; nor , therefore , of condition , from a state of unchangeable blessedness , in the sight and enjoyment of him , in his infinite divine favour and love. this gets man , by a change from his own earthly , continual sinning life of vanity , to god's own heavenly never-sinning gospel-life . he will be enabled , therein , to say with christ , i was dead in my own spirit , and am alive for evermore , in his , rev. . . our own right eye , hand , and foot , the highest light , best practice , and walking in our own spirit , understanding and will , must be pluck'd out , cut off , and cast away , or we shall be cast into hell-fire , mark . - . they offend us , as rendring the cross or death-work of christ's heavenly spirit on our earthly , offensive and displeasing to us ; and us , therein offensive to god ; and so , standing in our way to eternal life ; so , on all accounts , and in every sense , offensive to god and our selves . we are to pray , that god , by his spirit , would do this to , and for us ; pluck out our right eye , &c. we ought , also , by his spirit in us , or a living spiritual faith , working by love to him , to be active in carrying on such work , in obedience to his command . we are also to rejoice , in what god suffers evil angels ( or men ) to do to us , in their implacable malice , as knowing all , over-rul'd by him , in a constant , infallible conducibleness thereunto . so , only , can we arrive at the happy experience of an infallible spiritual understanding for knowing all things , and an incorruptible will , for doing all things , to god's well-pleasing , in the marvellous light and glorious liberty of the sons of god ; in such a free-will , as is in unchangeable harmony with the infinite divine will ; the free-will of the second adam . the light and free-will of our own spirit , at best , kept up , in opposition to his , turns it into the greatest darkness and bondage , of all , mat. . . the will of our nature in christ , found the full death thereof , so exceeding terrible , as to pray , saying , o my father , if it be possible , let this death - cup pass from me . but , he instantly renounc'd the request of his natural will , so , as in the same breath , to say , nevertheless , not as i will , but as thou wilt ; thy will be done , matth. . , , . as to the sufferings of nature , in saints , as the will of god , for their greatest good , christ says to them , my yoke is easy , and burden light , mat. . . there are none of the said terrifying ingredients into the death of nature , in saints , peculiar to the death of it , in christ himself . nor were they , in his first sacrifice of nature , in general , above-spoken to : to saints therefore the sufferings of the present time , are not reckon'd worthy to be compar'd with the glory which shall be reveal'd in them , ( rom. . . ) which , they have the infallible forehand-sight of ( by such beginnings thereof , as they already experience in them ) with ioy unspeakable and full of glory , . pet. . . chap. xii . regeneration . by true regeneration , man , that was made of god , by a first-creation , in the mortal , earthly , law-life of the creature , is born of god , in the immortal , heavenly , gospel-life of the creator , the living creature-word of god , which is god , iohn . - . as for the life and things , given angels and men , in their first-creation , those are things which have been , but shall not be , for ever ; temporary , transient things , to be laid aside , in order to their receiving god's own heavenly creature-life , by a new-creation . to the blessed submitters to the terms of receiving this , does god look , with regard and delight , as objects of his everlasting love , isa. . . the poor , broken , contrite spirit of man ( under the cross or death-work of the heavenly creature-spirit of christ , on his earthly , in order to be born of his heavenly ) is of more value , in god's sight , than all the unbroken excellencies and perfections of men and angels , in their first-creation-make and life . all , that by a delusive confidence in their own earthly life , given them in their first-creation , finally despise god's heavenly , offer'd by a second , do chuse satan's lie , in union with him , in the first , in unchangeable enmity to god's truth , offer'd by a second . they prefer the form of godliness in the life of the creature , to the power of godliness , in the life of the creator , tim. . . thess. . - . true saints are followers of christ , in the regeneration , mat. . . by the death of their own spirits , at best , into his everlasting true salvation-life , above all deaths . so , come they to be chang'd from a visible first-covenant people of god , in their own holy flesh , righteousness of man , into an invisible people of god , in his holy ghost , or heavenly creature-gospel-spirit ; and , therein , have a life hid with christ in god , col. . - . their peace with god , therein , passes ( or surmounts ) all natural vnderstanding of man , with all the things of god , wherein it consists . man's highest natural understanding in the first-covenant , understands not the saints spiritual understanding , in the second , nor any of the divine and heavenly creature-things of god , he , thereby , sees , understands or speaks of . he therefore , reckons all , foolishness , cor. . , , . the seed of life , put into angels and men , in their first-creation , was corruptible , in the second , incorruptible . this latter is the life , which by the gospel , is preach'd and made known , pet. . - . this , saints come to be the happy experiencers of , as the root , spring , and principle of their desire , thought , and action . by death of the first-creation , and resurrection into the second , was christ himself , as first-born from the dead , qualified to be the immediate creator of angels and men , by a first , and the giver to them of eternal life , by a second-creation of them . so , only , can any be subjects to him , in his heavenly kingdom . none that finally refuse to suffer and die with him , in the first , can ever live and reign with him , in the second , tim. . , . by true regeneration , the corruptible life , with the fallible understanding and corruptible will of the creature , is chang'd and transform'd into the incorruptible and infallible life , will and understanding of the creator ; the marvellous light and glorious liberty of the sons of god. awaken'd saints , in the all-discovering light of the quickning spirit of the second adam , see an end , all natural life , wisdom , glories , excellencies and perfections , in the living soul of the first , will come to , psal. . . no such changeable life or temporary good things will be found in the heaven or hell-part of the eternal world to come , rev. . - . there will be nothing , then , but eternal life or death ; eternal good or evil things . the changeable , fallible , womanish spirit of the first adam , at best , is the mystical iezebel , or false prophetess , as to mens eternal concerns , exactly serviceable to satan's designs , in such interpretation of the scriptures of truth , as to preach up , with all confidence , his lie , for salvation ; to them and their finally deceived hearers everlasting destruction . all this iezebel's children , her thoughts , doctrines , works or fruits , will be kill'd with eternal death ; burnt up , and destroy'd , for ever , rev. . - . by the wrong use of their own free-will , did evil angels , at first , set up for themselves , in a shadow of divine soveraignty , to be as gods , in the uncontroulable exercise of their own wills , as god is , in his infinite divine will. and , they soon drew mankind , in adam , to make the same choice , with them , to be as gods , telling them , that god knows they shall be so , and will own them , therein , as having made a right choice , for their everlasting blessedness , gen. . . in pursuance of this first destructive lie , as soon as any of mankind are restor'd into the life and righteousness of man , by the redeemer , satan is at the same point , with them , as , at first , in adam , and prevails with many such redeem'd ones , to strike up an everlasting covenant with him , in the first-creation-life of the creature , in unchangeable enmity to god and the everlasting life of their creator . to all such , god says , what have you to do , to take the words of my new and everlasting covenant , in your mouth , ( psal. . . ) as pretending to preach my gospel , when ministers of satan's other , no gospel , in a direct contrariety to mine ? gal. . , . saints , by true regeneration , as born of god , do experience his working all their works in them , by his heavenly spirit , isa. . . what a surprizing , amazing answer , will all others find , at last day , from christ , we find , mat. . - . depart from me , ye that work iniquity . chap. xiii . the difference of the spiritualiz'd natural , from the spiritual understanding . man , in the former , is said to be a partaker of the holy ghost , or heavenly creature-gospel-spirit of christ , the living word of god , under highest spiritual enlightning gifts . these are the best gifts , to be coveted or desir'd , receivable by and upon man's natural understanding ; but short yet , of the more excellent way or the very spiritual life and gospel-principle of all right desire , thought and action . without this , call'd love , as rendring any true lovers and beloveds of god , fulfillers of the whole law , mind and will of god , after his own heart , all 's nothing , as to eternal life , cor. . . & . , . rom. . , . the natural understanding ( with all such enlightning spiritual gifts , receiv'd thereon ) is to be given up , in sacrifice to god , with the life wherein exercis'd , for the new spiritual , eternal gospel-life of god , and true infallible understanding , therein . man , under all spiritual enlightning , discovering to him , the more excellent gospel-life of the creator , offer'd by a new creation , is yet liable , by satan's witchcrafts , with his own consent , to be fetch'd back again , from looking after , or owning christ's gospel-life , though known to be his unspeakable concern , to submit to god's terms and appointed way of receiving it , as the only way to find the salvation of heaven or scape the damnation of hell , gal. . , . & . , . thus prevalent was self-love , at first , in evil angels , under the clearest conviction of their unspeakable concern as well as duty ; and , they prevail to bring men , under the like knowledg of their eternal concerns , to make the same wrong destructive choice , to their known eternal ruine . they are perswaded by satan to receive his self-pleasing lie , that by a being made perfect in their flesh , the fleshly life of the creature , righteousness of man , they will find peace with god , and entrance into his kingdom . this , yielded to , and absolutely concluded , is the unpardonable and unrepentable sin against the holy ghost , heb. . - . & . , . this sin excludes any , for ever , from any benefit of christ's meritorious sacrifice , leaving them nothing but a certain fearful looking for of wrath and fiery indignation , which will devour all such wilful , incorrigible adversaries ; forcing them to dwell with and under everlasting burnings , as in unchangeable union of mind , with the devil . all spiritual enlightning gifts , and thereby , understanding all mysteries , and having all knowledg of the will of god and their own eternal concerns ; and , speaking with the tongues of men and angels , in the utmost dexterity of organical or intuitive expression ; all , still , without love , or a partaking of the very life of the son of god , is nothing ; of no avail , at all , for their ever entring into his kingdom . in man's day of judging , such are the only true super-eminent spiritual saints : in god's , unchangeable enemies , and the highest sort of adversaries to him and his saints . in the ever-new life of god , given by a new creation , saints come to experience a new infallible spiritual understanding , and an incorruptible will , in harmony with the very infinite divine mind and will. in this life and principle of desire , thought , and action , can they answer that command , for loving the lord their god , with all their heart , soul , strength , and mind , and the true mystical neighbour , christ , in his gospel-life , and spiritual saints , born of god , therein : no fix'd law-spirited , however righteous man , loves , but hates the lord his god , and the true scripture-neighbour , christ and true saints , the new eternal gospel-life , in him and them ( head and members , one mystical body , ( cor. . . ) the true neighbour ) with a perfect , unchangeable hatred . this may seem the dangerous case of the self-confident lawyer , that tempted christ , saying , master , what shall i do to inherit eternal life ? christ asks him , what 's written in the law ? how readest thou ? these are two distinct questions . the lawyer agreed with christ , in answer to the first , as to what was written in the law. but , was to seek , for answering the second , as to the right reading or understanding , in what spirit and principle of life , 't was ever possible to perform what was written , luk. . - . the implacable haters of the true spiritual neighbours , christ and his brethren , will go away into everlasting punishment ; and the true lovers of them , into life eternal , mat. . - . christ takes all hating and persecuting his gospel-saints , as done to himself , act. . . spiritually enlighten'd men , finally refusing to submit to the terms of receiving christ's offer'd spiritual , gospel-life ( though , a while , among gospel-saints , as members of the true church , owning gospel-truths ) will , at length , depart from them , and become their most signal antichristian enemies , john . , . such prove grievous wolves to christ's true sheep , ( act. . , . mat. . . ) satan's choicest instruments , to disswade and draw away disciples after them , from looking after , or owning any such thing as christ's gospel-life , or doctrine thereof . hereby , become they the most criminal sinners , of all mankind . this , after they had run well , among true saints , owning gospel-truths . who did hinder or call them back , that they should not finally obey the truth ? gal. . . the devil . he , prevailingly , call'd them back , from what christ fairly offer'd , and invited them to , ver . . such become satan's chief apostles , ministers of his other gospel ; fitted for his work , in calling others back , from all gospel-truths , as diabolical illusions . so , do they shut up the kingdom of god , and set open satan's ; exclude , explode and deny all christ's gospel-truths , and preach up satan's lie , the life of the creature , given in the first-creation ( transform'd into the appearance of , and deck'd with all scripture-titles , belonging to the gospel-life of the creator , offer'd by a second ) as a state of true salvation . in this posture , and , at this work , did christ find the most enlightned teaching jews , matth. . , . teachers of satan's other gospel , furnish'd with all wisdom , subtlety , eloquence and dexterity of expression , may thus be dressing up satan's lie , with all scripture-language of christ's gospel-truth , so as with their hearers to grow irrefragably confident ( under satan's strong delusion , and god's giving them up , thereto ) as verily to think , they are in a state of true salvation . thus , the renew'd old man , passes for the new creature ; restor'd nature , for a state of grace ; reformation of naturals , for regeneration into spirituals ; satan's and man's nothings , for god's all-things ; the restor'd mortal life and things of the creature , for the immortal gospel-life and things of the creator . so , the devil , god of this world , passes for the true god ; his kingdom , for god's ; his lie , for god's truth . where such are like to be , at last , see , thess. . - . at this rate , all along this world ( satan's permitted reign , and man's day of judging , under him , in matters of religion , and remarkably , in this long anti-christian day of twelve hundred and sixty years , now near expiring ) have things gone . god's only things that are ( and will ever be ) his eternal gospel-life and things , pass for chimerical nothings , in man's day ; and man 's confidently reputed all-things , will be found nothing , in god's day of judging . man's highest wisdom calls nothing in his pretended divinity , by the right name ; but , the contrary , in all extremity . satan's gospel passes currant for salvation ; and christ's , for a blasphemous fiction of the devil , and madness . if it was reckon'd so , by eminent first-covenant righteous teaching and professing jews , in christ himself , what can his true followers expect ? iohn . . & . - . & . , . all worldly honours , applauses , and rewards run on satan's side , to his reputed gospel-divines ; nothing but contradiction , reproach and persecution , are the usual recompence of christ's true ones , in this world ; under all which , they rejoice , in the certain fore-sight of their great reward , in the next , matth. . , . act. . . satan offer'd christ himself , all the kingdoms of this world , if he would own him for god , and his false , law-gospel , for god's true : if not , crucify him , crucify him , says he , by the legal-spirited professing jews , iohn . . if he or his followers preach up another kingdom , contrary to mine , away with them , kill them , as traitors to me , and my earthly cesars , under me , in but my worldly life and principle ( though under the name , christian , and that of the highest rank , in but first-covenant-righteousness of man ) mystical infidels , as to christ's new-covenant gospel-life and righteousness of god. thus will matters go , while satan and his ministers are permitted to transform themselves into the likeness of christ , and his , cor. . - . they carry all , before them , in this world ; christ and his , will have all , in the next , to eternity . chap. xiv . concerning the two covenants , first and second . the life , given angels and men , in their first-creation , was the principle of a first-covenant-communion with , and worshipping of god. many angels , and all mankind , in adam , by such knowledg of god , as they had , therein , by the things that were made , glorified him not as god ; were not thankful for what they had received , nor made the right use thereof , in sacrifice to his will , in order to receive the eternal gospel-life of their creator , by a new or second creation , the only principle of a new and everlasting covenant with him . they became vain in their imaginations , professing and owning themselves wise enough to know what was best for themselves to do , in their own first-covenant law-spirit of works , as not needing any other life or things for true happiness , in a second , rom. . - . god made man upright , ( eccl. . . ) pure and incorrupt , in the first , but not incorruptible , as in the second . all mankind are sad experimental witnesses of this , however many of them , all along this world , deny it with their mouths . the disputers of this world , under satan's inspirations , seek out many inventions , to defend and maintain their evil choice and false confidence in the first , ( as transform'd into the likeness , and disguis'd with all scripture-titles , belonging to the second ) in unchangeable enmity to god and the second . this greatest folly , as to their eternal concerns , are many guilty of , taking great pains to dispute themselves into everlasting destruction . they decry the new-covenant-life , and , therein , the wisdom and righteousness of god , which christ requires all , to seek after ( mat. . . ) and complains , that no man will , ( rom. . . ) while confident in his own fallible understanding , in which , he can never make one right step in the paths of life to himself , or peace with god , ier. . . prov. . . had the first-covenant-life ( given man , in his first-creation , or restor'd by the redeemer , since ) been faultless , ( or not defective , as to his true blessedness ) no place should have been sought , or appointed of god , for a second , by a new-creation , heb. . . mens establishing themselves in the first , in unchangeable enmity to god and the second , turns a visible people of god , inholy flesh , righteousness of man , into no people of god at all , but a synagogue of satan , hos. . . & . . revel . . . yet , when so , will they confidently , under satan's strong delusions , assert themselves to be the only true iews , or spiritual israel and church of god : but , lie . this will they say , when in unchangeable enmity to god and his true saints . such have been , all along this world , haters and murderers of true saints , prophets , apostles , and christ himself , for the life and doctrine of the second-covenant . true saints , under the inspirations of the almighty , are gradually ceasing from the labours of their own law-spirit of works , at best , or delighting to seed on the best fruits brought forth by them , therein , and to commit their way to the lord , to work all their works in them , ( isa. . . ) by his heavenly creature-spirit of grace , and to feed on such incorruptible spiritual fruits as are producible by them , therein . this is the true mystical fast and sabbath , which he has chosen , and requires men to keep , isa. . man is but a mystical tree of good and evil , in his own spirit , will and way ; a mystical tree of life , in god's . all outward , literal , bodily fasts , and sabbaths , though god's own appointments and ordinances , to the jews , without this inward mystical truth of all , rendred all their performances an abomination to god , and themselves a mystical sodom , ( isa. . - . ) worse than literal , matth. . , . the delighting in , and feeding on the best fruits of our own spirits , in preference to god's , is the self-same thing with eve's apple , and our first transgression , in adam . all first-covenant life , wisdom , righteousness , works , and fruits of man's own law-spirit of works , are to be given up , in sacrifice to god , in order to our arriving at the happy experience of the spiritual , heavenly creature-life , righteousness and wisdom of god , working all our works in his spirit of grace and truth , ( iohn . . ) and bringing forth right fruits to him , rom. . . that the first-covenant life , given man in his first creation , was eternal , is satan's lie , ( carried on , all along this world , by all manner of disguises , in his evil angelical subtlety ) in opposition to god's truth , in the second . the law was given by moses , to direct to first-covenant righteousness of man , in the living soul of the first adam ; but grace and truth come by iesus christ , in the quickning spirit of the second ; iohn . . cor. . . god rewards the righteousness of man , for a season , as a debt to him , ( rom. . . ) but takes away such rewards from saints , the inward comforts of a good conscience , there ; and , sometimes , outward also , by the permitted hands of evil angels and men , to make room in them for his eternal life and blessings , where all is of grace , both works and rewards . iob was a signal experiencer of both ; and paul also , with other saints ; phil. . - . all that passes in man's day of judging , and words of his own wisdom , for eternal life , will , in god's day of judging , be found , by all that trust thereto , eternal death . all first-creation life and things thereof , all works and fruits , done and brought forth , therein , will pass for nothing in god's day . the temporary wrath of god , bringing saints into the lowest hell , in this world , from which there is deliverance ( psal. . . ) is god's way for delivering them from the wrath and hell to come , which are eternal . the saints hell , in this world ( as plagu'd and chasten'd all the day long , psal. . . while enemies have more than heart could wish , v. . ) is their true purgatory , cleansing them from all filth of flesh and spirit , and god's way of bringing them into the never-sinning life and everlasting righteousness of his spirit of grace and truth . man , in his own spirit , will and way , at best , has no right knowledg of the true god ; or , god of this world , the devil ; or what the heaven or hell-part of the eternal world to come , amount unto ; so , on he goes , in the delusive pleasures of this mortal world , and things thereof , literal or mystical , within the reach of his natural understanding , without any looking after god , for his spiritual , heavenly , eternal , new-covenant life and things , without which , 't is impossible to find the salvation of heaven , or scape the damnation of hell. the death of man's spirit , at best , in but the restor'd first-covenant life of the creature , is the only way to find the life of the creator , in the second . the living soul of the first adam , has nothing , but what death will swallow up into victory . the life of the quickning spirit of the second adam , will swallow up all deaths into victory ; . cor. . , . the deepest reason , and highest wisdom of man , in a first-covenant righteous life , is by death and total loss thereof , the only way to find all again , by way of resurrection , the very reason , wisdom and righteousness of god , in the quickning spirit of the second adam . paul obediently parted with all the former , for the latter ; phil. . - . god challenges the disputers of this world , standing up , with confidence , in defence of their own reason and wisdom , to produce their strong reasons , against him , and see what all will amount unto ; isa. . . 't is man's true interest and greatest reason , to give up his own reason and wisdom , for god's . iob was , a while , at this disputing trade of man , against god , as elihu charges him ; iob . - . at this work , we find him , under the cross , challenging the almighty to answer his strong reasons , in self-defence , and for his justification , in the life , wherein he had been eminently righteous ; iob . - . & . - . & . . when christ told any that enquir'd after eternal life , the parting with all they have , or can do , in their own spirit , was necessary to the finding eternal life , in his ; away they went , and walk'd no more with him ; mat. . - . mark . - . luke . . & . - . iohn . . all words of man's wisdom , are without any true knowledg , a darkening the counsels of god's wisdom , as to man 's eternal concerns . iob , that had been confident in the former , acknowledg'd what god charg'd him with ( iob . , . ) when in the latter ; iob . . i utter'd that i understood not , things too wonderful for me , which i knew not ; so , darken'd the counsel of god , by words without knowledg . he that contends with , and reproves the almighty , can he answer it ? job . . chap. xv. the mystery of cain and abel , ishmael and isaac , esau and jacob. cain , ishmael , and esau were sad types of all those , that , with them , follow satan's whole counsel , in his mystery of iniquity , preferring the law-life of the creature , in the first creation , to the gospel-life of the creator , offer'd by a second . abel , isaac and iacob , were the joyful , happy types and patterns , in their persons and principles , of those that follow , obey , and declare the whole counsel of god , in the mystery and power of godliness , for the salvation of men , and preventing their damnation . all , fix'd in the former , under satan , unchangably hate and persecute the latter . in their holy flesh , righteousness of man , they fight against god's holy gospel-spirit and righteousness of god , in true spiritual saints . there 's , for a time , something of the cain , ishmael , and esau , even in saints , not only fighting and warring against the true abels , isaacs and iacobs , paul's case , before his gospel-conversion , ( acts . - . ) but also against the gospel-spirit and principle of life , desire , thought and action in themselves , after . this also , paul experienc'd , after an eminent apostolical , gospel-saint ; rom. . , . and , he warns other saints to expect the like civil war and contests within them , between their fleshly and christ's spiritual mind in them , till nature ( in the thinking and desiring powers thereof , their own fallible understandings and corruptible wills , therein ) be fully crucified and silenc'd , in order to their living and walking in the undisturb'd infallible understanding and incorruptible will of christ's gospel-spirit of grace and truth ; gal. . . till this war be over , and victory over the carnal mind of nature , at best , compleated , are saints to be continually fighting the battels of the lord , against the foes of their own house or hearts , ( the most dangerous enemies , within them , tho not more subtle and potent than enemies without , evil angels and men ) till they come to live and walk wholly in the spirit of god , their gospel-principle ; and , mean while , to strive continually , more and more , so to walk ; ver . . as to enemies , without , the highest rank of professors in but first-covenant principles , fix'd there , in the restor'd law-life and righteousness of man , with confidence therein , for entring into the kingdom of god , these cains , ishmaels , and esaus , are the fiercest persecutors of true gospel-saints , in the partaken of life of christ's heavenly creature-spirit of grace and truth , and , verily think , they do god service , therein ; isa. . . iohn . . so thought paul , once ; acts . - . paul singles out the particular history of isaac and ishmael , in this point ; gal. . - . self-confident first-covenant ishmaels , mock and scoff at true spiritual isaacs , all along this world ; gen. . . and , even abraham , father of the faithful , was griev'd , and loth to part with his ishmael ( ver . . ) when sarah , as figure of the new-covenant spirit , requir'd it ; and god , in confirmation of her most just desire and advice , requir'd the same ; v. . iohn declares the same thing , figur'd in cain and abel , and in them , the murdering mind of enmity in a fix'd , self-confident first-covenant visible people of god , in holy flesh , law-righteousness of man , against an invisible people of god , in their gospel-life and righteousness , hid with christ in god ; col. . . cain slew his brother , because his own works were evil , and his brother 's righteous ; john . . he was of that wicked one , ( born of , and in unchangeable union with the devil , in the first creation ) and , with him , in unchangeable enmity to god , and true saints , in the second . cain's works in the law-life of the first , in his own law-spirit of works , are , in man's day of judgment , the only good and righteous works , and his words of man's wisdom , the only right words for salvation ; and all true abel's works , and their words of god's wisdom , in his new-covenant gospel-spirit , contemptible and blasphemous . christ himself found this murdering mind of cain , in the most enlighten'd , righteous , professing first-covenant teaching and professing jews ; unchangeable enmity to his gospel-spirit , and whole counsel of god , by him declar'd to them , therein . on this account , he tells them , they , with their fathers , in the like cainish spirit of enmity , were guilty of the blood of all god's true prophets , shed from the foundation of the world , from the blood of abel , to that day ; luke . - . and so will it be , to the end of this world , under satan's permitted reign , and man's day , under him , of judging in matters of religion and worship of god , so as nothing must pass for gospel , but what man pleases to give his approbation to . the jews built the sepulchres of the prophets , under pretence of paying honour to them , and owning their counsel , when with their fathers , murderers of all such , and in unchangeable enmity to all their words , rightly understood . if they had been in the days of their fathers , they say , they would not have been partakers with them in the blood of the prophets ; mat. . - . under all these pretences , and self-deceiving imaginations , christ declares them , fix'd in the self-same murdering mind of enmity , with their fathers , against all true prophets , and himself also , as soon appear'd , and therefore ask'd them , how they could think to escape the damnation of hell ? ver . . since all such dealings of the jews with their own true prophets and christ himself , with his apostles , in the foretold long antichristian day , now near ending , how have unchangeable , idolatrous haters of christ and his gospel-truths and saints , been found under the name christian , building stately churches or temples to the honour of paul , peter , iohn , &c. who would , as certainly murder them , for their gospel-doctrine , were they now here , as others did , even in the primitive apostolical gospel-day . let men , under satan , interpret their gospel-writings , in a sutableness to their own wills , and so in a universal contrariety to the words of god's vvisdom , in them , and all 's well ; and they , with the apostles , in the way to eternal life and true salvation . all , void of a true living spiritual faith in christ's gospel-life , working by love to him , therein , are the unreasonable and incorrigible adversaries of true gospel-saints . paul shews the like figurative significancy in iacob and esau ; rom. . - . esau mortally hated iacob , and god hated esau. esau's murdering mind of enmity to iacob , is express'd by himself ; gen. . , . the like is notified , in all his murdering-minded followers , against god , christ , and his true spiritual iacobs ; obad. v. - . amos . . chap. xvi . concerning meer creaturality in angels and men in their first , and also , in their highest spiritual , second , new-creation capacities ; with some account of all , possible to be done by any in their first , and the differing ends of all , at last . having already spoken of the ready prepar'd hand , the exalted creature-son and branch in the mediator's person , the living word of god , as qualified and fitted for a first and second creating of angels and men ; come we , now , to consider , what they , both and all , amount unto , for ever , as but meer creatures , not only in their natural beings and life of the creature , given them by a first , but also spiritual beings and life of the creator , given by a second creation of them . angels were all created , at first , in their compleat personalities , invisible immortal beings , without any innate capacity of , or connatural tendency to the exercise of a threefold souly or animalish life , rational , sensual , and vegetable , in and by a fitly organiz'd body . as for mankind , they do gradually descend from one another , in a continued succession , generation after generation , for a compleating their personal beings , from the beginning to the ending of this mortal world. what became of angels , good and bad , by the first well-pleasing passive obedience of the former , and first unpardonable sin of the latter , has been above-spoken to , chap. . of this treatise . man , inferiour to angels , in their single intuitive natural understandings , ( tho in the same kind of mortal , earthly , first-covenant life ) is , in his compleated personality , a much more comprehensive being , than an angel. he is the most compleat shadowy image of god , on all accounts , in the whole natural , mortal , first-creation world , visible or invisible . this is signified concerning him , in distinction from angels and all other creatures , therein , created before him , in a readiness for his entertainment . of none thereof is it said by god , as of him ; let us make man in our image , after our likeness ( gen. . . ) as the compend or epitome of all other creatures , and something more , peculiar to himself , the rational exercise of his mind , in and by a body , found in no creatures , above or below him . so find we , a peculiar consultation of the three that are one , to draw an earthly shadowy image and representation of themselves , in every individual man. this enlargement of man's personal being , beyond angels , expos'd and rendred him liable to vain sinful desires and thoughts , so as to wallow in mire among satan's swine , feeding on husks , the lowest dust of this world ( below any palate in any evil angels , to savour , any belly , desire or appetite in them , to lust after , delight in , or feed upon , being never link'd with mortal bodies or sensual life ) pleasures , in common with brute beasts . so , the enlargement of man's being , beyond angels , was a diminution to his intuitive understanding , in common with them , and to the exercise of his natural will , as exposing him , to a running out in his desires , after the lower sort of desirables , in the vast heap of vanishing shadows , in the visible parts of this first-creation world. and evil angels , tho they care not for such things themselves , have power , through god's most wise permission , to shoot their fiery darts into mens spirits , and kindle in them evil lustings after such visible things , in which , they keep the far greater part of mankind , wallowing in mire , as their swine , far from any looking after god , at all . the soul , or threefold animalish , souly-life of man , distinct from his spirit , ceases , as to exercise , at the death of his body . the spirit , then , retreats to the full experience and exercise of its supream , intuitive way of discerning and converse with angels , good or bad ; in a spiritual intuitiveness , with the good , gospel-angels , or natural , with the evil , law-angels , ( lawyers ) from the beginning , on their first sin and fall ; setting up the law-life of the creature , given in the first-creation , against the gospel-life of their creator , offer'd by a second ; and so , their lie , against god's truth . the devil was a murderer from the beginning , ( john . . ) and his fix'd law-party of mankind , in the restor'd law-life-wisdom , and righteousness of man , have been , under him , the irreconcileable haters and murderers of christ himself and his gospel-saints , all along this world. at the death of the body , man ( good or evil ) is dead . his spirit is , for a time , strip'd of the threefold souly-life , as to exercise , that are essential ingredients , into his personal constitution . at last , saints will recover their bodies , in a resurrection of life , and , therein , the right exercise of their whole beings , body , soul , and spirit , in the incorruptible new-creation order of all , to eternity . incorrigible sinners , also will receive their bodies , in a resurrection of damnation , iohn . , . saints , in their glorified bodies and whole personal beings , will be everlastingly blessed , in the enjoyment of god ; and incorrigible sinners , in their whole beings , most exquisitely sensible under god's everlasting curse and unquenchable wrath , without any hope or possibility of mitigation or end of their torments , to an endless eternity . 't is a most fearful thing , thus to fall into the hands of the living god , to be dealt with , in final wrath , and infinite revenging justice , ( heb. . . ) without any day's-man or mediator to stand between them and such wrath ; but , instead thereof , will he be their accuser , witness and pleader against them , judg and condemner of them , and the infallible irresistible executor of his infinite and everlasting wrath upon them . all this , will he do , so easily , as by the word of his mouth , by which he made them . with the breath of his lips will he slay the incorrigibly wicked , ( isa. . . ) satan , with his gog and magog , his innumerable multitude of evil angels , and serpentine seed of men. his breath , like a stream of brimstone , will kindle his unquenchable wrath upon them , both and all , as having rendred themselves , fitted perpetual fuel for it , in the tophet , ordain'd of old , the lake of fire and brimstone , prepar'd for the devil and his angels , with their innumerable serpentine seed of men , isa. . . rev. . . this will be the everlasting condition of all inhabitants of the earth , and of the sea , in distinction from the dwellers in heaven , who will have eternal joy and blessedness , in the sight and enjoyment of god , for evermore . all , that in this world , take up their rest and dwelling in but the earthly law-life and righteousness of man , as needing nothing , therein , for true blessedness ( rev. . . ) these inhabitants of the earth , will , with the inhabitants of the sea ( all that party of mankind , that wallow in the miry filths of literal sodom , foaming out their own shame ) find their portion in the same lake of fire and brimstone , in the hell-part of the eternal world to come , rev. . . isa. . . iude . dwellers in heaven , that have their conversation in heaven , ( phil. . . ) minds , fix'd on things above , the peculiar delights of the sons of god , these , only , have true joy in this world , and continual advantage , by all , god permits devils and men to do to them , in their implacable malice . so , they rejoice under all trials and injuries from evil angels and men ( matth. . , . act. . . ) and wo is denounc'd to all sorts of incorrigible enemies of god and them , to eternity , after all their laughing and delusive merriment in this short-liv'd world. they 'l mourn and weep , eternally , luk. . - . under satan's reign , by his false prophets and apostles , true new - ierusalem-saints , are counted the filth of the world , and off-scouring of all things , cor. . . under christ's reign , they 'l be a praise in the earth ; for which , therefore , gospel-angels and saints continually pray , and never keep silence , isa. . , . this will saints come to , after a little time , spent , in this confounded mortal world , under and amongst a throng of innumerable enemies , evil angels and men. come we now to consider , what was ever possible to be done by angels or men , in their first-creation earthly life , at best , with reference to their finding eternal life , or scaping eternal death . the death and loss of all , therein , life , wisdom , righteousness , works , fruits , by passive obedience , in sacrifice to the divine will , is undispensably necessary , to the finding eternal life , the heavenly creature-life of the creator . in the methods of god's unquestionable wisdom , and appointments of his declar'd undisputable will , this is the way to eternal life . when any ask'd christ , what they must do , to inherit or find eternal life , and confidently asserted , all these things they had done , in the restor'd righteous life and wisdom of their own spirit , in their own will and way ; his reply upon them , and counsel to them , was , part with all this , and follow me , in the true regeneration , by death and resurrection , out of the death of the creature , into the life of the creator . to this effect , was christ's constant answer to such enquirers . and their constant rejecting such counsel , and departing from him , sorrowful and amaz'd thereat , we find , in these scriptures , matth. . - . mark . - . luk. . - . none can do the divine will of the father , but in the partaken of heavenly creature-life and will of the son ; nor , therefore , enter into his kingdom , mat. . . none but new creatures can ever come there , gal. . . & . . cor. . , . in the restor'd light of the first-creation , by him that lighteth every man that comes into this world , ( iohn . . ) ought all heathens to walk , and keep that kind of good conscience , that consists in a moral obedience thereto , as their principle . in the restor'd first-covenant law-life , ought men to walk , in such obedience to that higher knowledg of god , as amounts to the legal good conscience , withstanding all brutish lusts and sinful desires of their sensual life . but all this done , till the partaking of , and experiencing the life of the quickning spirit of the second adam , or a living spiritual faith therein , working by love to god , and walking therein , so as to have the evangelical good conscience , we have nothing of that eternal life , in which , only , any can ever enter into the kingdom of god. paul could truly declare to the jewish council , that he had liv'd in all these three sorts of good conscience before god , successively , one after another , in obedience to the light of nature , law , and gospel , act. . . and he found his evangelical good conscience , by living and walking in christ's gospel-spirit , ( gal. . . ) to comprehend and unspeakably out-do , all , performable by any , in the two former . this , indeed , is the only right performer of all duty to god and our fellow-creatures , in god's sight . all first-covenant life , receiv'd by angel or man , in their first-creation , is figuratively character'd in scripture , by flesh , grass , a fading flower , call'd a vain shew , or vanishing shadow ; all their natural excellencies and perfections therein , all , but a glory to be done away , in order to receive the heavenly creature-life and image of god , in christ , with the eternal things of god , therein , the wisdom and righteousness of god , isa. . - . pet. . , . cor. . , . satan , with all his humane disputers of this world , in the words of his and man's wisdom , against god's ; and for their way of salvation , quite contrary to his , ( isa. . , . ) god challenges , in a holy contempt of their vain thoughts , to produce their cause , bring forth their strong reasons , for self-defence , and see what all will amount unto , isa. . . object . . will god destroy the first creation-works of his own hand ? will he take away man's reason , wisdom , and righteousness , bring to nothing all his good works and fruits , done and brought forth therein ? must the very life of our own spirit , at best , with all the things thereof , our own wills and vnderstandings therein , be given up in sacrifice to the will of god , by a holy death ? answ. yes ; and all , to our transcendent advantage , and greatest gain , in order to find all again , in a life above all deaths , and therein , an infallible understanding and incorruptible will , for the right knowing and doing all things , in answer to the very divine will of god most high. object . . does god require impossibilities of man , such obedience as 't is impossible for him to perform in his own spirit , will and way , at best , in the restor'd life and righteousness of man ? answ. yes ; but had provided an originally incorruptible , heavenly , eternal creature-life , in the mediator , to be given them in the room thereof , by a second or new-creation of them . this is a life above all deaths , temporal or eternal ; will swallow up death , in victory , isa. . . cor. . . this life is figur'd by the wine in iotham's parable , ( iudg. . . ) cheering god and man , answering all , man can rightly desire of god , and enabling him to answer all , god requires of him . he that has not this life of the son of god , has not life ; not true , eternal life , iohn . . quest. will the disputers of this world , still contend with their maker , in defence of their own wisdom , will , and way , against his , for salvation ? answ. they will , till satan's reign and man's day , under him , are at a full period . but , what are men like to get by this contest ? eternal death . true saints oft suffer a violent temporal death , from such self-confident contenders against god and them . man 's own fallible reason or wisdom perverts him , turns him away , from looking after the infallible wisdom and reason of god , to his own sudden unfore-seen everlasting destruction , isa. . , . he searches the scriptures , thinks he understands those written oracles of god , yet never comes to christ , the living word of god , for the life , therein witness'd and declar'd , iohn . , . the scriptures are a book seal'd , as to man's understanding ; that reaches not to the heavenly creature-life and things therein signified , under figures , types and shadowy similitudes , isa. . . all spiritual , salvation-truths , signified from the beginning of genesis to the end of the revelation , are fast lock'd up and hid from man's highest single natural understanding . the losing all , in our own law-spirit of works , is the only way to find and do all in god's spirit of grace , esphes . . - . 't is by grace , only , or in the never-sinning life of god's spirit of grace , in christ jesus , communicated to them , any can be finally sav'd ; never , in their own boasting law-spirit of works . having thus promiscuously consider'd sinners in their first-creation , and saints in the second , come we now to consider meer creaturality , in spiritual saints and angels , for evermore . spiritual saints , of the double-portion , making up god's new heavens , in their various distinct portions therein , from the highest to the lowest ; and gospel-angels , the supream in the single portion , with all variety of gospel-saints , therein , making up god's new earth , in true salvation-life , are all members of christ's mystical body . in the former , christ's peculiar dove , supream double-portion'd saints , in the twofold heavenly and glorified earthly life of christ , are the peculiar wife and bride of the lamb , revel . . . below these , in the double portion , are threescore queens ; and then , in the single , virgins without number , all , in a union of mind with her , praising her and owning her superiority to them , cant. . , . there will be no envying of the highest , in the lower and lowest , nor any insulting of the highest , over the lower , in heaven , to eternity . they 'l all rejoice in the superiour and inferiour attainments of each other , as is figur'd in the higher and lower members of the literal body of man , all mutually rejoicing in the joys of one another , as compleating the joy of the whole body , cor. . - . the various spiritual capacities in higher and lower saints , are figur'd by cups and flagons , isa. . . none of all these will ever pretend to a personal union with christ's creature-root , and less yet , with his infinite divinity , but only with the exalted creature-son and branch in him , the living word of god , the immediate creator of all , and performer of the whole divine will , on all , good and evil , for evermore , in heaven or hell. a world of gross errors concerning god , christ , and the eternal concerns of men , have been toss'd up and down in the various conceptions of man's fallible understanding , under the unperceiv'd influence of evil angelical rulers over this dark world , ( ephes. . . ) so as to blind and keep men from looking after god , for his all-discovering spirit of grace and truth , rom. . . chap. xvii . the ruling power of satan , over mankind , all along this world , as permitted god thereof , under god's infinite over-ruling wisdom and power . he is so call'd in the scriptures of truth ; god of this world. and he uses all his evil angelical subtlety and power , for the blinding and deceiving men , so as to keep them from any regarding or looking after god , for his gospel-life , wherein alone any can be saved , or ever enter into his kingdom , cor. . , . christ himself calls him prince of this world , john . . & . . & . . but , says of him , he hath nothing in me : nor shall be able to touch , or ever meddle with , so as finally to overcome any partakers of my all-powerful gospel-life , iohn . . saints , therein , are fence-proof against all the gates , or strength of hell , all the powers of darkness , evil angels and men , rulers of the darkness of this world ( ephes. . . ) in their own dark-spirited worldly life and wisdom , of the first-creation . the first unpardonable sin of the evil angels , was their turning as they went , or were a while following christ , towards that life , he represented himself in , to them and the good angels , and in the passage thereto , by way of death and resurrection , in such transactions as had pass'd in the creature-part of his wonderful person , before they were brought forth . in a contrary demeanour to that of the good angels , they turned as they went , in love to themselves , in their own self-chosen mortal life , given them in their first creation , in unchangeable enmity to god , and the heavenly eternal creature-life of their creator , offer'd them , by a second . the good angels did let down their wings , ceas'd from the mortal life of their first creation , and exercise of their own fallible understandings and corruptible wills therein , signified by letting down their wings , in conformity to their head , in the death of the first creation , and resurrection into the life of the second . so , pass'd out of their own mortal first-covenant law-life , into god's own new-covenant gospel-life , of originally immortal holiness and everlasting righteousness ; ezek. . - . the devil and his angels kept not their first estate , but left their own habitation ; jude . to man's wisdom , they , only , kept their first estate , the life and things given them , in their first creation . and , consequently , in the wisdom of human nature , is man ready to follow the evil angels first choice , as best . here 's the case of many , restor'd into the first-covenant or first-creation-life of the creature ; ready to establish themselves therein , as a state of true salvation . this paul fear'd , and labour'd to prevent in his israel-brethren ; rom. . - . at this dangerous point , were the corinthians and laodiceans , in the delusive first-covenant house of feasting and rejoycing ( cor. . . rev. . . ) as not , at all , needing any other life , by a second or new creation , for their everlasting blessedness . on the first unpardonable sin of the evil angels , they were immediately cast down to hell , deliver'd into chains of darkness , to be reserved unto iudgment ; pet. . . they , by their sin , fix'd themselves in their own self-chosen life , in preference and opposition to the eternal creature-life of their creator ; and god , in his righteous judgment , giving them up to , and thereby , fixing them in their own choice , was a casting them down to hell. in this hell , and their chains of darkness , are they rulers in this dark , mortal , first-creation world. the chains of darkness , in which they are reserv'd to the iudgment of the great day , are all life , wisdom , righteousness , excellencies and perfections of their angelical nature , given them in their first creation , as turn'd by their abuse of all , into the greatest wickedness , madness and folly , in unchangeable enmity to god , and his heavenly creature-life , shewn and offer'd them , by a second . so are they in a state , in all extremity , contrary to what they were created in , chang'd by self-destroying self-love , from a state of temporary changeable obedience , to a state of eternal , unchangeable enmity to god. an absolute exclusion of them from the kingdom of heaven , is called a casting them down to hell. god , not only gave them their choice , but also , in the abusive exercise of their self-chosen life , a permitted ruling power over mankind , all along this world , as god thereof , under the restraining , limiting , over-ruling infinite wisdom and power of the true god , so as that he can never hurt any true saints or subjects of god's everlasting kingdom . yet , even saints , for a time , are under their power . yea , he told christ himself , all the kingdoms of this world , and glory of them , were his , offering all , as his greatest bribe , to the true king in the world to come , in case he would fall down , own , and worship him , as god ; mat. . , . luke . - . christ denied not , that all the kingdoms of this world were at his dispose , by god's most wise permission . he that said this to christ , in the fountain-purity of the first-creation , and full of that spirit of grace and truth , that 's offer'd by a second , what will he not do to saints before their experiencing any thing of gospel-life , or when but in some little beginnings thereof , and enemies within , foes of their own house , in their own spirits and whole nature , in union of mind with him , in enmity to god and his gospel-spirit , in themselves ? he is permitted a power of transforming his earthly spirit , into the likeness of christ's heavenly creature-spirit , that 's the mysterious house and temple of god ; and , therein , to shew and assert himself to be god , the very infinite divine being ; thess. . . and , herein , is he undiscoverable by the highest single natural understanding of man , in but first-covenant principles , tho , indeed , the worst of all creatures , the supream man of sin , and son of perdition ; v. . this god of this world , who passes with man , for the true god , will not be able finally to blind and deceive any but them that are lost ; cor. . . if it were possible , he would so deceive the very elect , by his false christs , evil angels , and his false prophets und apostles , amongst men , transform'd into the likeness of christ's true ones ; cor. . - . clothing their own first-covenant law-life , with all scripture-language and titles , belonging to god's own heavenly creature , new-covenant gospel-life , as the true regeneration , new creature , state of grace , in which they have true joy , and final peace with god ; ezek. . - . all this is confidently asserted , by men , under satan's lying spirit of divination . with such , the renew'd old man , in the restor'd first-covenant law-life , given in the first creation , must pass for the new creature , without all scruple or contradiction ; and does so pass , in and with the most reform'd people or churches of this world , in but first-covenant principles . all worldly preachers and hearers , in but worldly , first-covenant principles , confidently take satan's other gospel , that 's no gospel , for christ's true ; gal. . , . iohn . . restor'd first-covenant law-life , is so far from rendring any , fence-proof against the evil angelical rulers of this world , that they make that , their strongest hold , and men , eminent therein , their choicest instruments , to oppose , dispute against , contradict and blaspheme the heavenly creature-life , and gospel-righteousness of god , wherein any can be sav'd . let satan , in his superiour evil-angelical wisdom , and men in their inferiour human wisdom , under his influence , interpret the scriptures , all , therein , shall seem to run current , for carrying on satan's design , to the everlasting destruction of his blinded teachers and hearers , leaders and followers . that shall be preach'd up , as a state of true salvation and final peace with god , which , if fix'd in , will be found a state of unchangeable enmity to god , and eternal death to man. all , establish'd in the first-covenant law-life and righteousness of man , in unchangeable enmity to the gospel-life and righteousness of god , go on , to their dying moment , with their delusive laodicean confidence therein , to their sad long eternal condition , in the world to come . paul was confident , awhile , but not fixedly , wilfully and unpardonably , in his law-spirit of works , against god's gospel-spirit of grace , in true saints ; but , immediately on gospel-conviction and conversion , gave up the life and righteousness of his own spirit , in sacrifice to god , in order to find all again with usury , in god's eternal , everlasting righteous gospel-spirit of grace and truth ; phil. . - . many , not only eminent in the wisdom of man , but under highest spiritual enlightning gifts ( receiv'd on their natural understandings , amounting to a partaking of the holy ghost ( heb. . - . ) in the all-discovering light , but not the all-powerful life thereof ) are bewitch'd back again , by satan , to set up for themselves , in their own holy flesh , righteousness of man , life of the law , against god's holy gospel-spirit ; refusing to submit to the death of their own spirit , at best , for the life of his . this do they , tho they know christ himself , crucified that law-spirit of works , in the fountain-purity of it , in his own person ( gal. . , . ) the preserving of which , was satan's attempt and design upon him , by himself , the jews , and peter , to have set up his kingdom , in ; luke . - . iohn . . matth. . , . all 's nothing as to our ever entring into the kingdom of god , till we have that gospel-life of god , or a living spiritual faith , working by love to god therein ; cor. . . & . , . such a faith , only , renders any , true lovers and beloveds of god ; right performers of all duties , to god and their fellow-creatures . such as look back , after all convincing discoveries and offers of christ's gospel-life , for justification with god , in their law-righteousness of man , are fallen from grace ; gal. . . who hinders men , or calls them back , from christ's offer'd gospel-truth ? ver . . the devil and his human instruments , that shut up the kingdom of heaven , excluding and denying all such gospel-truths , by which any can ever enter thereinto . satan takes men alive , at his , and their own will , in the restor'd life and righteousness of man , as the highest snare , by which , to keep them from ever looking after the gospel-life and righteousness of god , therein ; tim. . . the greek original runs thus ; that they may awake out of the snare of the devil , who are taken alive by him , at his will. christ requires all , to look after god , for his heavenly kingdom-life , and everlasting righteousness ( mat. . . ) and complains , that no man , while confident in his own understanding , will answer this advice , or seek after god ( rom. . . ) for his heavenly creature-life and things , which lie quite out of the reach of all single natural understanding ; cor. . . neither morally righteous heathens , nor first-covenant jews or christians , regard or look after god , for his new or second covenant-life , in which any can be finally sav'd . but , where god wakens up any , out of their delusive dream for true happiness , in their own righteousness , whether jew or gentile , and gives them a living spiritual faith , working by love to him , in his gospel-life , all such will find the salvation of heaven . satan deceiv'd mankind , at best , in the primitive purity of their nature , in adam , assuring them , that holding fast the righteous life , they were first created in , and walking in the uncontroll'd soveraignty of their own will and wisdom , therein , they should be as gods. 't is the peculiar prerogative of god , so to live and be ; and the unpardonable presumption of any angels or men , to conclude and set up for themselves , in their own wills , so as never to be subject and obedient to his . obedient subjects of god , will be eternally blessed ; and all proud , presumptuous self-exalters , to be as gods , will fall under the everlasting curse and wrath of god. he that prevail'd with the first adam , in the primitive purity of our nature , when he found the second adam in the fountain-purity of our nature , a little lower than his angelical nature ( heb. . . ) he most presumptuosly tempted him , to fall down and worship him , as god. what work is he like to make with men , in but the restor'd life , wisdom and righteousness of man , with filth of spirit , enmity to god and his spirit of grace , under all ? in awaken'd gospel-saints , while any thing of the carnal mind and life of their own spirit remains uncrucified , he will be continually kindling the sinful lusts and desires of that , his own party , yet , in them , as paul found ; rom. . , . and cor. . . hereby , does he endeavour to quench and extinguish the mind and life of christ's gospel-spirit in them , keeping up the war of their fleshly mind , his party in them , against their spiritual mind , christ's party , so that they cannot do the things they would ( gal. . . ) fully and constantly , till this war within them be finish'd , by a full extinguishing of the life of their own spirit , and mindings thereof . then are they freed from all filth of flesh and spirit , too , for ever . till then , tho they live in god's spirit , they do not continually and constantly , walk , think and speak therein , as is their duty and concern ; ver . . in all this combat and danger , saints , in a living faith , know their salvation sure , by a final victory over all enemies , without and within them . no devils or men shall ever be able to pluck them out of christ's all-powerful hand ; john . , . when the god of this world , with his party of men , find , they cannot prevail with christ or his followers , by any worldly bribes or flattering self-pleasing offers , to turn from and disown any such thing as indeed is god's eternal gospel-life and truth , then go they to work , another way . when all allurements fail , they will , in the exercise of their implacable malice , try to fright them out of their gospel-profession , and , if permitted ( as oft they are ) to murder their bodies , christ himself was so dealt with by them , and warns his followers to expect the like ; iohn . . & . , . evil angels and men have a kind of short , self-pleasing heaven , in this world ; and saints a short , and to their natural spirit , unpleasing purgatory-hell , by which , cleans'd from all filth of flesh and spirit . the former are ripening and fitting themselves for the eternal hell , and god is ripening and fitting the latter , for the eternal heaven , in the world to come . god's temporary wrath upon them , bringing them into the lowest hell , in this world , is his way , for delivering them , from the wrath and hell to come , that 's eternal ; psal. . . & . . sam. . . nature in saints is sorely put to 't , in this hell-work of god upon them , in this world ; but know , god will not leave their soul there , for ever ; psal. . . tho chiefly spoken of christ , will these words , at last , be found true , in saints . all that god does to them , and all he suffers evil angels and men to do them , in their implacable malice , does god over-rule , to their greatest good . when satan appear'd or stood before the lord , before whom , he knew it was to no purpose ( because impossible ) to conceal his way of deceiving , in ahab's case , he down-right acknowledg'd it , that he would be a lying spirit in the mouth of all his prophets . and god said , go , and do so ; thou shalt perswade him , and prevail also ; kings . . thus did he prevail , as god's permissive hand , to the destruction of ahab . his four hundred false prophets , pleas'd ahab , to his ruin , and were highly esteem'd ; and , god's one true prophet that counsell'd him for his good , was cast by him into a prison , and fed with bread of affliction , and water of affliction ; v. . . he hated micaijah , the lord 's true prophet , as not prophesying , what he reckon'd good , concerning him ; but , loved and rewarded satan's false prophets , as pleasing to his own will , and after his own heart's desire . so , ieremy , who counsell'd king and people for the preserving their lives , was cast into a dungeon , where he sunk in the mire , while satan's false prophets pleas'd them , to their destruction ; ier. . , . god's one true prophet , among the then only visible people of god , a fleshly first-covenant israel , found king , princes , priests and people , all , as one man , against him , while satan's false self-pleasing prophets were listen'd to , and rewarded . satan , that acknowledg'd to god , he would be a lying spirit in ahab's prophets , is so far from being discover'd by the highest wisdom or understanding of man , in but first-covenant or first-creation natural principles , that he will pass with them , there , for christ and god most high , when , indeed , the worst of all creatures ; thess. , , . where god permits this , and not only so , but , in judgment , gives them up to satan's man-pleasing strong delusions , for believing his lie , rather than god's truth , the issue will be , eternal death to their whole beings , spirit , soul and body , in a resurrection of damnation ; ver . , . men are either brought by satan , in love to their own righteous earthly mortal life , given them in their first creation , to hate god's heavenly creature gospel-life , offer'd by a second ; or by the electing love of god , to hate their own life , at best , so as to give it up , in sacrifice to god , in love to , and as the only way for attaining and experiencing his new-covenant everlasting gospel-life , by a second or new creation ; ver . . this latter is christ's counsel ( luke . . ) in the mystery of godliness : the former , satan's , in his mystery of iniquity . satan's counsel is , for sparing , saving and keeping the life of the creature , given in the first creation : christ's counsel , is , for the surrender and loss of that , and all the things thereof , for the life of the creator , offer'd by a second , and things of god , therein . the keeping the former , in preserence and opposition to the latter , christ declares will be the loss of all life and righteousness , god's and man's too , on which , their whole beings , spirit , soul and body , will be laid down , for ever , in the nakedness of their own unpardonable guilt , under the unquenchable wrath of god , for evermore ; mat. . . & . . mark . . luke . . iohn . . man , not only eminent in the first-covenant life , wisdom and righteousness of man , but under highest spiritual enlightning gifts , on his natural understanding ( short of the very gospel-life of christ , or a living spiritual faith , working by love to him , therein ) is yet within satan's reach , to beguile , bewitch , and fetch back into an unchangeable union with him , in the first creation , and unchangeable enmity to god and his heavenly life , offer'd by a second ; cor. . . & . , . gal. . , . & . . satan would keep all mankind , in the dead , corrupt state of nature , wallowing in mire as his swine , spending and ending their days in this world , in the brutish lusts of literal sodom . but , when cast out , as to this kind of work in them , as fast as any are brought by christ , out of such filth of flesh , into the righteousness of man , he attempts and frequently prevails to get into such mystical cleans'd houses , and fix them with himself , in filth of spirit , unchangeable enmity to god , and his everlasting righteous creature-spirit of grace and truth ; and then , he has a sevenfold surer hold of them , than ever ; mat. . - . luke . - . so comes the last state of that man to be worse than the first , in his corrupt nature . mary magdalen's and zacheus's , in the filth of corrupt nature , were capable of christ's true salvation gospel-life , and such righteous scribes and pharisees utterly uncapable thereof , or , therefore , of scaping the damnation of hell ; mat. . . & . . publicans are brought to justify god , and be eternally justified before him , while righteous pharisees and scripture-lawyers , in restor'd law-life and righteousness of man , reject the counsel of god , for receiving his gospel-life , to their everlasting destruction , luk. . , . & . , . & . - . fixure in law-life and righteousness of man , in unchangeable enmity to gospel-life and righteousness of god , renders men , mystical sodomites , in filth of spirit , worse and more criminal sinners than literal sodom , in filth of flesh , mat. . , . but , corrupt nature or filth of flesh , fix'd in , with literal sodom , is unpardonable , also . and , therein , do the greater part of mankind , run their race in this world , from their cradles to their graves . take and put together all , of both the said sorts of mankind , in the broad way to everlasting destruction , under satan's prevailing influence , and they 'l be found wonderfully to out-number , christ's few in the narrow way to heaven , mat. . , . yet , will they be a numberless multitude also , out of all generations , revel . . . many of satan's two parties , fix'd in the corrupt or righteous spirit of nature , against god and his gospel-spirit of grace , oft die , without any remorse or fear , as to any by-standers observation ; without any right knowledg of the true god , or false god of this world , heaven or hell , till in the latter , beyond all remedy , for ever . yet , farther , satan will not only exercise his permitted ruling and tempting-power over mankind , all along this world , but after his imprisonment at beginning of christ's thousand years reign on earth , and his loosening out of it , at the ending thereof , will he , as his last and most transcendently presumptuous attempt , rally up his gog and magog , his innumerable multitude of evil angels and men , and in the transform'd appearance and counterfeit guise of angels of light and true saints , besiege the new - ierusalem-city of true saints , in the very glory of the resurrection , revel . . - . & v. - . this last attempt of satan and his party of angels and men , will have no success at all . immediate will be the decision of this intended battel , by fire from god out of heaven , to devour them all ; casting them , with the devil that deceiv'd them , into the lake of fire and brimstone , where to be tormented , for ever and ever , ver . . then creation ceases , and all angels and men good and bad , finally concluded in their eternal conditions of joy or sorrow , unspeakable , in heaven or hell. chap. xviii . concerning heresies and hereticks . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies option or choice , all variety of humane opinions , in which men chuse to set up for themselves , with confidence for salvation , contrary to the sound fundamental principles of religion , and right worship of god in his gospel-spirit of grace and truth , in which alone any can be sav'd , iohn . , . all , short or destitute of this spirit , or a living spiritual faith therein , working by love to god , worship they know not what , or whom , ver . . all , in but their own worldly spirit or principle , at best , in the restor'd light or life of the first-creation ( and conclusively setting up there , with confidence for salvation , as a state of eternal life and peace with god ) will be found , at last , unpardonable hereticks , sinners against the holy ghost , in unchangeable enmity to the gospel-spirit of grace and truth , offer'd by a new-creation , in which , alone , any can ever enter into his kingdom , or scape the damnation of hell. evil angels were the supream hereticks , in their first sinful choice of their own earthly , mortal first-covenant-life , given them , in their first-creation . they soon prevail'd with all mankind , in adam , to make the same choice . in mankind , when by christ restor'd into the light and life of the first-creation , and therein , but the understanding and wisdom of man , whoever do conclusively set up for themselves therein , as a state of true blessedness , do become with evil angels , unpardonable hereticks , sinners against the holy ghost , rejecting the whole counsel of god , and denying his gospel-life , in which , only , any can be sav'd . man , in his highest fallible understanding , for judging , and corruptible will , for chusing , in matters of religion and worship of god , is under the power of satan , to deceive and impose upon him . hence , are all the doctrines and words of man's wisdom , about eternal life and peace with god , heresy . in all the various conceptions , and language of man's wisdom , we find a world of contrary opinions , and disputes , amounting to a mystical babel . they will , all , in one mind , reject and disown the gospel-life and truths thereof , as the grand universal heresy of all . scribes , pharisees , essen's , herodians , &c. among the enlighten'd , righteous professing first-covenant jews , were all , as one man , against christ himself , for his gospel-truth . they said , he had a devil , and was mad ; that he was a blasphemer , a sabbath-breaker , a wine-bibber , a friend of publicans and sinners ; an enemy of righteous men , most uncharitably sentencing them to the damnation of hell ( mat. . . ) and taking up mary magdalen's and zacheus's , publicans and sinners , into the salvation of heaven . these were the strange , wonderful appearances , christ and his doctrine , and way for eternal life , had , in the sight and understanding of wise , righteous , first-covenant , saint-like people . what wonder ? none , in that principle of understanding can see , know , own or receive the gospel - life and things of god ( cor. . . ) the new-covenant principle of true salvation , which , therefore , is universally denied by them all , as a diabolical illusion . many , that come to be true saints , at last , may be found , for a time , with paul , deeply engag'd , in a murdering mind of enmity to true saints , for their gospel-principle , and doctrine , in the words of god's wisdom . but , all that fix there , become unchangeable enemies to god and them . all final builders on the sandy foundation , the mortal , earthly , perishing life of the first creation , will deny , contradict and blaspheme all that are built on the firm , sure , rocky , gospel-life of god , in which , alone any can ever enter into his kingdom . what these differing builders will come to , in conclusion , christ declares ; mat. . - . the righteousness of man , in scribes and pharisees , is not that , in which , any can ever enter into the kingdom of heaven ; mat. . . the righteousness of god , in his new and everlasting gospel-life , which christ requires men to seek after ( mat. . . ) this only will give all the happy partakers thereof , an entrance into his kingdom . the imputed righteousness of god , to the compleating the imperfect personal righteousness of man ( for a first-covenant communion with , and worshipping of god in that principle ) is still but the fading beauty , and righteousness of man , in and with which , he is liable to play the harlot with the devil , in enmity to christ , as offer'd to be a spiritual head , lord , bridegroom and husband to them , in his heavenly , eternal gospel-life , by a new creation of them . so , come they to be judg'd as mystical and most criminal adulterers and murderers ; ezek. . , . & v. . imputed righteousness or comeliness of god , to man , in the first-covenant , on man's abuse of all , in him , in union with the devil , is withdrawn again , and he , for ever depriv'd of all or any benefit of christ's sacrifice , in our nature ; heb. . . in the second covenant gospel-life of god , man comes to have the righteousness of god , in him , under and with christ. this is a life , a wisdom , a righteousness and a glory never to be done away . in this , only , can any enter into the kingdom of heaven . this is as much above the righteousness of man , as the heavens are higher than the earth . thus are god's thoughts and ways for salvation , as far above man's thoughts , and words of his own wisdom , as the literal heavens are higher than the earth ; isa. . , . god requires the plucking out our right eye , cutting off our right hand and foot , when finding our selves therein offended at his way of saying us ; and so , offensive to god and to our selves , as to our own truest interest and greatest concern , for finding eternal life , or scaping eternal death ; mat. . , . and . , . mark . - . this , with other like requirings of god , are not to be understood , in a literal sense ; nor , if so perform'd , would answer the counsel or command of god. we may give our whole body to be burn'd , and yet be destitute of that spirit of god , call'd love ( rendering all the happy partakers thereof , true lovers and beloveds of god ) and so of no value with god , or true advantage to our selves ; cor. . . so , the selling all that we have , and give to the poor ( mat. . . mark . . luke . . ) the mystical truth of such commands , relates to the mystical riches of man's law-spirit of works , and fruitfulness of his own nature , therein ; all which , are to be given up , in sacrifice to god , for the durable life and heavenly treasures of his gospel-spirit of grace , in them . the right eye , hand and foot , to be pluck'd out , cut off , and cast away from us , are , in mystery and truth , the most enlighten'd natural understanding , signified by the right eye ; the best practice in our own will and way , and most righteous walking , in our own law-spirit of works ; all such , seeing , working and walking , are to be given up and parted with , in passive obedience to the will of god , in order to find all again with unspeakable gain , by seeing , working , walking , and doing all things , in the gospel-life of god , the only principle of everlasting , well-pleasing , active obedience to him , and blessedness to us . in the infallible understanding of his spirit , can we know all things , and in the incorruptible will thereof , can we do all that god requires of us . god himself , therein , works all our works for us ( isa. . . ) and we work all our works , in him . these are the only works , that will not be burnt up , at the last day ; iohn . . all christ's gospel-words , seem'd hard sayings , even to his disciples , while known to them , but as a fleshly bridegroom , in a restor'd first-covenant principle of seeing , working and walking ; iohn . . to give up all inward riches of their own spirits , all righteousness , wisdom , works , fruits ( every thing , given them in their first creation , or done by them , therein , at best ) this seems a hard saying , exceeding strange and amazing to man's wisdom . the very disciples were exceedingly amaz'd at such words of christ , saying , who then can be sav'd at all ? mat. . , . this was a narrower question , than he ask'd , that said to christ , master , are there few that be saved ? luke . . if there be no possibility of entring into the kingdom of god , by the best , man can do or be , in the restor'd life , wisdom and righteousness of his own nature , he is ready , with the disciples , to ask the same question . consequently , is he ready to deny the truth of christ's saying , and that as a duty to god , that sure , he would never require more of man , for his true blessedness , than the utmost he can do , in the life , given him , in his first creation , or restor'd since . the disputers of this world , under satan's delusive influence , in defence of their worldly principle of life , desire , thought and action , will never have done , till the ending of the devil's reign , and commencing of christ's . such disputers are not to be striven with , but , in meekness instructed , and if they 'll hear , well and good : if they be peremptory and conclusive , in their own fallible understandings , contradicting and blaspheming all right gospel-words of counsel , for true salvation , saints may pray , and desire other saints prayers , for a deliverance from such unreasonable men ; who ( tho temporary believers in , and owners of christ , in the restor'd first-covenant-life and righteousness of man , which he crucified in himself ) are mystical infidels , as to that new-covenant gospel-life and righteousness of god , he is ascended into . they call all the right words and doctrine thereof , a blasphemous fiction . here 's the pass , true new-covenant saints , with their spiritual faith in christ's gospel-life , are at , with first-covenant believers , in their restor'd law-life . all contests with them , amount but to a vain , unprofitable jangling . such teachers of the law , understand neither what they say , nor whereof they affirm ( tim. . , . ) utterly denying the gospel-principle of true love to god and our fellow-creatures , in which , alone , possible to be obey'd and fulfill'd ; rom. . , . but , still , this remains to be the saints duty , with paul , to become all things to all men ( cor. . - . ) stooping and condescending to all kinds and degrees of understanding , in the light of nature , law , and gospel , owning what 's good , in any ; but , in order to lead them into , and build them up in , what 's unspeakably better , christ's gospel-spirit of everlasting righteousness and infallible truth . they will , also , as their duty , bear with such , as at present , persecute them , as blasphemers of the law , by preaching the gospel-cross and death-work of god's heavenly , on their earthly law-spirit of works , at best . this , man's wisdom calls a blaspheming or evil-speaking of the law , moses , and god ; acts . - . paul was at this work , for a time , in his own law-spirit : yet , at length , became a most eminent preacher of the gospel ; and then , was as fiercely persecuted , by such as he once was , in their own law-spirit of works . in man's day of judging in religion , and interpreting the scriptures in the words of his own wisdom , all his preachings and writings , therein , will exactly conduce to the carrying on the whole counsel of the devil , in his mystery of iniquity , for the damnation of men , and preventing their salvation . and , as in church , so in state-affairs , may we see what man 's deepest reason and wisdom amounts unto , as to his own eternal concerns in the case and end of achitophel . his counsel was , as if a man inquir'd at the oracle of god , and that , under such a man of god , as was king david . in conclusion , on god's crossing him , and disappointing his counsel , in the case of absalom , he hang'd himself ; sam. . . & . . thus , is man ( trusting to his own understanding , at best , for directing his steps ) gone , at every turn , in this world , and the world to come . to enumerate particular heresies , all along , since the primitive apostolical gospel-day ( and , remarkably , in our own day , and nation , within the compass of sixty years ) would be endless , and to no end . if god's gospel-truth , be evidenc'd , and receiv'd , all the disputes and controversies , manag'd in the fallible understanding of man , on all hands , about satan's lie , in his mystery of iniquity , will be discover'd , and laid in the dust. chap. xix . concerning true charity or love. true spiritual saints , in god's gospel-spirit , call'd love , are the only right performers of all duty to god and their fellow-creatures , therein . they have a right love to all men ( not known to be fix'd in enmity to god and them ) and a peculiar brotherly kindness to the houshold of faith , christ's and their spiritual brethren . yet , are none reckon'd by men , in their own wordly life and wisdom , at best , so universally uncharitable , as reckoning all , below their spiritual principle of true life , to be in great danger of damnation . men , in the restor'd life , wisdom and righteousness of their own spirits , are ready to say to them , as the disciples said to christ himself , who then can be sav'd , at all ? are all mankind damn'd , both corrupt and righteous ? this amazing truth , renders saints , in all appearance , the most uncharitable of all men. if all the world wonder after the beast , and worship the dragon , that gives power to his human beast , his false prophets and apostles ( in their wordly first-creation principles , at best , all righteousness and wisdom of man ) what a most uncharitable , censorious creature , must the true saint appear to be ? rev. . - . if all that dwell on the earth , fix and set up for entring into the kingdom of heaven , in but their own earthly life , in which none can ever enter thereinto , what must christ's few in the narrow way , whose names are written in the book of life of the lamb , slain from the foundation of the world , be accounted ? v. . they that are of the world , in but the earthly life of the first creation , preach up that , in the righteousness , wisdom and glory of it , as a state of eternal life ; and the world , all in that principle , hear and own their doctrine , as god's gospel-truth . we are of god , says iohn , he that knoweth god , heareth us : he that is not of god , heareth not us ; joh. . , . what is man's wisdom like to say , to this ? you are in the right principle for salvation , and all , short thereof , or contrary thereto , in a delusive perswasion , doing , saying and worshipping they know not what . this is your most presumptuous , uncharitable and unwarrantable opinion of others , and a justifying your selves , as the only true people of god. the first-covenant righteous teaching and professing jews said to christ , they were born of god , and that he had a devil , and was mad ; joh. . . and . . and . . now we know that thou hast a devil . here 's the language of a first-covenant people , fix'd in their own earthly spirit , concerning christ himself and his followers , by the death of that , into the life of his heavenly ; his holy ghost , they call the devil . while the god of this world passes for the true god , with any , what other language can be expected from them ? if the world hate you , says christ , ye know that it hated me , before it hated you ; joh. . . it was the highest rank of men , in the worldly spirit , a righteous visible people of god , that contradicted , blasphem'd and murder'd christ himself . what can his true followers expect ? his chusing them out of the world , his transforming them , by death of their own earthly spirits , and resurrection into the life of his heavenly , will render them hateful to all , fix'd in their own earthly ; ver . . true saints in christ's gospel-spirit , can answer that command of god , in sincerity and truth ( mat. . . ) love their enemies , &c. they can truly forgive other mens trespasses against them . these are commands , too hard for man , in his own nature and spirit , at best , to answer . the right performing them is an infallible evidence of their being born of god's heavenly creature-spirit , or holy ghost ; ver . . they that pray , god would forgive their trespasses against him , as they forgive others trespasses against them , in case they do not so forgive others , they pray , in effect , god would not forgive them ; mat. . , . true saints , on all accounts , are truly and universally , the only right performers of all duties to god and their fellow-creatures , by a true universal charity or love to all men , not fix'd in enmity to god. such , 't is their duty , in union of mind with god , to hate with a perfect hatred ; psal. . , . christ himself said , of our nature in the fountain-purity of it , i can of my self do nothing ; john . . the only doing principle , for everlasting well-pleasing , active obedience to the divine will , in me and my followers , is my heavenly creature gospel-spirit of grace and truth . against this spirit of truth , god permits satan to carry on his mystery of iniquity , by transforming his earthly , into the likeness of christ's heavenly creature-spirit , that 's god's house , and as sitting in that temple of god , shewing himself to be god. and then , are his ministers ( preaching up the righteousness of man , only , for eternal life ) transform'd into the likeness of the gospel - ministers of the righteousness of god ; cor. . - . they dress up satan's and their earthly , with all the titles belonging to christ's heavenly spirit ; and are receiv'd and own'd , beyond all dispute and question , as true ministers of the gospel . where satan , in and by his party , among men , sits on the judgment-bench ( rev. . . ) and gospel-saints forc'd to stand at the bar , all right gospel-words , for their defence , will be reckon'd matter of condemnation to them , without any need of other witnesses against them . christ himself was thus handled . he has spoken blasphemy , says the high-priest , what think ye ? guilty of death , say the iews , as his jury ; on which they did spit in his face , and smite him , saying , prophesy unto us , thou christ , who is he that smote thee , mat. . - . they not only condemn'd , but ridicul'd him , in their proceeding towards the murdering of him . this did they to him , who had that spirit in him , which created all angels and men. true saints give no ground for any to despair of salvation , who are not guilty of the unpardonable sin against the holy ghost , in a fix'd wilful , unchangeable enmity to the gospel-spirit of god. they also endeavour , by all condescensions , ways and means , to bring them into the knowledg and right owning of christ's gospel-truth , in which , alone , any can be sav'd . final refusers of their gospel-counsels , will persecute them , for their pains , as has been experienc'd in all times . and , we are now drawing near to , yea , are in the worst of times , since noah's flood , under the permitted exercise of satan's great rage , because he knows he has but a short time , to the finishing of his reign over mankind , rev. . . all manner of wickedness encreases and abounds , more and more , continually ; such wars , tumults and confusions , of all sorts , as now are , have not been the usual experience of former days . all tends to the running down the present generation , towards that midnight-darkness ; a state , in which , christ declares , that at his second coming , he shall find the world , at near the same pass , mankind were found in at the flood ; mat. . - . luke . . under all these discouragements , saints have an infallible fore-head-sight , what matters will come to , on all hands , at the winding up of all , in the final love or wrath of god. then , the unwarrantable charity of men , warranting salvation and peace with god , in a principle , where never to be found , will be sadly and remedilesly experienc'd by themselves and their blinded followers , to have been the leading their hearers into everlasting destruction , with themselves . then all persons and things , all words and doctrines , will be call'd by the right names . under satan's permitted reign , all things in religion and the worship of god , have been call'd by wrong names , all along this world , and will more and more confidently be so call'd , to the full ending thereof . in these last days , and near approach of the second coming of our lord , will there be more scoffing at any such thing , and a more universal disregard and denial of the spirit he will come in , than ever , pet. . , . chap. xx. the conclusion of this whole treatise , shewing the security of true saints , all along this troublesom confounded world ; wherein god never suffers the rulers of this dark world , devils or men , to do any thing to them , in their implacable malice , but what his infinite wisdom and power over-rules into a constant conducibleness to their greatest good. this , with many other things , are the matters of this concluding chapter . true saints have god , and christ himself , on their side , in a partnership with them , under all the blasphemous contradictions of men , to their words of god's wisdom , words which the holy ghost , his gospel-spirit in them , teaches . in blaspheming such words , they blaspheme christ himself and god most high. christ say'd to such as search'd the scriptures , in but their own understandings ( and thought they had eternal life , in such obedience as was performable by them , in the restor'd life of their own law-spirit of works ) ye will not come to me , the living word of god , for my gospel-life of grace and truth , in which only , any can be sav'd , or enter into my kingdom , iohn . , . from the same infallible mouth of god , we have a yet seemingly harder saying than this ; no man can come to me , except the father which hath sent me , by the attractive power of his electing love , draw , bring and give him to me , john . . and , i will give eternal life to as many as the father hath given me , ( john . . ) to all , whose names are written in me , the living word and book of life , ( revel . . . ) predestinated to be conform'd to me , in that heavenly , eternal creature-life , into which i was exalted , as the lamb slain , from the foundation of the world , out of the death of the first-creation , into the life , appointed to be given angels and men , by a second , rev. . . rom. . . the attaining eternal life , is not of him that willeth , nor of him that runneth , in the life , will and understanding of his own spirit , at best ; but of the will of god , who will shew to whom he please , such mercy , as is the free-grace-gift of quite another life , will and understanding , than was given angel or man , in their first-creation , rom. . . the election , or elect from among mankind , will obtain what they seek for , even eternal life ; the rest will be blinded by satan , and find eternal death , rom. . . these , with many the like sayings in the scripture , seem exceeding hard to man's wisdom , in which , if the attaining eternal life , or scaping eternal death , be not in the power of his own will ; and if the things of god , in his eternal gospel-life , be quite out of the reach of his own understanding , so as that it is impossible to be sav'd , in his own will and way , he is ready with his strong reasonings to charge god himself with unrighteousness , as requiring impossibilities , rom. . - . man , with all his strong reasons , when he produces his cause , and stands up in his own defence against god , will be found less or worse than nothing , isa. . , . all seeming hard sayings , in the scriptures of truth , about mens eternal concerns , ( the finding eternal life , depending singly and meerly , on the electing love of god ) exclude none from the hope of a share or portion therein , till guilty of the unpardonable sin against the holy ghost or gospel-spirit , and so , of unchangeable enmity to god. even gospel-saints know not who are elected of god , till it appear to them , by the self-evidencing fruits of christ's gospel-spirit , in them . on this account , paul knew his gospel-converts , amongst the thessalonians , to be the elect of god , thess. . , . those that are elected of god , and shall be true saints , are born , with all others of mankind , dead in trespasses and sins , ephes. . . col. . . could the self-confident righteous scribes and pharisees , think mary magdalen and zacheus , the elect of god , while in the same corrupt spirit of nature , with other publicans and common sinners , in filth of flesh ? could awaken'd gospel-saints think paul elected of god , when they saw him a fierce persecutor , and blasphemer of all gospel-truths ? none are absolutely excluded from a hopefulness of a share in god's electing love , and so of finding eternal life , till fix'd by their own sinful , unpardonable choice ( and god's righteous judgment upon them , in giving them up thereto ) in filth of flesh or spirit , corrupt or righteous nature , rendring them a literal or mystical sodom , in unchangeable enmity to god and his gospel-spirit of grace and truth . no scriptures , rightly interpreted and understood , give ground to any , for despairing or giving up all hopes of god's electing love , save to the two abovesaid sorts of sinners . a distrusting our own understandings , and wills , at best , as to the finding eternal life , or ever answering the whole mind , will , and counsel of god ; such a kind of despair , is a duty , of high concern ; and , a false confidence therein , is exceeding dangerous , as answering satan's whole counsel , to our eternal destruction . god forewarns us hereof , ier. . . prov. . - . none will finally take this warning , but the elect , and not they , till the dormant seed of gospel-life , unknown to themselves , be actually quicken'd and waken'd up in them . the words of god's wisdom and counsel about our eternal concerns , are universally contrary to the words of man's wisdom . christ told the self-confident law-righteous scribes and pharisees ( who reckon'd themselves and followers , such as were born of god , ( iohn . . ) and could not miss the salvation of heaven ) they were serpents , a generation of vipers , that could not escape the damnation of hell , mat. . . he calls them hypocrites , not as pretending , only , to , and not really experiencing the righteousness of man ; but , as accounting themselves , therein , the only true saints , in the kingdom-life and righteousness of god , when in unchangeable enmity thereto . all such interpreters of scripture , exploding , denying and blaspheming christ's gospel-life and truths , in which any can ever enter into his kingdom , are said to shut up the kingdom of heaven , disswading any that are looking after that life , in which , alone , possible to enter into it , as a most dangerous delusive fiction , ver . . except our life and righteousness be quite of another kind , than the law-life and righteousness of man , to wit , the gospel-life and righteousness of god , by a new or second-creation , we can in no wise , enter into the kingdom of heaven , matth. . . the highest rank of antichristian enemies to true saints , and their doctrine of grace , in the words of god's wisdom , are such righteous men , who set up for salvation , in the same law-principle of restor'd nature , as christ found the teaching and professing jews , in . under all blasphemous contradictions , and persecuting-work of such as set up in the restor'd earthly law-life and righteousness of man , in preference and opposition to the heavenly gospel-life and righteousness of god , saints have god on their side ; who can be against them , ( rom. . . ) so as to do them the least harm ? pet. . , . whatever devils or men , as god's permissive hand , can , in their implacable malice , do to them , is infallibly overrul'd by god's infinite wisdom and power , for their greatest good. they are secur'd from any hurt , by the great red dragon , or any of his innumerable serpentine seed of mankind , rev. . - . what was the issue of the first war , in heaven , between michael and his angels , in the heavenly life and glory of the new or second-creation , and the dragon and his angels , in the earthly life of the first , we find , v. , . they were utterly excluded out of heaven , from ever entring thereinto , as transform'd by themselves into the guise or appearance of true gospel-angels of light. and , by such deceitful work , does that old serpent , the devil and satan , deceive the whole world , ( v. . ) all , in but the worldly principle of life , and righteousness of man. by such deceitful transforming work of satan and his angels of darkness , into angels of light , and his ministers of but the righteousness of man , into the likeness of christ's true gospel-ministers of the righteousness of god , does he decry all gospel-truths , as the greatest heresies and blasphemies in the world. christ himself suffer'd himself , to be so dealt with , by them . when saints declare the gospel-life , and assert , that therein , only , any can ever enter into heaven , or scape the damnation of hell ; they do not deny that any in the corrupt or righteous life of their own nature or spirit , can ever come to experience christ's gospel-life , or enter into his kingdom ; but endeavour to be instrumental , under christ , for leading them thereinto , tim. . - . quest. does the gospel-doctrine of true salvation discourage or condemn the righteousness of man , in the honest moral heathen , walking in a sutableness to the rational light of nature , restor'd by christ , in all mankind , as a light which lighteth every man that comes into the world ? john . . does it discourage the righteous first-covenant iew , or christian , walking in his higher kind of good conscience , in the restor'd first-covenant law-life , as his principle , owning the imputed righteousness of christ , there , for the compleating him , in a first-covenant-communion with , and worshipping of god ? consequently , does it judg and condemn the moral heathen , or legally righteous first-covenant iew or christian , for teaching and exhorting others , to walk in such obedience to god , as is performable in the said light of nature , or life of the law ? answ. nothing of all this , is justly imputable to the right teaching of the gospel . moral and legal righteousness of man is good for himself and his fellow-creatures in this world , ( iob . . ) and better in god's sight , than gross wickedness , injustice , vile affections and brutish lusts : but , as to entring into the kingdom of god , in the world to come , not at all , available , gal. . . god himself testified of iob to the devil , that there was none like him in the earth , a perfect , upright man , fearing god and eschewing evil , job . . the devil ( knowing iob , in all this , to be rewarded of god , as a debtor to him , ( rom. . . ) for such righteousness , in a plenty of this world 's temporary good things ) replied , v. , . hast thou not bless'd the work of his hands , and encreas'd his substance in the land ? take all this away again , and see , if he curse thee not to thy face , v. . god puts it into satan's power , to be instrumental , herein , for the trial of iob's patience , and carrying on the work of his cross upon him , in a conducibleness to his greatest good. his ten children are kill'd by a great wind , blowing down the house , where they were feasting ; all his goods were taken away by wicked men , under the influence of the devil . thus far , iob did bear his trial , without sinning , or charging god , foolishly ; blessing the lord , that gave him , and then took all the said gifts away , again , from him . then satan desires the liberty of smiting his body , and god grants him a limited power , as to that . then satan moves his wife , to counsel him , to do what himself , had said to god , ( iob . . ) curse god and die , chap. . . job rebukes her , saying , shall we receive good from god , and not evil ? in all this did not iob sin with his lips , job . - . but , when he felt the cross or death-work of the spirit of god , on his very spirit , as to the life , wisdom , and righteousness of man , and satan's permitted working upon him , in this hour and power of darkness , he was sorely put to his utmost trial , and utter'd many hard words against god's strange and wonderful dealings with him , reflecting upon his faithful walking , ( iob . . ) so as not , in the least , to deserve any such dealing of god with him , iob . & . - . & . . he desires that the almighty would answer him . here 's the case and demeanour of the mirror of patience , next the lord himself , under all sufferings , in our nature . elihu charges him with multiplying his words against god , job . . the lord himself charges him with darkning counsel , by words without knowledg , chap. . , . he saw not , as yet , or understood the unspeakable advantage of all this strange dealing of god , with him . so , contended with the almighty , and therein , reprov'd god himself , chap. . , . he reflected upon his former condition and flourish in all worldly prosperity , and such an eminency in wisdom and righteousness , that when he open'd his mouth in counsel , princes refrain'd talking , and nobles held their peace ; now , children of fools abhor'd him , made him their song and by-word , not sparing to spit in his face , iob . , . & . - . he comes , at length , to abhor himself , in such a change of life and mind , for the better , as to rejoice in seeing all the fading glory , wisdom and righteousness of his own spirit , turn'd into dust and ashes , as the way of god , for experiencing his heavenly creature-life , above all deaths , and his eternal good things , therein , the righteousness and wisdom of god , and his living and working all his works , in god's spirit of grace and truth . but , in the hundred and forty years of his life , after all this , we hear not a word of such high esteem with men , as when eminent in the wisdom , and righteousness of man. were the restor'd life and righteousness of man , all that god requires of him , for entring into his kingdom , godliness would be no mystery . the light of nature , in all men , convinces , judges and condemns all gross sins , vile affections and brutish lusts in all others , and themselves also , who are guilty thereof . and , then , also , satan would have no mystery of iniquity , to make use of , in his destructive practisings upon mankind . but , for this , he has , not only all the wisdom , righteousness and glory of the first-creation , in himself and men , to deceive them , by ; but a permitted power , also , to transform all that , in himself and men , into the appearance and likeness of christ's gospel-life , and righteousness of god , and by his ministers amongst men , to dress it up with all scripture language and titles of the very gospel-truths of god ; regeneration , new-creature , and the like . so does satan , as the supream mystical whore of babylon , with his whole babylonish party of evil angels and men , ( furnish'd with all glory of the first-creation , and counterfeit appearances also of the second ) carry on his work , in the womanish spirit of nature , against god's manly spirit of grace , as deck'd and adorn'd with all worldly glory , pomp and beauty , and having a gilded ( not golden ) cup , full of abominations , by which , to deceive , if possible , the very elect , and , infallibly , all others , into everlasting destruction . even iohn , the peculiarly beloved disciple , an eminent apostolical saint , marvel'd to see the pomp and glory of satan and his whole party , herein , and in all that , call'd , mystery , babylon the great , mother of harlots , and abominations of the earth ; all , amounting to a rebellious fixing in the earthly life of the creature , in unchangeable enmity to god , and the heavenly creature-life of the creator , offer'd by a new-creation . the righteousness and wisdom of man are the best sort of things , in nature's first-creation ; spiritual enlightning gifts are the best gifts , towards a new-creation , receivable by the natural understanding ; and yet , man , in all these advantages , short of the very gospel-life of god , or a living spiritual faith therein , is nothing , has nothing that will give him entrance into the kingdom of god , cor. . . & . , . the best things in nature , are corruptible , and if corrupted , become the worst of all things . the highest light , wisdom and righteousness , therein , establisht , in preference to the marvelous light , wisdom and righteousness of god , offer'd by a new-creation , is the greatest darkness , wickedness and folly , of all , mat. . . mystical babylon and sodom is worse than literal , mat. . , . the prevailing power and danger of self-love , did most signally appear in the first sin of evil angels . under the clearest knowledg of the will and command of god , that was possible to be given to their supream natural intuitive understandings , for the right use of their natural beings and life , given them in their first-creation , in order to the second , they turn'd away from god's offer of the latter , in love to themselves , in the former . this did they , in a known rebellion against god , and a known contrariety to their own unspeakable concern , for finding eternal life or scaping eternal death . they preferr'd the life of the creature in themselves , to the life of the creator , in himself , in an unchast , adulterous , murdering mind of unchangeable enmity to their creator , as offer'd to become their lord , bridegroom and husband , in the life of that all-powerful spirit , that gave them their own beings and life , by a first-creation . they added to this first unpardonable sin , the drawing all mankind , in adam , to make the same evil choice , for themselves . and , all along this world , when any are restor'd into the life of the first-creation , and brought under high spiritual enlightning gifts , convincing discoveries and offers of the heavenly creature-life of god by a second , evil angels do attempt , and prevail with many , under such advantages , to fetch them back again , from christ's offer'd eternal gospel-life of the creator , in his holy spirit , and set up for themselves in their own holy flesh , or earthly life and righteousness of man. gal. . , . & . , . balaam and saul , with many others , are signal instances of such apostacy from christ , under the prevailing influence of evil angels . the spirit of the lord came upon saul , so that he was among the prophets of god , under the enlightning gifts thereof , by which god turn'd him into another man , gave him another heart , to see , know , and seek after him . but , he turn'd from god , and the spirit of god departed from him ; and when his life was in danger , he ask'd counsel of the devil , in a known witch , what would become of him , sam. . , , . & . . & . . balaam , taken by the lord , for a time , out of the hands of the devil , was forc'd , contrary to his own and the devil 's , and balak's mind , to bless , instead of cursing israel . he declares , that he heard the words of god , and knew the most high , saw the visions of the almighty , numb . . . he pray'd , that he might die the death of the righteous , and that his last end might be like his , numb . . . he tells balak , if he would give him his house full of silver and gold , he will speak what the lord says , chap. . . after all this , the holy ghost in peter , charges him , with loving the wages of vnrighteousness , pet. . . when he found himself disabled to curse israel , he counsell'd the midianitish women , to go amongst them , to allure them to whoredom , and so , to cause the lord to appear against them , numb . . . and , listing himself in the midianites army , was slain , with the five kings of midian , by the israelites sword , v. . none , in the restor'd life of man , and under the enlightning discoveries and offers of the gospel-life of god , are out of satan's reach , till born of god. then have they a life in them , which the evil one cannot touch , john . . all restor'd life and righteousness of man , renders men but natural branches in christ , servants in the house of god , liable to be turn'd out again , and cast into unquenchable fire , john . - . & . . in all restor'd law-life , and freedom of their own wills , men are under the law , and under the curse , ( gal. . . ) in danger of the final condemning power thereof , while destitute of that gospel-life , that 's the only continuing principle of infallible everlasting well-pleasing obedience to god. this brings with it , into man , the glorious liberty of the sons of god , wherewith christ makes men free indeed ; in a free will to good only , under an impossibility of ever doing evil , therein . the will of man , in new-creation-life , is in unchageable harmony with the very divine will. in this , he never sins . but , in his own will , till fully crucified , the saint continually sins , opposing and fighting against his spiritual will , that never sins , iohn . . & . . rom. . , . gal. . . in the first-creation , at best , man was but a mystical tree of good and evil , but changeably good , and liable , by his own choice , to become unchangeably , unpardonably , and unrepentably evil . in the second , he becomes a particular tree of life , under and with christ , amongst the innumerable multitude of blessed angels and saints , unchangeably good , and under an impossibility of ever becoming unchangeably evil . the uncontroll'd soveraignty of our own will , at best , and the highest light of our own understanding , fix'd in , is the greatest darkness and bondage . the unchangeable subjection and captivity of our will to the will of god , is the glorious liberty of the sons of god , cor. . . man , in all the light , life , wisdom and righteousness of the first-creation , ( restor'd by christ , as the common-salvation-benefit of his death in the fountain-purity thereof ) is still within the compass of satan's universal monarchy or kingdom of this world , in opposition to the marvellous light and glorious liberty of the sons of god , in christ's reigning gospel-spirit of the world to come . the old serpent was too hard for humane nature , and so , for all mankind , in adam , at best , in the primitive purity , and personal perfection of all first-creation-life and things . we must quit all kindred with the first adam ; yea , with christ himself , as a husband and head to us , in but the restor'd fleshly life and righteousness of man , to be married to him as our spiritual lord , and bridegroom , in that quickning spirit of the second adam , his gospel-spirit of true holiness , cor. . . & cor. . - . ephes. . . christ crucified the living soul of our nature , in himself , by which , he purchas'd the restoring of that , in mankind ; and , therein , also , became an unerrable pattern to them , for the right use thereof , in passive obedience to the will of god , in order to the attaining that heavenly , eternal , incorruptible creature-life , he ascended into , which is the only principle of everlasting well-pleasing active obedience to god , and blessedness to man. man , in his first-creation , at best , before his fall , had but a fallible understanding and a corruptible will. and , what was fallible , satan could and did deceive : what was corruptible , he could and did corrupt : all mankind are sad experimental witnesses of both . and , the same things can he do to any , in but the restor'd life and righteousness of man , of the first-creation sort , ever since . if we consider the small part of mankind this day , under the name , christian , and even amongst them , so call'd , somewhat rare to find such as walk in obedience to the common light of nature , as honest moral heathens , and much less yet , as first-covenant believers in christ , and much less yet , as having a living spiritual faith in his second-covenant gospel-life ; all this put together , and consider'd , evidence the near approach of christ's second coming , of which himself has said , that when he comes , shall he find faith on the earth , ( luke . . ) a faith in that gospel-life , he will come in ? both wise virgins , in new-covenant gospel-principles ; and foolish ones , in but first-covenant law-principles , cleans'd from filth of flesh , only , will be found all slumbring and sleeping , matth. . - . yet , will he own the wise , but to the foolish , he will say , i know you not ; so , matth. . - . in the dark midnight-season to both , will he come , to the amazing surprize of the foolish , and unspeakable joy of the wise. all are requir'd to watch ( the time of his coming , being unknown to both and all ) mat. . - . 't will be a like amazing surprize to the far greater number of mankind , as the flood to the old world ; or fire from heaven , on sodom , luke . - . the day or time of his coming , is kept secret , from the knowledg of spiritual saints , and the very angels of heaven , matth. . . ( yea , and from the son himself , mark . . ) saints are requir'd , therefore , to watch continually , not knowing the time of his coming , v. . a thousand years with the lord is as one day ; and one day as a thousand years , pet. . . 't was said , sixteen hundred years ago , this is the last time , ( john . . ) and , yet a little while , and he that shall come , will come , and will not tarry beyond the appointed time , for his second coming , heb. . . hab. . . a day , an hour , a little time , in god's account , may be a long time , in man's . when the disciples ask'd christ ( after his resurrection , and ready to ascend into the glory , he will come again , in ) wilt thou at this time , restore again the kingdom to israel ? his answer was , it is not for you ( or any ) to know the times or seasons , which the father has put in his own power , act. . , . satan can be willing , man should be presumptuously fore-telling , with great confidence , what is utterly unpossible for him , to know ; that , while busy about an impossibility , he may be so ignorant and regardless of the gospel-spirit and glory , he will come in , as may render his second coming , most amazingly frightful to him , amongst and with millions of others , who will be found in unchangeable enmity to that spirit , he will come , in . yet , after all this , and god's withholding the knowledg of the time thereof , 't is man's duty to observe the fore-running signs of christ's approach , mat. . . and , such signs are now remarkable , beyond all former days ; the harvest seems very near ripe for the sickle of god's vengeance , the press full , the fat 's overflowing , the wickedness of mankind , exceeding great , ioel . . this is a great sign , that the day of the lord is near , v. . but , preparatory to the lord 's personal appearance , will he send his gospel - angels , to gather his elect together out of all mankind , that day , on earth , ( mat. . . ) and they will call up his gospel-witnesses , from amongst men , into an association with them , in the said work , rev. . . that gospel-dispensation will be accompanied with a more abundant wonder-working and gospel-converting power , than was experienc'd in the primitive apostolical gospel-day . this preparatory dispensation , by gospel-angels and saints , may seem to be , as to the duration thereof , forty five years , dan. . , . this dispensation , will be but the sign of the son of man in heaven , ( mat. . . ) not his very personal appearing . in this preparatory dispensation , will evil angels , as false christs , with their false apostles , amongst men , in their transform'd appearances of christ and his true ones , be permitted to make their utmost opposition to true gospel-angels and saints . satan , with his evil angels , will not be excluded from such delusive practices , by his false apostles , till christ comes forth in his own person . then , they 'l be imprison'd in the bottomless pit , and disabled to deceive mankind any more , till christ's thousand years reign be fulfilled , revel . . , . after christ's thousand years reign , satan will be loos'd out of his prison , and permitted with his gog and magog , his innumerable multitude of evil angels and men ( transform'd into the guise of good angels and saints ) to compass the camp of saints , god's new - ierusalem-city , in the very glory of the resurrection , as their last and most transcendent presumption , on which , immediately to be destroy'd , for ever , revel . . - . saints will be immediately taken up into their eternal heaven ; and all enemies will be thrust down into their eternal hell. then , to all eternity , in heaven , will saints and angels acknowledg and ascribe their eternal blessedness , above all conception and wonder , to god's infinite free-grace-mercy and electing love , as the single and only supream distinguishing cause thereof , from those that perish , forever , under his everlasting curse and unquenchable wrath. the oft saying the same things , and quoting the same scriptures , on several occasions , is no other than is found in the very scriptures , where the same things are oft said by the various pen-men thereof ; and , by the same , also . finis . books , publish'd by the author . first part of evangelical essays — book of nature — on the whole book of iob , the two epistles to timothy , and sixteenth chapter of numbers — reign of christ — on the whole book of ecclesiastes — gospel-catechism — the two last , and this are sold by william marshal at the bible in newgate-street , and iohn marshal at the bible in grace-church-street . this is also sold by andr. bell at the cross-keys in the poultrey . the christian in compleat armour. or, a treatise of the saints war against the devil, wherein a discovery is made of that grand enemy of god and his people, in his policies, power, seat of his empire, wickednesse, and chiefe designe he hath against the saints. a magazin open'd: from whence the christian is furnished with spiritual armes for the battel, help't on with his armour, and taught the use of his weapon, together with the happy issue of the whole warre. the first part. / by william gurnall, minister of the gospel in lavenham. imprimatur, edmund calamy. gurnall, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the christian in compleat armour. or, a treatise of the saints war against the devil, wherein a discovery is made of that grand enemy of god and his people, in his policies, power, seat of his empire, wickednesse, and chiefe designe he hath against the saints. a magazin open'd: from whence the christian is furnished with spiritual armes for the battel, help't on with his armour, and taught the use of his weapon, together with the happy issue of the whole warre. the first part. / by william gurnall, minister of the gospel in lavenham. imprimatur, edmund calamy. gurnall, william, - . [ ], [i.e. ], [ ] p. printed for ralph smith, at the bible in cornhill, near the royall exchange., london, : . numerous errors in pagination. p. misnumbered . annotation on thomason copy: "jan: "; the final in the imprint date crossed out. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -- early works to . devil -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the christian in compleat armour , or , a treatise of the saints war against the devil , wherein a discovery is made of that grand enemy of god and his people , in his policies , power , seat of his empire , wickednesse , and chief design he hath against the saints . a magazin open'd : from whence the christian is furnished with spiritual armes for the battel , help't on with his armour , and taught the use of his weapon , together with the happy issue of the whole warre . the first part. by william gurnall , minister of the gospel at lavenham ▪ imprimatur , edmund calamy . london , printed for ralph smith , at the bible in cornhill , near the royall exchange . . gurnalls christian - armovr , i. p. to my dearly beloved friends and neighbours , the inhabitants of lavenham . my dear friends , solomon saith , the desire of a man is his kindenesse , and a poor man is better then a liar , prov. . . if you be of his minde , i dare promise these notes , ( which i here devote to your service ) a kinde acceptance at your hands . you will finde me to be the poor man , by the mite i present you with ; but the hearty desire of your eternal happinesse from which it comes , will ( i hope ) clear me from being the liar . i never could be so serviceable to you , as many ministers are to their people , having been with you in much weaknesse , and still it is the good pleasure of god , i should be staked down to a short tedder of strength and other abilities ; i have reason therefore , ( that i may , though not recompence that want , yet expresse my deep sense thereof ) to croud the more love into the little i can do for you . and truly my heart is enlarged to you , and to god for you . if any thing makes me loath to be gone into another world , ( which my dropping house bids me above many prepare for ) it is not the least , to think i shall leave no more of you walking in the way to eternal life , and you who are on your way thither , in no closer gospel-order for your mutual help and comfort in your journey : yea , while i am among you , little do you think how much of your poor ministers life lies at your mercy . if i should measure my life by the joy of it , ( as indeed who doth not ? ) then in some uprightnesse i can say with paul , i live as i see any of you stand fast in the lord , and die as i see others stand fast in their sins , not to be moved with all the entreaties of the gospel which have wooed you . and why ( my dear friends ) should not the life of your soules be much more precious in your own sight then mine ? but i forbear , i would not willingly be thought , as some husbands are , to be kinder to you abroad before strangers , then i am at home . what i present you with in this treatise , is a dish from your own table , and so ( i hope ) will go down the better . you cannot despise it ( though the fare be mean ) except you will blame your selves who chose the cook. i cannot be earnest with others , to bestow so much time as to read over these plain sermons , lest it should be to their losse ; it were but to call them from gathering sheaves in the more fruitful labours of others , to glean a few eares , and those but thin also in mine ; yet with you , my people , i may be a little bold . physicians say , the mothers milk though not so weighty as anothers , if no noxious humour be tasted in it , because natural , is more proper for the childe then a strangers . and , i think , it would not be an errour , if i should say it held in the milk which the minister gives to his flock . a people conscienciously lying at the breasts of their own minister , ( if the milk he gives be wholesome ) may expect the blessing of god for their nourishment , though it has not so much lusciousnesse to please the curious taster as some others . well , whatever these sermons were , some of those few spirits which you found in hearing , will be missing in the reading of them . it is as easie to paint fire with the heat , as with pen and ink to commit that to paper , which occurres in preaching . there is as much difference between a sermon in the pulpit , and printed in a book , as between milk in the warme breast , and in a sucking bottle , yet what it loseth in the lively taste , is recompenced by the convenience of it . the book may be at hand when the preacher cannot ; and truly , that 's the chief end of printing , that as the bottle and spoon is used when the mother is sick or out of the way ; so the book , to quiet the christian and stay his stomack in the absence of the ordinance . he that readeth sermons and good bookes at home to save his paines of going to hear , is a thief to his soul in a religious habit : he consults for his ease , but not for his profit ; he eats cold meat when he may have hot : he hazards the losing the benefit of both by contemning of one . if the spouse could have had her beloved at home , she needed not to have coursed the streets and waited on the publick . o what need we offer sacriledge for sacrifice , rob god of one duty to pay him another ? he hath laid our work in better order , one wheele would not interfere with another , if we did more regularly . a chief part of davids arithmetick of numbring our dayes , lies in that which we call division , as to cast the account of this our short life so , as to divide the little whole summe thereof into the several portions of time due for the performing of every duty in . an instrument is not in tune , except it have all the strings , and those will not make good musick , if the musician hath not wisdome to cause every string to speak in its due time ; the christian is not in tune , except he takes in all the duties of his place and calling , neither will the performance of them be harmonious in gods eare , if every one be not done in its proper season . o my friends , labour not only to do the duty of your place , but that duty in its own place also . heare when you should hear . know your rime for closet , and time for shop : and when your retiring houre comes , a few minutes now and then spent in taking a repetition of what formerly you heard , shall not ( i hope ) another day be reckoned with your lost time . the subject of the treatise is solemn , a war between the saint and satan , and that so bloody a one , that the cruellest which ever was fought by men , will be found but sport and childes play to this . alas , what is the killing of bodies to destroying of soules ? 't is a sad meditation indeed , to think how many thousands have been sent to the grave in a few late yeares among us by the sword of man ; but far more astonishing , to consider how many of those may be sent to hell by the sword of gods wrath . 't is a spiritual war you shall reade of , and that not a history of what was fought many ages past and is now over ; but of what now is doing , the tragedy is at present acting , and that not at the furthest end of the world , but what concernes thee and every one that reades it . the stage whereon this war is fought , is every mans own soul . here is no neuter in this war , the whole world is engaged in the quarrel , either for god against satan , or for satan against god. it was a great question some yeares past , who are you for ? the not giving a good account to which hath cost many a life . o my dear friends , think solemnly what answer you meane to give to god and conscience , when they in a dying houre shall ask every one of you , who art thou for ? 't is an incomparable mercy , that you are yet where you may choose your side : it will not be ever so , may be not a day to an end . if once in another world , you must then stand to your colours , yet you may run from the devils quarters , and be taken into christs pay . the drum beats in the gospel for voluntiers . o , the lord make you willing in the day of his power . i know you all would be on the surest side . o what can you be sure of , while under the devils ensigne , but damnation ? the curse of god cleavs to him and all that takes part with him o let not the little plunder & spoil of sinful pleasures and pelf , bewitch you still to follow his camp. what is that souldier better for his booty he gets in a fight , who before he can get off with it , is himself slain upon the place ? ( so many have been served in these wars , if reports be true . ) 't is that thou must certainly look for . the piece is charg'd , and aime taken at thy breast , which will be thy eternal death if thou persistest . gods threatenings will go off at last and then where art thou ? where , but in hell , where thy wedge of gold and babylonish garment , thy wages of unrighteousnesse will do thee little stead ? o neighbours , i am loath to leave you in the way where gods bullets flie ; but i must have a word for you , my christian friends , who have espoused christs quarrel , and are in the field against satan . my heart is towards you , who have thus willingly offered your selves among the lords people to his help against the mighty . he can destroy him without you , but he takes your love as kindly as if he could not . god hath sent me ( as jesse did david ) with this little present to you and the rest of my brethren that are in his camp. may it be but to the strengthening of your hearts and hands in fighting the lords battels , and i shall blesse god that put it into my heart thus to visit you . o hold on , dear friends , in your christian warfare , let none take the crown from you . whet your courage at the throne of grace , from whence all your recruits of soule-strength come . send faith oft up the hill of the promise , to see and bring you the certain newes of christs coming to you , yea , for you , and assured victory with him . reade the exploits , which christs worthies by faith have done , and in their conquests reade your own , for in them he spake with us , as the prophet of jacob. be thankful for every victory you get , and let not the houling wildernesse , yet before you , put the song of your praises for temptations past out of tune , yet rejoyce with trembling , as those who are still in your enemies countrey , and must keep by the sword what you get by the sword : be sure you stand in close order amongst your selves ; these times give us too many sad examples of such , who first fell from communion with their brethren , and then into the devourers hand ; straglers are soon snap't ; you will finde you are safest in a body . take heed of a private spirit ; let not only your particular safety , but of the whole army of saints be in your eye and care , especially that company in which you march , ( congregation i mean ; ) that souldier which can see an enemy in fight with his brethren , and not help them , he makes ●t but the more easie for the enemy to slay himself at last ; say not therefore , am i my brothers keeper ? god would not keep him that cared not to keep his brother . watch over one another , not to play the criticks on your brothers failings , and triumph when he halts , but to help him up if he falls , or if possible , to keep him from falling by a timely rescue , as abishai came to davids succour . keep your rank and file . we see what advantage satan hath got in these loose times , since we have learnt to fight him out of order , and the private souldier , ( christian i mean ) hath taken the officers work out of his hands . harden your selves against the scandals , which the cowardize and treachery of false brethren hath given you . he is the right souldier that is not discouraged by those that run from , or that are slain in the battel ; but still presseth on to victory , though he goes to it over the backs of others that are killed upon the place . in a word , disintangle your hearts what you can from the love of , and distracting cares for this present world . no man that warreth intangleth himself with the affaires of this life , that he may please him who hath chosen him to be a souldier , tim. . . if it behoves any to have their will ready made , and their worldly interests set at some stay , then surely the souldier : if any souldier , then the christian . get but once your hearts mortified to the world , and care rolled upon god , for name , estate , and relations here , and then you are fit to march whereever christ will lead you . the want of this hath made many run home to save their own private stake there , when they should have been in the field for christ . and now , my christian friends , march on , not in the confidence of your armour , but in the power of his might , who hath promised shortly to subdue satan under your feet . i have done , only i must crave pardon of you , for rending this part of the treatise from the other , which neither my little strength or leisure would suffer me to grasp at once . but this having first put forth its hand in preaching , can make no great breach upon that , though it get the start a little in printing . let me therefore , dear friends , ( if god shall make this imperfect birth any way serviceable to your faith , ) humbly desire , that you would as continue to strive at the throne of grace for a blessing on my poor ministery among you , so also lift up a prayer , that strength may be given , to bring forth what of this yet is undeliver'd . i do not send you thither where i intend not to meet you , but shall desire grace to be found faithful in striving with you , and for you , that amongst those who finde any spiritual advantage from my weak labours , you to whom they are chiefly devoted may not receive the least . lavenham , jan. , . so prayeth your affectionate , though unworthy minister , william gurnall . the contents of the chapters . verse . be strong in the lord , &c. chap. . of christian courage and resolution , wherfore necessary , and how obtained . page chap. . of the saints strength , where it lies , and wherefore laid up in god. p. . chap. . of acting our faith on the almighty power of god. p. chap. . of acting our faith on the almighty power of god , as engaged for our help . p. chap. . an answer to a grand objection that some disconsolate souls may raise against the former discourse . p. verse . take to you the whole armour of god. chap. . sheweth that the christless and graceless soul is a soule without armour , and therein his misery . p. chap. . the armour we use against satan , must be divine in the institution , such only as god appoints . p. chap. . this armour must not only be divine by institution , but constitution also . p. chap. . of the entirenesse of our furniture , it must be the whole armour of god. p. chap. . of the use of our spiritual armour , or the exercise of grace . p. that ye may be able to stand against the wiles of the devil . chap. . of satans subtilty , to chuse the most advantagious seasons for tempting . p. chap. . of satans subtilty in managing his temptations , where several stratagems used by him to deceive the christian , are laid down . p. chap. . of satans subtilty in making choice instruments fit for his turne , to carry on his tempting designe . p. chap. . this point of satans subtilty as a tempter to sin , is briefly applied . p. chap. . of the subtilty of satan , as a troubler and an accuser for sin , where many of his wiles and policies to disquiet the saints spirits are discovered . p. . chap . a brief application of satans subtilty , as a troubler and accuser for sinne . p. chap. . directions to fortifie the christian against the assaults and wiles of satan as a troubler . p. chap. . of the saints victory over their subtil enemy , and whence it is that creatures so overmatch's should be able to stand against satans wiles . p. chap. . an account is given how the all wise god doth out-wit the devil in his tempting saints to sin , wherein are laid down the ends satan propounds , and how he is prevented in them all , with the gracious issue that god puts to these his temptations . p. chap. . the application of the point in two branches . p verse . for we wrestle not against flesh and blood , &c. chap. . shewing the christians life here to be a continual wrestling with sin and satan , and how few are true wrestlers , as also how they should manage their combate . chap. . what is meant by flesh and blood , and how the christian doth not , and how he doth wrestle against the same . chap. . satans principality , how he came to be such a prince , and how we may know whether we be under him as our prince or not . . chap. . the great power satan hath , not only over the elementary and sensitive part of the world , but intellectval also , the soules of men . chap. . of the time when , the place where , and the subjects whom satan rules . chap. . of the spirituality of the devils nature , and their extreme wickednesse chap. . of satans plot to defile the christians spirit with heart-sins . chap. . how satan labours to corrupt the christians minde with errour . chap. . of pride of gifts , and how satan tempts the christian thereto . chap. . of pride of grace . chap. . of pride of priviledges . chap. . what the prize is , which believers wrestle against these principalities , powers and spiritual wickednesses for . chap. . an exhortation to the pursuit of heaven and heavenly things . verse . wherefore take to you the whole armour of god , &c. chap. . the reason why the apostle renews the same exhortation , as also what truthes ministers are often to preach to their people . chap. . the best of saints subject to decline in grace , and why we are to endeavour a recovery of decays in grace . chap. . a cautionary direction from what we may not , as also from what we may judge our graces to be in a declination . chap. . a word of counsel for the recovery of declining grace . chap. . what is meant by the evil day . chap. . the day of affliction is evil , and in what respects , as also unavoidable , and why to be prepared for . errata . reader , though all the mistakes in printing be not here presented to thee , yet these thou wilt finde to be the most unhappy in perverting the sense , therefore thou art desired for thy better progresse to correct them . page . line . the lightsome , blot out the , p. . l. . blot out are p. . l. . for barely r. basely . p. . l. . for information , r. reformation . p. . l . for encourage r. discourage . p. . l. . for rock r. rot . p. . l. . for best r. worst . ib. l. . r , called not them , &c. p. . l. . blot out it is p. . l. . for we r. were . p. . l. . for prisoner r. prison . p. . l. . for judiciously r. judicially . p. . l. . r. florescentem . p. . l. . r. burrow . p. . l. . for company r. camp . p , , l. . for double . threefold . p. , l , last , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p , , l , , r , miles , p , l , , for imported r , interpreted , p , , l , , for by r , his . p. . l. . for the last wedge r. the greatest wedge . p. . l. . for a shell r. ashes . mistakes in the pointing . page . line . after then blot out , and after thus write : p. . l. . after worth make a full stop . p. . l. . after of write . ibid. after god blot out . a treatise of the whole armour of god. the introduction . ephesians . . finally , my brethren , be strong in the lord , and in the power of his might . paul was now in bonds , yet not so close kept as to be denied pen and paper : god ( it seemes ) gave him some favour in the sight of his enemies : paul was nero's prisoner ; nero was much more gods. and while god had work for paul , he found him friends both in court and prison . let persecutors send the saints to prison , god can provide a keeper for their turn . but how doth this great apostle spend his time in prison ? not in publishing invectives against those , ( though the worst of men ) who had laid him in ; a piece of zeal which the holy sufferers of those times were little acquainted with : nor in politick counsels how he might winde himself out of his trouble , by sordid flattery of , or sinful compliance with the great ones of the times . some would have used any pick-lock to have opened a passage to their liberty , and not scrupled , ( so escape they might ) whether they got out at the door or window : but this holy man was not so fond of liberty or life , as to purchase them with the least hazard to the gospel . he knew too much of another world , to bid so high for the enjoying of this , and therefore he is at a point what his enemies can do with him , well knowing he could go to heaven whether they would or no ; no , the great care which lay upon him was for the churches of christ : as a faithful steward he labours to set this house of god in order before his departure . we reade of no dispatches sent to court to procure his liberty , but many to the churches to help them to stand fast in the liberty wherewith christ had made them free . there is no such way to be even with the devil and his instruments for all their spite against us , as by doing what good we can , wherever we become . the devil had as good have let paul alone ; for he no sooner comes into prison , but he falls a preaching , at which the gates of satans prison flie open , and poor sinners come forth . happy for onesimus that paul was sent to jaile ; god had an errand for paul to do to him and others , which the devil never dream't of . nay , he doth not only preach in prison , but that he may do the devil all the mischief he can , he sends his epistles to the churches ; that tasting his spirit in his afflictions , and reading his faith , now ready to be offered up , they might much more be confirmed , amongst which ephesus was not least in his thoughts , as you may perceive by his abode with them two yeares together , acts . . as also by his sending for the elders of this church as far as miletus , in his last journey to jerusalem , acts . . to take his farewel of them , as never to see their face in this world more . and surely the sad impression which that heart-breaking departure left upon the spirits of these elders , yea , the whole church , ( by them acquainted with this mournful newes , ) might stir up paul , now in prison , to write unto this church , that having so much of his spirit , yea , of the spirit of the gospel left in their hands to converse with , they might more patiently take the newes of his death . in the former part of this epistle , he soares high in the mysteries of faith . in the latter , according to his usual method , he descends to application ; where we finde him contracting all those truths , as beams together in a powerful exhortation , the more to enkindle their hearts , and powerfully perswade them to walk worthy of their vocation , chap. . . which then is done , when the christians life is transparent , that the grace of the gospel shines forth in the power of holinesse on every side , and from all his relations , as a candle in a crystal glasse , not in a dark lanthorn , lightsome one way , and dark another : and therefore he runs over the several relations of husband , wife , parents , children , master and servants , and presseth the same in all these . now having set every one in his proper place , about his particular duty : as a wise general after he hath ranged his army , and drawn them forth into rank and file : he makes this following speech at the head of this ephesian camp , all in martial phrase , as best suiting the christians calling , which is a continued warfare with the world , and the prince of the world . the speech it self contains two parts ; first , a short , but sweet and powerful encouragement , ver . . secondly , the other part is spent in several directions , for their managing this war the more succesfully , with some motives here and there sprinkled among them . to begin with the first . . the word of encouragement to battel . with this he begins his speech ; finally , my brethren , be strong in the lord : the best way indeed to prepare them for the following directions . a soul deeply possest with fear , and disspirited with strong impressions of danger , is in no posture for counsel . as we see in an army when put to the run with some sudden alarm , and apprehensions of danger ; 't is hard rallying them into order while the scare and feare is over ; therefore the apostle first raiseth up their spirits , be strong in the lord : as if he should say , perhaps some drooping soules finde their hearts faile them , while they see their enemies so strong , and they so weak ; so numerous , and they so few ; so well appointed , and they so naked and unarmed ; so skilful and expert at armes , but they green and raw souldiers ; let not these or any other thoughts dismay you , but with undaunted courage march on , and be strong in the lord ; on whose performance lies the stresse of the battel , and not on your skill or strength : it is not the least of a ministers care , and skill in dividing the word , so to presse the christians duty , as not to oppresse his spirit with the weight of it , by laying it on the creatures own shoulders , and not on the lords strength , as here our apostle teacheth us . in this verse ; first , here is a familiar compellation ; my brethren . secondly , here is the exhortation ; be strong . thirdly , here is a cautionary direction annexed to the exhortation ; in the lord. fourthly , here is an encouraging amplification of the direction ; and in the power of his might , or in his mighty power . chap. i. of christian courage and resolution , wherefore necessary , and how obtained . we shall wave the compellation , and begin with the exhortation : be strong , that is , be of good courage , so commonly used in scripture-phrase ; chron. . . be strong and couragious . so , isa . . . say to them that are of a fearful heart , be strong : or , unite all the powers of your souls , and muster up your whole force , you will have use of all you can make or get . from whence the point is this . the christian of all men needs courage and resolution . indeed there is nothing he doth as a christian , or can do , but is an act of valour : a cowardly spirit is beneath the lowest duty of a christian : josh . . . be thou strong and very couragious , that thou mayest : what ? stand in battel against those warlike nations ? no , but that thou mayest observe to do according to all the law , which moses my servant commanded thee . it requires more prowesse and greatnesse of spirit to obey god faithfully , then to command an army of men , to be a christian then to be a captain . what seems lesse , then for a christian to pray ? yet this cannot be performed aright , without a princely spirit ; as jacob is said to behave himself like a prince , when he did but pray : for which he came out of the field gods bannarite . indeed if you call that prayer , which a carnal person performes , nothing more poor and dastard-like . such a one is as great a stranger to this enterprise , as the craven souldier is to the exploits of a valiant chieftain . the christian in prayer comes up close to god , with an humble boldnesse of faith , and takes hold of him , wrestles with him , yea , will not let him go without a blessing , and all this in the face of his own sins , and divine justice , which let flie upon him from the fiery mouth of the law ; while the others boldness in prayer is but the childe , either of ignorance in his minde , or hardnesse in his heart ; whereby not feeling his sins , and not knowing his danger , he rushes upon duty with a blinde confidence , which soon quails , when conscience awakes and gives him the alar●m , that his sins are upon him , as the philistines on samson ; alas , then in a fright the poor-spirited wretch throwes down his weapon , flies the presence of god with guilty adam , and dares not look him on the face . indeed there is no duty in a christians whole course of walking with god , or acting for god , but is lined with many difficulties , which shoot like enemies through the hedges at the christian , whilest he is marching toward heaven : so that he is put to dispute every inch of ground as he goes . they are only a few noble-spirited soules , ( who dare take heaven by force ) that are fit for this calling . for the further proof of this point , see some few pieces of service that every christian engageth in . first , the christian is to proclaim and prosecute an irreconcileable war against his bosome-sins ; those sins which have layen nearest his heart , must now be trampled under his feet : so david , i have kept my self from my iniquity ; now what courage and resolution doth this require ? you think abraham was tried to purpose , when called to take his son , his son isaac , his only son whom he loved , and offer him up with his own hands , and no other , yet what was that to this ? soul , take thy lust , thy only lust , which is the childe of thy dearest love , thy isaac , the sin which hath caused most joy and laughter ; from which thou hast promised thy self the greatest return of pleasure or profit : as ever thou lookest to see my face with comfort , lay hands on it , and offer it up : poure out the blood of it before me , run the sacrificing knife of mortification into the very heart of it , and this freely , joyfully , ( for it is no pleasing sacrifice that is offered with a countenance cast down , ) and all this now , before thou hast one embrace more from it . truly this is a hard chapter , flesh and blood cannot bear this saying ; our lust will not lie so patiently on the altar , as isaac , or as a lambe that is brought to the slaughter , which is dumb , but will roar and shreek , yea , even shake and rend the heart with their hideous out-cries . who is able to expresse the conflicts , the wrestlings , the convulsions of spirit the christian feels , before he can bring his heart to this work ? or who can fully set forth the art , the rhetorical insinuations , which such a lust will plead with for its life ? one while satan will extenuate and mince the matter , it is but a little one , o spare it , and thy soule shall live for all that : another while he flatters the soul with the secrecy of it , thou mayest keep me and thy credit also ; i will not be seen abroad in thy company to shame thee among thy neighbours : shut me up in the most retired room thou hast in thy heart , from the hearing of others ( if thou wilt , ) only let me now and then have the wanton embraces of thy thoughts and affections in secret ; if that cannot be granted , then satan will seem only to desire execution may be stayed a while , as jephtha's daughter of her father ; let me alone a monthor two , and then do to me according to that which hath proceeded out of thy mouth : well knowing few such reprieved lusts , but at last obtain their full pardon ; yea , recover their favour with the soule . now what resolution doth it require to break through such violence and importunity , and notwithstanding all this , to do present execution ? here the valiant sword-men of the world , have shewed themselves meer cowards , who have come out of the field with victorious banners , and then lived , yea , died slaves to a base lust at home . as one could say of a great romane captain , ( who as he rode in his triumphant chariot through rome , had his eye never off a courtizan that walk't along the street ) behold , how this goodly captain that conquered such potent armies , is himself conquered by one silly woman . secondly , the christian is to walk singularly , not after the worlds guise . rom. . . we are commanded not to be conformed to this world , that is , not to accommodate our selves to the corrupt customes of the world . the christian must not be of such a complying nature , to cut the coat of his profession according to the fashion of the times , or the humour of the company he falls into , like that courtier , who being ask't how he could keep his preferment in such changing times , which one while had a prince for popery , another while against popery ? answered , he was esalice , non ex quercu ortus : he was not a stubborn oake , but bending osier , that could yield to the winde : no , the christian must stand fixt to his principles , and not change his habit , but freely shew what country-man he is by his holy constancy in the truth . now , what an odium , what snares , what dangers doth this singularity expose the christian to ? some will hoot and mock him , as one in a spanish fashion would be laugh't at in your streets . thus michal flouted david . indeed the world counts the christian for his singularity of life the only foole ; which i have thought gave the first occasion to that nick-name , whereby men commonly expresse a silly man or a fool : such a one ( say they ) is a meer abraham , that is , in the worlds account a foole . but why an abraham ? because abraham did that which carnal reason ( the worlds idol ) laughs at as meere folly ; he left a present estate in his fathers house , to go he know not whither , to receive an inheritance he knew not when . and truly luch fooles all the saints are branded for , by the wise world . you know the man and his communication , said jehu to his companions , asking what that mad fellow came for , who was no other then a prophet , kings . . now this requires courage to despise the shame , which the christian must expect to meete withal for his singularity . shame is that which proud nature most disdaines , to avoid which many durst not confesse christ openly ; many lose heaven , because they are ashamed to go in a fooles coat thither . again , as some will mock , so others will persecute to death , meerly for this non-conformity in the christians principles and practices to them . this was the trap laid for the three children ; they must dance after nebuchadnezzars pipe , or burne . this was the plot laid to ensnare daniel , who walk't so unblameably , that his very enemies gave him this testimony , that he had no fault , but his singularity in his religion , dan. . . 't is a great honour to a christian , yea , to religion it selfe , when all their enemies can say is , they are precise , and will not do as we do . now in such a case as this , when the christian must turn or burne ; leave praying , or become a prey to the cruel teeth of bloody men ; how many politick retreats , and self-preserving distinctions would a cowardly unresolved heart invent ? the christian , that hath so great opposition had need be well lock't into the saddle of his profession , or else he will be soon dismounted . thirdly , the christian must keep on his way to heaven in the midst of all the scandals that are cast upon the wayes of god , by the apostasie and foul falls of false professors . there were ever such in the church , who by their sad miscarriages in judgement and practice , have laid a stone of offence in the way of profession , at which weak christians are ready to make a stand , ( as they at the bloody body of asahel , ) not knowing whether they may venture any further in their profession . seeing such ( whose gifts they so much admired ) lie before them , wallowing in the blood of their slaine profession : of zealous professors to prove , perhaps , fiery persecutors ; of strict performers of religious duties , irreligious atheists : no more like the men they were some yeares past , then the vale of sodom , ( now a bog and quagmire ) is , to what it was , when for fruitfulnesse compared to the garden of the lord. we had need have a holy resolution to bear up against such discouragements , and not to faint : as joshuah , who lived to see the whole camp of israel ( a very few excepted ) revolting , and in their hearts turning back to egypt , and yet with an undaunted spirit maintained his integrity , yea , resolved though not a man beside would beare him company , yet he would serve the lord. fourthly , the christian must trust in a withdrawing god , isa . , v. . let him that walks in darknesse , and sees no light , trust in the name of the lord , and stay upon his god. this requires a holy boldnesse of faith indeed to venture into gods presence , as esther into ahashuerus , when no smile is to be seen on his face , no golden scepter of the promise perceived by the soule , as held forth to embolden it to come near , then to presse in with this noble resolution ; if i perish , i perish . nay more , to trust not only in a withdrawing but a killing god ; not when his love is hid , but when his wrath breakes forth : now for a soule to make its approaches to god by a recumbency of faith , while god seemes to fire upon it , and shoot his frownes like envenomed arrowes into it . this is hard work , and will trie the christians mettal to purpose . yet such a masculine spirit we finde in that poore woman of canaan , who takes up the bullets christ shot at her , and with an humble boldnesse of faith sends them back again in her prayer . fifthly , the believer is to persevere in his christian course to the end of his life , his work and his life must go off the stage together . this addes weight to every other difficulty of the christians calling : we have known many who have gone into the field , and liked the work of a souldier for a battel or two , but soon have had enough , and come running home again , but few can bear it as a constant trade . many are soon engaged in holy duties , easily perswaded to take up a profession of religion , and as easily perswaded to lay it down ; like the new moon , which shines a little in the first part of the night , but is down before half the night be gone ; the lightsome professors in their youth , whose old age is wrapt up in thick darknesse of sin and wickednesse ; o this persevering is a hard word ! this taking up the crosse daily , this praying alwayes , this watching night and day , and never laying aside our clothes and armour , i mean indulging our selves to remit and unbend in our holy waiting on god , and walking with god ; this sends many sorrowful away from christ , yet this is the saints duty , to make religion his every day work , without any vacation from one end of the yeare to the other . these few instances are enough to shew what need the christian hath of resolution . the application followes . vse this gives us then a reason why there are so many professors , and so few christians indeed ; so many that run , and so few obtain ; so many go into the field against satan , and so few come out conquerours ; because all have a desire to be happy , but few have courage and resolution to grapple with the difficulties , that meet them in the way to their happinesse . all israel came joyfully out of egypt under moses his conduct , yea , and a mixed multitude with them , but when their bellies were a little pinched with hunger , and their greedy desires of a present canaan deferred , yea , instead of peace and plenty , war and penury , they ( like white-liver'd souldiers ) are ready to flie from their colours , and make a dishonourable retreat into egypt . thus the greatest part of those who professe the gospel , when they come to push of pike , to be tried what they will do , deny , endure for christ , grow sick of their enterprise : alas , their hearts fail them , they are like the waters of bethlehem ; but if they must dispute their passage with so many enemies , they will even content themselves with their own cistern , and leave heaven to others that will venture more for it . o how many part with christ at this crosse-way ! like orpah they go a furlong or two with christ , while he goes to take them off from their worldly hopes , and bids them prepare for hardship , and then they fairly kisse and leave him , loath indeed to lose heaven , but more loth to buy it at so dear a rate . like some green heads , that childishly make choice of some sweet trade ( such as is the confectioners ) from a liquorish tooth they have to the junkets it affords , but meeting with soure sauce of labour and toile that goes with them , they give in , and are weary of their service ; the sweet bait of religion hath drawn many to nibble at it , who are offended with the hard service it calls to ; it requires another spirit then the world can give or receive to follow christ fully . vse let this then exhort you , christians , to labour for this holy resolution and prowesse , which is so needful for your christian profession , that without it you cannot be what you professe . the fearful are in the forelorne of those that march for hell , rev. . the violent and valiant are they , which take heaven by force : cowards never wan heaven . say not , thou hast royal blood running in thy veins , and art begotten of god , except thou canst prove thy pedigree by this heroick spirit , to dare to be holy in spite of men and devils . the eagle tries her young ones by the sun , christ tries his children by their courage , that dare look on the face of death and danger for his sake , mark . , . o how uncomly a sight is it ; a bold sinner and a fearful saint ; one resolved to be wicked , and a christian wavering in his holy course ; to see guilt put innocency to flight , and hell keep the field , impudently braving it with displayed banners of open profanenesse ; and saints to hide their colours for shame , or run from them for feare , who should rather wrap themselves in them , and die upon the place , then thus betray the glorious name of god , which is called upon by them to the scorne of the uncircumcised . take heart therefore , o ye saints , and be strong : your cause is good , god himself espouseth your quarrel , who hath appointed you his own son , general of the field , called the captain of our salvation . he shall lead you on with courage , and bring you off with honour . he lived and died for you , he will live and die with you : for mercy and tendernesse to his souldiers , none like him . trajan , 't is said , rent his clothes to binde up his souldiers wounds ; christ poured out his blood as balm to heal his saints wounds , teares of his flesh to binde them up . for prowesse , none to compare with him : he never turn'd his head from danger : no , not when hells malice and heavens justice appeared in field against him ; knowing all that should come upon him , went forth and said , whom seek ye ? john . . for successe insuperable ; he never lost battel even when he lost his life : he wan the field , carrying the spoiles thereof in the triumphant chariot of his ascension to heaven with him : where he makes an open shew of them to the unspeakable joy of saints and angels . you march in the midst of gallant spirits , your fellow-souldiers , every one the son of a prince : behold , some ( enduring with you here below a great fight of afflictions and temptations , ) take heaven by storme and force : others you may see after many assaults , repulses and rallyings of their faith and patience , got upon the walls of heaven conquerours ; from whence they do , as it were , look down , and call you their fellow-brethren on earth , to march up the hill after them , crying aloud , fall on , and the city is your own , as now it is ours ; who for a few dayes conflict , are now crowned with heavens glory , one moments enjoyment of which hath dried up all our teares , healed all our wounds , and made us forget the sharpnesse of the fight , with the joy of our present victory . in a word , christians , god and angels are spectatours , observing how you quit your selves like children of the most high ; every exploit your faith doth against sin and satan , causeth a shout in heaven ; while you valiantly prostrate this temptation , scale that difficulty , regain the other ground you even now lost , out of your enemies hands . your deare saviour , ( who stands by with a reserve for your relief at a pinch ) his very heart leaps within him for joy , to see the proof of your love to him , and zeal for him in all your combates ; and will not forget all the faithful service you have done in his wars on earth : but when thou comest out of the field , will receive thee with the like joy , as he was entertained himself at his return to heaven of his father . now , christian , if thou meanest thus couragiously to bear up against all opposition , in thy march to heaven , as thou shouldest do well , to raise thy spirit with such generous and soul-ennobling thoughts , so in an especial manner look thy principles be well fixt , or else thy heart will be unstable , and an unstable heart is weak as water , it cannot excel in courage . two things are required to fix our principles . first , an established judgement in the truth of god. he that knows not well what or whom he fights for , may soon be perswaded to change his side , or at least stand neuter : such may be found that go for professours , that can hardly give an account what they hope for , or whom they hope in ; yet christians they must be thought , though they run before they know their errand : or if they have some principles they go upon , they are so unsetled , that every winde blowes them down , like loose tyles from the house top . blinde zeale is soon put to a shameful retreat , while holy resolution , built on fast principles , lifts up its head , like a rock in the midst of the waves . those that know their god shall be strong , and do exploits , dan. . . the angel told daniel who were the men that would stand to their tackling , and bear up for god in that houre , both of temptation and persecution , which should be brought upon them by antiochus ; not all the jewes , some of them should be corrupt barely by flatteries , others scared by threats out of their profession , only a few of fixed principles , who knew their god whom they served , and were grounded in their religion , these should be strong , and do exploits , that is , to flatteries they should be incorruptible , and to power and force unconquerable . secondly , a sincere aime at the right end in our profession . let a man be never so knowing in the things of christ , if his aime be not right in his profession , that mans principles will hang loose , he 'll not venture much or far for christ , no more , no further then he can save his own stake . a hypocrite may shew some mettal at hand , some courage for a spurt in conquering some difficulties , but he 'll shew himself a jade at length . he that hath a false end in his profession , will soon come to an end of his profession , when he is pinch't on that toe where his corn is : i meane , called to deny that his naughty heart aimed at all this while , now his heart sailes him , he can go no further . o take heed of this squint eye to our profit , pleasure , honour or any thing beneath christ and heaven ; for they will take away your heart , as the prophet saith of wine and women , that is , our love , and if our love be taken away , there will be little courage left for christ . how couragious was jehu at first , and he tells the world it is zeale for god : but why doth his heart faile him then , before half his work be done ? his heart was never right set , that very thing that stirr'd up h●s zeal at first , at last quench't and cow'd it , and that was his ambition ; his desire of a kingdom made him zealous against ahabs house , to cut off them ( who might in time justle him besides the throne ) which done , and he quietly setled , he dare not go through-stitch with gods work , lest he should lose what he got by provoking the people with a thorough information . like some souldiers , when once they meet with a rich booty at the sacking of some town , are spoil'd for fighting ever after . chap. ii. of the saints strength , where it lies , and wherefore laid up in god. the second branch of the words followeth , which contains a cautionary direction . having exhorted the saints at ephesus , and in them all believers to a holy resolution and courage in their warfare ; lest this should be mistaken , and beget in them an opinion of their own strength for the battel , the apostle leads them out of themselves for this strength , even to the lord ; be strong in the lord. from whence observe , that the christians strength lies in the lord , not in himself . the strength of the general in other hostes lies in his troops ; he fl●es , as a great commander once said to his souldiers , upon their wings ; if their feathers be clipt , their power broken , he is lost ; but in the army of saints , the strength of every saint , yea , of the whole hoste of saints lies in the lord of hostes . god can overcome his enemies without their hands , but they cannot so much as defend themselves without his arme . it is one of gods names , the strength of israel , sam. . . he was the strength of davids heart , without him this valiant worthy ( that could , when held up in his armes , defie him that defied an whole army ) behaves himself strangely for feare , at a word or two that drop't from the philistines mouth . he was the strength of his hands , he taught his fingers to fight , and so he is the strength of all his saints in their war against sin and satan . some propound a question , whether there be a sin committed in the world , in which satan hath not a part ? but if the question were , whether there be any holy action performed without the special assistance of god concurring ? that is resolved , john. . . without me you can do nothing . thinking strength of god , cor. . . not that we are sufficient of our selves , to think any thing as of our selves , but our sufficiency is of god. we apostles , we saints that have habitual grace , yet this lies like water at the bottome of a well , which will not ascend with all our pumping , till god poure in his exciting grace , and then it comes . to will is more then to think , to exert our will into action , more then both ; these are of god , phil. . . it is god that worketh in you to will , and to do of his good pleasure . he makes the heart new , and having made it fit for heavenly motion , setting every wheele ( as it were ) in its right place , then he windes it up by his actuating grace , and sets it on going , the thoughts to stir , the will to move , and make towards the holy object presented ; yet here the chariot is set , and cannot ascend the hill of action , till god puts his shoulder to the wheele , rom. . to will is present with me , but how to performe that which is good i finde not . god is at the bottome of the ladder , and at the top also , the author and finisher , yea , helping and lifting the soule at every round , in his ascent to any holy action . well , now the christian is set on work , how long will he keep close to it ? alas , poor soul , no longer then he is held up by the same hand , that impowered him at first . he hath soon wrought out the strength received , and therefore to maintain the tenure of a holy course . there must be renewing strength from heaven every moment , which david knew , and therefore when his heart was in as holy a frame as ever he felt it , and his people by their free-will-offering declared the same : yet even then he prayes , that god would keep this for ever in the imagination of the thoughts of the heart of his people , and establish their hearts to him , chron. . . he adored the mercy that made them willing , and then he implores his further grace to strengthen them , and tie a knot , that these precious pearles newly strung on their hearts , might not slip off . the christian , when fullest of divine communications , is bu● a glasse without a foot , he cannot stand , or hold what he hath received any longer , then god holds him in his strong hand . therefore christ , when bound for heaven , and ready to take his leave of his children , bespeaks his fathers care of them in his absence ; father , keep them ; as if he had said , they must not be left alone , they are poor shiftlesse children , that can neither stand nor go without help ; they will lose the grace i have given them , and fall into those temptations , which i kept them from while i was with them , if they be out of thy eye or armes but one moment ; and therefore , father , keep them . again , consider the christian , as addressing himself to any duty of gods worship , still his strength is in the lord ; would he pray ? where will he finde materials for his prayer ? alas , he knows not what to pray for as he ought . let him alone , and he will soon pray himself into some temptation or other , and cry for that which were cruelty in god to give ; and therefore god puts words in our mouthes ; take words with you , and say , hos . . . well , now he hath words put into his mouth ; alas , they will freeze in his very lips , if he hath not some heart-heating affections to thaw the tap : and where shall this fire be had ? not a spark to be found on his own hearth ; except it be some strange fire of natural desires , which will not serve : whence then must the fire come to thaw the icenesse of the heart , but from heaven ? the spirit , he must stretch himself upon the soul , ( as the prophet on the childe ) and then the soule will come to some kindly warmth , and heavenly heat in his affections ; the spirit must groane , and then the soul will groane , he helps us to these sighs and groans , which turne the sailes of prayer . he dissolves the heart , and then it bursts out of the heart by groans , of the lips by heavenly rhethorick , out of the eyes as from a flood-gate with teares : yet further now the creature is enabled to wrestle with god in prayer ; what will he get by all this ? suppose he be weak in grace , is he able to pray himself strong , or corruption weak ? no , this is not to be found in prayer , as an act of the creature : this drops from heaven also . in the day that i cried , thou answeredst me , and gavest me strength in my soul . david received it in duty , but had it not from his duty , but from his god. he did not pray himself strong , but god strengthened him in his prayer . well , cast your eye once more upon the christian , as engaging in another ordinance of hearing the word preach't . the soules strength to heare the word is from god , he opens the heart to attend , yea , he opens the understanding of the saint to receive the word , so as to conceive what it meant . it is like samsons riddle which we cannot unfold without his heifer : he opens the wombe of the soule to conceive by it , as the understanding to conceive of it , that the barren soul becomes a joyful mother of children . david sate for halfe a year under the publick lectures of the law , and the wombe of his heart shut up , till nathan comes and god with him , and now is the time of life , he conceives presently , yea , and brings forth in the same day , falls presently into the bitter pangs of sorrow for his sins , which went not over till he had cast them forth in that sweet psalm . why should this one word work more , then all the former , but that god now struck in with his word , which he did not before ? he is therefore said to teach his people to profit ; he sits in heaven that teacheth hearts when gods spirit ( who is the head-master ) shall call a soul from his usher to himselfe , and say , soul , you have not gone the way to thrive by hearing the word , thus , and thus conceive of such a truth , improve such a promise , presently the eyes of his understanding open , and his heart burnes within him , while he speaks to him . thus you see the truth of this point , that the christians strength is in the lord. now we shall give some demonstrations . sect . i. reason the first reason may be taken from the nature of the saints and their grace , both are creatures , they and their grace also : now inesse est de esse creaturae . 't is in the very nature of the creature , to depend on god its maker , both for being and operation . can you conceive an accident to be out of its subject , whitenesse out of the wall , or some other subject ? 't is as impossible that the creature should be , or act without strength from god : this , to be , act in and of himself , is so incommunicable a property of the deity , that he cannot impart it to his creature : god is , and there is none besides him : when god made the world , it is said indeed he ended his work , that is , of creation : he made no new species and kindes of creatures more ; but to this day he hath not ended his work of providence ; hitherto my father worketh , saith christ , john. . . that is , in preserving and empowering what he hath made with strength to be and act , and therefore he is said to hold our souls in life . works of art , which man makes , when finish't may stand some time without the workmans help , as the house , when the carpenter that made it is dead ; but gods works both of nature and grace are never off his hand , and therefore as the father is said to work hitherto for the preservation of the works of nature , so the son , to whom is committed the work of redemption , he tells us he worketh also . neither ended he his work , when he rose again , any otherways then his father did in the work of creation . god made an end of making , so christ made an end of purchasing mercy , grace and glory for believers by once dying ; and as god rested at the end of the creation , so he , when he had wrought eternal redemption , and by himself purged our sins , sate down on the right hand of the majesty on high , heb. . . but he ceaseth not to work by his intercession with god for us , and by his spirit in us for god , whereby he upholds his saints , their graces , and comforts in life , without which they would run to ruine . thus we see as grace is a creature , the christian depends on god for his strength . but further , reason secondly , the christians grace is not only a creature , but a weak creature , conflicting with enemies stronger then it selfe , and therefore cannot keep the field without an auxiliary strength from heaven . the weakest goes to the wall , if no succour comes in . grace in this life is but weak , like a king in the cradle , which gives advantage to satan to carry on his plots more strongly , to the disturbance of this young kings reigne in the soule , yea , he would soon make an end of the war in the ruine of the believers grace , did not heaven take the christian into protection . 't is true indeed , grace whereever it is , hath a principle in it selfe , that makes it desire and endeavour to preserve it self according to its strength , but being over-powered must perish , except assisted by god , as fire in green wood , ( which deads and damps the part kindled ) will in time go out except blown up , or more fire put to that little ; so will grace in the heart . god brings his grace into the heart by conquest : now as in a conquered city , though some yield and become true subjects to the conquerour ; yet others plot how they may shake off this yoke ; and therefore it requires the same power to keep , as was to win it at first . the christian hath an unregenerate part , that is discontented at this new change in the heart , and disdains as much to come under the sweet government of christs scepter , as the sodomites that lot should judge them . what , this fellow , a stranger , controule us ? and satan heads this mutinous rout against the christian : so that if god should not continually re-inforce this his new-planted colony in the heart , the very natives ( i mean corruptions ) that are left , would come out of their dens and holes where they lie lurking , and eat up the little grace the holiest on earth hath , it would be as bread to these devourers . reason a third demonstration may be taken from the grand designe , which god propounds to himself in the saints salvation ; yea , in the transaction of it from first to last . and that is two-fold . first , god would bring his saints to heaven in such a way , as might be most expressive of his deare love and mercy to them . secondly , he would so expresse his mercy and love to them , as might rebound back to him , in the highest advance of his own glory possible : now how becoming this is to both , that saints should have all their ability for every step they take in the way to heaven , will soon appear . first , this way of communicating strength to saints gives a double accent to gods love and mercy . first , it distills a sweetnesse into all the believer hath or doth , when he findes any comfort in his bosome , any enlargement of heart in duty , any support under temptations : to consider whence came all these , what friend sends them in ? they come not from my own cisterne , or any creatures ? o 't is my god that hath been here , and left this sweet perfume of comfort behinde him in my bosome , my god , that hath ( unawares to me ) fill'd my sailes with the gales of his spirit , and brought me off the flats of my own deadnesse , where i lay a ground . o 't is his sweet spirit that held my head , stayed my heart in such an affliction and temptation , or else i had gone away in a fainting fit of unbelief . how can this choose but endear god to a gracious soul ? his succours coming so immediately from heaven , which would , be lost , if the christian had any strength to help himselfe , ( though this stock of strength came at first from god ) which , think you , speaks more love and condescent ; for a prince to give a pension to a favourite , on which he may live by his owne care , or for this prince to take the chief care upon himself , and come from day to day to this mans house , and look into his cupboard , and see what provision he hath , what expence he is at , and so constantly to provide for the man from time to time ? possibly some proud spirit , that likes to be his own man , or loves his meanes better then his prince , would prefer the former , but one that is ambitious to have the heart and love of his prince , would be ravish't with the latter . thus god doth with his saints , the great god comes and looks into their cupboard , and sees how they are laid in , and sends in accordingly , as he findes them . your heavenly father knowes you have need of these things , and you shall have them . he knows you need strength to pray , hear , suffer for him , and in ipsâ horâ dabitur . secondly , this way of gods dealing with his saints , addes to the fulnesse and stability of their strength . were the stock in our own hands , we should soon prove broken merchants . god knows we are but leaking vessels , when fullest , we could not hold it long ; and therefore to make all sure , he sets us under the streamings forth of his strength , and a leaking vessel under a cock gets what it loseth . thus we have our leakage supplied continually . this was the provision god made for israel in . the wildernesse ; he clave the rock , and the rock followed them . they had not only a draught at present , but it ran in a streame after them ; so that you hear no more of their complaints for water ; this rock was christ . every believer hath christ at his back , following him with strength as he goes , for every condition and trial . one flower with the root is worth many in a posie , which though sweet yet do not grow , but wither as we wear them in our bosomes . gods strength , as the root keeps our grace lively , without which though as orient as adams was , it would die . the second design god hath in his saints happinesse is , that he may so expresse his mercy and love to them , as may rebound back to him in the highest advance of his own glory therein , eph. . , . which is fully attained in this way of empowering saints , by a strength not of their own , but of their god his sending , as they are put to expence . had god given his saints a stock of grace to have set up with , and left them to the improvement of it , he had been magnified indeed , because it was more then god did owe the creature , but he had not been omnified as now , when not only the christians first strength to close with christ is from god , but he is beholden still to god for the exercise of that strength , in every action of his christian course . as a childe that travels in his fathers company , all is paid for , but his father carries the purse , not himself : so the christians shot is discharged in every condition ; but he cannot say this i did , or that i suffered , but god wrought all in me and for me . the very combe of pride is cut here , no room for any self exalting thoughts . the christian cannot say , that i am a saint is mercy , but being a saint that my faith is strong , this is the childe of my own care and watchfulnesse . alas , poor christian ! who kept thine eye waking , and stirr'd up thy care ? was not this the off-spring of god as well as thy faith at first ? no saint shall say of heaven when he comes there , this is heaven which i have built by the power of my might . no , jerusalem above is a city , whose builder and maker is god , every grace , yea , degree of grace is a stone in that building , the topstone whereof is laid in glory , where saints shall more plainly see , how god was not only founder to begin , but benefactour also to finish the same . the glory of the work shall not be crumbled , and piece-meal'd out , some to god , and some to the creature , but all entirely paid in to god , and he acknowledged all in all . section . . vse is the christians strength in the lord , not in himself , surely then the christlesse person must needs be a poor impotent creature , void of all strength and ability of doing any thing of it self towards its own salvation . if the ship launch't , rigg'd , and with her sails spread cannot stir , till the winde come faire and fills them , much lesse can the timber that lies in the carpenters yard , hew and frame it self into a ship . if the living tree cannot grow , except the root communicate its sap , much lesse can a dead rotten stake in the hedge , which hath no root , live of its own accord . in a word , if a christian , that hath this spiritual life of grace , cannot exercise this life , without strength from above ; then surely , one void of this new life , dead in sins and trespasses , can never be able to beget this in himselfe , or concur to the production of it . the state of unregeneracy is a state of impotency , when we were without strength in due time christ died for the ungodly , rom. . . and as christ found the lump of mankinde covered with the ruines of their lapsed estate , ( no more able to raise themselves from under the weight of gods wrath which lay upon them , then one buried under the rubbish of a fallen house , is to free himselfe of that weight without help ) so the spirit findes sinners in as helpless a condition , as unable to repent , or believe on christ for salvation , as they were of themselves to purchase it . confounded therefore for ever be the language of those sons of pride , who cry up the power of nature , as if man with his own brick and slime of natural abilities were able to reare up such a building , whose top may reach heaven it selfe . it is not of him that willeth or runneth , but god that sheweth mercy . god himself hath scattered such babel-builders in the imaginations of their hearts , who raiseth this spiritual temple in the soules of men , not by might , nor by a power of their own , but by his spirit , that so grace , grace , might be proclaimed before it for ever . and therefore if any yet in their natural estate would become wise to salvation , let them first become fooles in their own eyes , and renounce their carnal wisdom , which perceives not the things of god , and beg wisdom of god , who giveth and upbraideth not . if any man would have strength to believe , let them become weak , and die to their own , for by strength shall no man prevaile , sam. . . vse secondly , doth the christians strength lie in god , not in himselfe ? this may for ever keep the christian humble , when most enlarged in duty , most assisted in his christian course . remember , christian , when thou hast thy best suit on , who made it , who paid for it : thy grace , thy comfort is neither the work of thy own hands , nor the price of thy own desert , be not for shame proud of anothers cost . that assistance will not long stay , which becomes a nurse to thy pride ; thou art not lord of that assistance thou hast . thy father is wise , who when he alloweth thee most for thy spiritual maintenance , even then keeps the law in his own hands , and can soon curb thee , if thou growest wanton with his grace . walk humbly therefore before thy god , and husband well that strength thou hast , remembring that it is borrowed strength . nemo prodiget quod mendicat . who will waste what he begs ? or who will give that beggar that spends idly his almes ? when thou hast most thou canst not be long from thy god his door . and how canst thou look him on the face for more , who hast imbezell'd what thou hast received ? chap. iii. of acting our faith on the almighty power of god. the third branch followeth , which contains an encouraging amplification annexed to the exhortation in these words ; and in the power of his might , where a twofold enquiry is requisite for the explication of the phrase . first , what these words import , the power of his might ? secondly , what it is to be strong in the power of his might ? for the first , the power of his might : it is an hebraism , & imports nothing but his mighty power ; like that phrase , eph. . . to the praise of the glory of his grace , that is , to the praise of his glorious grace . and his mighty power imports no lesse then his almighty power ; sometimes the lord is stiled mighty and strong , as ps . . . sometimes most mighty , sometimes almighty , no lesse is meant in all , then gods infinite almighty power . for the second , to be strong in the mighty power , or power of the lords might , implies these two acts of faith . first , a setled firme perswasion , that the lord is almighty in power . be strong in the power of his might , that is , be strongly rooted in your faith , concerning this one foundation-truth , that god is almighty . secondly , it implies a further act of faith , not only to believe , that god is almighty , but also that this almighty power of god is engaged for its defence : so as to bear up in the midst of all trials and temptations undauntedly , leaning on the arme of god almighty , as if it were his own strength ; for that is the apostles drift , as to beat us off from leaning on our own strength , so to encourage the christian to make use of gods almighty power , as freely as if it were his own ; when ever assaulted by satan in any kinde . as a man set upon by a thief , stirs up all the force and strength he hath in his whole body to defend himself and offend his adversary ; so the apostle bids the christian be strong in the lord , and in the power of his might , that is , soul , away to thy god , whose mighty power is all intended and devoted by god himself for thy succour and defence . go strengthen and entrench thy selfe in it by a stedfast faith , as that which shall be laid out to the utmost for thy good . from whence these two notes , i conceive , will draw out the fatnesse of the words . . that it should be the christians great care and endeavour in all temptations and trials , to strengthen his faith on the almighty power of god. . the christians duty and care is not only to believe that god is almighty , but strongly by faith to rest on this almighty power of god , as engaged for his help and succour in all his trials and temptations . first , it should be the christians great care in all temptations and trials , to strengthen his faith on the almighty power of god. when god holds forth himselfe as an object of the souls trust and confidence in any great strait or undertaking ; commonly this attribute of his almighty power is presented in the promise , as the surest hold fast for faith to lay hold on ; as a father in rugged way , gives his childe his arme to lay hold by , so doth god usually reach forth his almighty power for his saints , to exercise their faith on . abraham , isaac and jacob , whose faith god tried above most of his saints before or since , for not one of those great things which were promised to them , did they live to see performed in their dayes ; and how doth god make known himself to them for their support , but by displaying this attribute ? exod. . . i appeared unto abraham , isaac and jacob by the name of god almighty . this was all they had to keep house with all their dayes : with which they lived comfortably , and died triumphantly , bequeathing the promise to their children , not doubting ( because god almighty had promised ) of the performance . thus , isa . . where great mercies are promised to judah , and a song penn'd before-hand to be sung on that gaudie day of their salvation : yet because there was a sharp winter of captivity to come between the promise , and the spring-time of the promise ; therefore to keep their faith alive in this space , the prophet calls them up to act their faith on god almighty , v. . trust ye in the lord jehovah , for in the lord jehovah is everlasting strength . so when his saints are going into the furnace of persecution , what now doth he direct their faith to carry to prison , to stake with them but this almighty power ? pet. . . let them that suffer , commit the keeping of their souls to him , as to a faithful creatour creatour is a name of almighty power , we shall now give some . reasons of the point . reas . first , because it is no easie work to make use of this truth , ( how plain and clear soever it now appears , ) in great plunges of temptation , that god is almighty ; to vindicate this name of god from those evil reports , which satan and carnal reason raise against it , requires a strong faith indeed . i confesse this principle is a piece of natural divinity ; that light which finds out a deity , will evince ( if followed close ) this god to be almighty ; yet in a carnal heart , it is like a rusty sword , hardly drawn out of the scabbard , and so of little or no use . such truths are so imprisoned in natural conscience , that they seldome get a faire hearing in the sinners bosome , till god gives them a goal-delivery , and brings them out of their house of bondage , where they are shut up in unrighteousnesse with a high hand of his convincing spirit . then and not till then the soule will believe god is holy , merciful , almighty ; nay , some of gods peculiar people , and not the meanest for grace amongst them , have had their faith for a time set in this slough , much ado to get over those difficulties and improbabilities , which sense and reason have objected , so as to relie on the almighty power of god , with a notwithstanding . moses himself , a starre of the first magnitude for grace , yet see how his faith blinks and twinkles , till he wades out of the temptation , numb . . . the people among whom i am are six hundred thousand , and thou hast said , i will give them flesh that they may eat a whole moneth , shall the flocks and the herds be slain for them to suffice them ? this holy man had lost the sight for a time of the almighty power of god , and now he is projecting how this should be done ; as if he had said in plain termes , how can this be accomplished ? for so god interprets his reasoning , v. , and the lord said unto moses , is the lords hand waxed short ? so mary , john . . lord , if thou hadst been here , my brother had not died . and her sister martha , v. . lord , by this time he stinketh . both gracious women , yet both betrayed the weaknesse of their faith on the almighty power of christ , one limiting him to place ; if thou hadst been here he had not died ; as if christ could not have saved his life absent as well as present , sent his health to him as well as brought it with him . the other to time , now he stinketh . as if christ had brought his physick too late , and the grave would not deliver up its prisoner at christs command ; and hast thou such an high opinion of thy self , christian , that thy faith needs not thy utmost care and endeavour for further establishment on the almighty power of god , when thou seest such as these dash their foot against this kinde of temptation ? the second reason may be taken from the absolute necessity of this act of faith above others , to support the christian in the houre of temptation . all the christians strength and comfort is fetched without doors , and he hath none to send of his errand but faith ; this goes to heaven and knocks god up , as he in the parable , his neighbour at midnight for bread : therefore when faith failes , and the soul hath none to go to market for supplies , there must needs be a poor house kept in the meane time . now faith is never quite laid up , till the soul denies , or at least questions the power of god. indeed , when the christian disputes the will of god , whispering within its own bosome , will he pardon ? will he save ? this may make faith go haltingly to the throne of grace , but not knock the soule off from seeking the face of god : even then faith on the power of god , will bear it company thither : if thou wilt , thou canst make me clean ; if thou wilt , thou canst pardon , thou canst purge : but when the soul concludes he cannot pardon , cannot save , this shoots faith to the heart , so that the soule falls at the foot of satan , not able more to resist . now it growes listlesse to duty , indifferent whether it pray or not , as one that sees the well dry , breaks or throwes away his pitcher . reas . thirdly , because god is very tender of this flower of his crown , this part of his name : indeed we cannot spell it right and leave out this letter ; for that is gods name , whereby he is known from all his creatures . now man may be called wise , merciful , mighty : god only all-wise , all-merciful , almighty ; so that when we leave out this syllable all , we nick-name god , and call him by his creatures name , which he will not answer to . now the tendernesse that god shews to this prerogative of his , appears in three particulars . first , in the strict command he layes on his people , to give him the glory of his power , isa . . , . feare ye not their feare , but sanctifie the lord of hostes himself : that is , in this sad posture of your affaires , when your enemies associate , and you seem a lost people to the eye of reason , not able to contest with such united powers , which beset you on every side : now i charge you sanctifie me in giving me the glory of my almighty power ; believe that your god is able of himself , without any other , to defend you , and destroy them . secondly , in his severity to his dearest children , when they stagger in their faith , and come not off roundly ( without reasoning and disputing the case ) to relie on his almighty power : zacharias did but ask the angel , how shall i know this , because i am an old man , and my wife stricken in yeares ; yet for bewraying therein his unbelief , had a signe indeed given him , but such a one as did not only strengthen his faith , but severely punish his unbelief , for he was struck dumb upon the place . god loves his children should believe his word , not dispute his power ; so true is that of luther , deus amat curristas nonquaeristas . that which gave accent to abrahams faith , rom. . . was that he was fully perswaded , that what god had promised , he was able to performe . thirdly , in the way god takes of giving his choicest mercies , and greatest salvations to his people , wherein he layes the scene of his providence so , that when he hath done , it may be said almighty power was here . and therefore god commonly puts down those means and second causes , which if they stood about his work , would blinde and hinder the full prospect thereof in effecting the same , cor. . . we received the sentence of death in our selves , that we might not trust in our selves , but in god which raiseth the dead . christ stayed while lazarus was dead , that he might draw the eyes of their faith more singly to look on his power , by raising his dead friend , rather then curing him being sick , which would not have carried so full a conviction of almightinesse with it . yea , he suffers a contrary power many times to arise in that very juncture of time , when he intends the mercy to his people , that he may reare up the more magnificent pillar of remembrance to his own power , in the ruine of that which contests with him . had god brought israel out of egypt in the time of those kings which knew joseph , most likely they might have had a friendly departure and an easie deliverance , but god reserves this for the reigne of that proud pharaoh , who shall cruelly oppresse them , and venture his kingdom , but he will satisfie his lust upon them . and why must this be the time ? but that god would bring them forth with a stretched-out arme : the magnifying of his power was gods great designe , exod. . . in very deed for this cause have i raised thee up , to shew in thee my power , and that my name may be declared throughout the earth . fourthly , in the prevalency which an argument that is pressed from his almighty power hath with god. it was the last string moses had to his bowe , when he begg'd the life of israel , numb , . . the nations which have heard the fame of thee will speak , saying , because the lord was not able , &c. and , v. . let the power of my lord be great ; and with this he hath their pardon thrown him , the application of this point will fall in under the next , which is chap. iv. of acting our faith on the almighty power of god , as engaged for our help . that it is the saints duty , and should be their care , not only to believe god almighty , but also strongly to believe that this almighty power of god is theirs , ( that is , engaged for their defence and help ) so as to make use of it in all straits and temptations . sect . i. first , i shall prove that the almighty power of god is engaged for the christians defence , with the grounds of it . secondly , why the christian should strongly act his faith on this . first , the almighty power of god is engaged for the saints defence ; god brought israel out of egypt with an high hand , but did he set them down on the other side the red-sea , to finde and force their way to canaan , by their own policie or power ? when he had opened the iron gate of their house of bondage , and brought them into the open fields , did he vanish as the angel from peter , when out of prison ? no , as a man carries his son , so the lord bare them in all the way they went , deut. . . this doth lively set forth the saints march to heaven : god brings a soule out of spiritual egypt by his converting grace , that is the day of his power , wherein he makes the soule willing to come out of satans clutches . now when the saint is upon his march , all the countrey riseth upon him . how shall this poore creature passe the pikes , and get safely by all his enemies borders ? god himself infolds him in the arme of his everlasting strength . we are kept by the power of god through faith unto salvation , pet. . . the power of god is that shoulder , on which christ carries his sheep home , rejoycing all the way he goes , luke . . these everlasting armes of his strength are those eagles wings , upon which the saints are both tenderly and securely conveyed to glory , exod. . . there is a five fold tie or engagement that lies upon gods power , to be the saints life-guard . first , the near relation he hath to his saints , they are his own dear children , every one takes care of his own , the silly hen , how doth she bussle and bestir her self to gather her brood under her wing when the kite appears ? no care like that which nature teacheth . how much more will god , who is the father of such dispositions in his creature , stir up his whole strength to defend his children ? he said , they are my people , so be became their saviour , isa . . . as if god had said , shall i sit still with my hand in my bosome , while my own people are thus misused before my face : i cannot beare it . the mother as she sits in her house heares one shreek , and knowes the voice , cries out , o 't is my childe , away she throws all , and runs to him . thus god takes the alarm of his childrens cry ; i heard ephraim bemoaning himself , saith the lord , his cry pierced his eare , and his eare affected his bowels , and his bowels call'd up his power to the rescue of him . secondly , the dear love he beareth to his saints engageth his power . he that hath gods heart , cannot want his arme . love in the creature commands all the other affections , sets all the powers of the whole man on work ; thus in god , love sets all his other attributes on work , when god once pitch't his thoughts of doing good to lost man , then wisdom fell on projecting the way , almighty power that undertook to raise the fabrick according to wisdomes modell . all are ready to effect what god saith he likes . now the believing soule is an object of gods choicest love , even the same , with which he loves his son , john . . first , god loves the believer as the birth of his everlasting counsel , when a soul believes , then gods eternal purpose and counsel concerning him , ( whom he chose in christ before the foundation of the world , and with whom his thoughts went so long big ) brings forth . and how must god needs love that creature , whom he carried so long in the wombe of his eternal purpose ? this goodly fabrick of heaven and earth had not been built , but as a stage whereon he would in time act what he decreed in heaven of old , concerning the saving of thee , and a few more his elect ; and therefore according to the same rate of delight , with which god pleased and entertained himself in the thoughts of this before the world was , must he needs rejoyce over the soule now believing , with love and complacency unconceivable ; and god having brought his counsel thus far towards its issue , surely will raise all the power he hath , rather then be disappointed of his glory , within a few steps of home ; i mean , his whole design in the believers salvation ; the lord who hath chosen his saints , ( as christ prayes for joshua their representative will rebuke satan and all their enemies . secondly , god loves his saints as the purchase of his sons blood ; they cost him dear , and that which is so hardly got , shall not be easily lost . he that was willing to expend his sons blood to gain them , will not deny his power to keep them . thirdly , god loves the saints for their likenesse to himselfe , so that if he loves himself , he cannot but love himself appearing in them ; and as he loves himself in them , so he defends himself in defending them . what is it in a saint that enrageth hell , but the image of god , without which the war would soon be at an end ? it is the hatred the panther hath to man that makes him flie at his picture ; for thy sake we are slain all the day long : and if the quarrel be gods , surely the saint shall not go forth to war at his own cost . thirdly , the covenant engageth gods almighty power , gen. . . i am the almighty god , walk before me . there is a league offensive and defensive between god and his saints , he gives it under his hand , that he will put forth the whole power of his godhead for them , chron. . . the lord of hostes is the god of israel , even a god to israel . god doth not parcel himself out by retaile ; but gives his saints leave to challenge whatever a god hath as theirs , and let him whoever he is , sit in gods throne , and take away his crown , that can fasten any untruth on the holy one ; as his name is , so is his nature , a god keeping covenant for ever . the promises stand as the mountains about jerusalem , never to be removed ; the weak as wel as the strong christian is within this line of communication . were saints to fight it out in open field by the strength of their own grace , then the strong were more likely to stand , and the weak to fall in battel , but both castled in the covenant are alike safe . fourthly , the saints dependance on god , and expectation from god in all their straits , oblige his power for their succour ; whither doth a gracious soule flie in any want or danger from sin , satan , or his instruments , but to his god ? as naturally as the coney to her burrough ; psal . . . at what time i am afraid , saith david , i will trust in thee ! he tells god he will make bold of his house to step into , when taken in any storme ; and doth not question his welcome . thus when saul hunted him , he left a city of gates and barres to trust god in open field . indeed all the saints are taught the same lesson , to renounce their own strength , and relie on the power of god , their own policie , & cast themselves on the wisdom of god ; their own righteousnesse ; and expect all from the pure mercy of god in christ which act of faith is so pleasing to god , that such a soul shall never be ashamed , psal . . . the expectation of the poor shall not perish . a heathen could say , when a bird ( scared by a hawke ) flew into his bosome , i will not betray thee unto thy enemy , seeing thou comest for sanctuary unto me . how much lesse will god yield up a soule unto its enemy , when it takes sanctuary in his name , saying , lord , i am hunted with such a temptation , dogg'd with such a lust , either thou must pardon it , or i am damned ; mortifie it , or i shall be a slave to it ; take me into the bosome of thy love for christs sake ; castle me in the armes of thy everlasting strength ; it is in thy power to save me from , or give me up into the hands of my enemie : i have no confidence in my self or any other : into thy hands i commit my cause , my life , and relie on thee ; this dependance of a soul undoubtedly will awaken the almighty power of god , for such a ones defence : he hath sworn the greatest oath that can come out of his blessed lips , even by himself , that such as thus flie for refuge to hope in him shall have strong consolation , heb. . . this indeed may give the saint the greater boldnesse of faith to expect kindly entertainment , when he repairs to god for refuge , because he cannot come before he is look't for , god having set up his name and promises as a strong tower , both calls his people into these chambers , and expects they should betake themselves thither . sixthly , christs presence and employment in heaven layes a strong engagement on god to bring his whole force and power into the field upon all occasions for his saints defence ; one special end of his journey to heaven ▪ and abode there is , that he might ( as the saints solicitour ) be ever interceding for such supplies and succours of his father , as their exigencies call for ; and the more to assure us of the same before he went , he did ( as it were ) tell us , what heads he meant to go upon in his intercession , when he should come there ; one of which was this , that his father should keep his children while they were to stay in the world , from the evil thereof , john . . neither doth christ take upon him this work of his own head , but hath the same appointment of his father , for what he now prayes in heaven , as he had for what he suffered on earth : he that ordained him a priest to die for sinners , did not then strip him of his priestly garments ( as aaron , ) but appoints him to ascend in them to heaven , where he sits a priest for ever by gods oath . and this office of intercession , was erected purely in mercy to believers , that they might have full content given them for the performance of all that god had promised ; so that jesus christ lies lieger at court as our embassadour , to see all carried fairly between god and us according to agreement : and if christ follows his businesse close , and be faithful in his place to believers , all is well ; and doth it not behove him to be so , who intercedes for such dear relations ? suppose a kings son should get out of a besieged city , where he hath left his wife and children ; ( whom he loves as his own soule , ) and these all ready to die by sword or famine , if supply come not the sooner , could this prince , when arrived at his fathers house please himself with the delights of the court , and forget the distresse of his family ? or rather would he not come post to his father , ( having their cries and groans alwayes in his eares ) and before he eat or drink , do his errand to his father , and entreat him if ever he lov'd him , that he would send all the force of his kingdom to raise the siege , rather then any of his dear relations should perish ? surely ( sirs ) though christ be in the top of his preferment , and out of the storme in regard of his own person , yet his children left behind in the midst of sins , satans , and the worlds batteries are in his heart , and shall not be forgotten a moment by him . the care he takes in our businesse appeared in the speedy dispatch he made of his spirit to his apostles supply , when he ascended , which assoon almost as he was warme in his seat , at his fathers right hand , he sent , to the incomparable comfort of his apostles and us , that to this day , yea , to the end of the world do , or shall believe on him . sect . . the second branch of the point followes : that saints should eye this power of god as engaged for them , and presse it home upon their soules till they silence all doubts and feares about the matter ; which is the importance of this exhortation : be strong in the lord , and in the power of his might ; fortifie and entrench your soules within the breast-work of this attribute of gods mighty power made over to you by god himselfe . first , it is the end as of all promises to be security to our faith , so of those in particular where his almighty power is expresly engaged , that we may count this attribute our portion , and reap the comfort it yields as freely , as one may the crop of his own field : walk before me , saith god to abraham , i am god almighty ; set on this as thy portion , and live upon it ; the apostle , heb. . . teacheth us what use to make of promises , verse . i will never leave thee nor forsake thee , there is the promise , and the inference , which he teacheth us to draw by faith from this , follows , ver . . so we may boldly say , the lord is my helper . we , that is , every believer may boldly say , that is , we may conclude god will help : not sneakingly , timorously , perhaps he will ; but we may boldly assert it in the face of men and devils , because he that is almighty hath said it . now for a christian not to strengthen his faith on this incomparably sweet attribute , but to sit down with a few weak unsetled hopes , when he may , yea , ought to be strong in the faith of such promises , what is it but to undervalue the blessing of such promises ? as if one should promise another house and land , and bid him make them as sure to himself as the law can binde , and he should take no care to effect this , would it not be interpreted as a sleighting of his friends kindnesse ? is it a small matter that god passeth over his almighty power by promise to us , and bids us make it as sure to our selves as we can by faith , and we neglect this , leaving the writings of the promises unsealed on our hearts . secondly , our obedience and comfort are strong or weak as our faith is on this principle . first , our obedience , that being a childe of faith partakes of its parents strength or weaknesse ; abraham being strong in faith , what an heroick act of obedience did he perform in offering up his son ? his faith being well set on the power of god , he carries that without staggering , which would have laid a weak faith on the ground . no act of faith more strengthens for duty , then that which eyes gods almighty power engaged for its assistance , go in this thy might , said god to gideon , have not i call'd thee ? as if he had said , can i not , will i not carry thee through thy work ? away goes gideon in the faith of this and doth wonders . this brought the righteous man from the east to gods foot , though he knew not whither he went , yet he knew with whom he went , god almighty . but take a soul not perswaded of this how uneven and unstable is he in his obediential course ? every threat . from man if mighty dismayes him , because his faith not fixt on the almighty , and therefore sometimes he will shift off a duty to comply with man , and betray his trust into the hands of a sorry creature , because he hath fleshly eyes to behold the power of man , but wants a spiritual eye to see god at his back , to protect him with his almighty power ; which were his eyes open to see , he would not be so routed in his thoughts at the approach of a weak creature : should such a man as i flee ? said good nehemiah , nehem. . . he was newly come from the throne of grace , where he had called in the help of the almighty , verse . o god , strengthen my hands . and truly now he will rather die upon the place , then disparage his god with a dishonourable retreat . secondly , the christians comfort increaseth or waines , as the aspect of his faith is to the power of god. let the soule question that or his interest in it , and his joy gusheth out , even as blood out of a broken vein : it is true , a soule may scramble to heaven with much ado , by a faith of recumbency , relying on god as able to save , without this perswasion of its interest in god ; but such a soule goes with a scant side-winde , or like a ship whose masts are laid by the board , exposed to winde and weather , if others better appointed did not tow it along with them . many feares like waves ever and anon cover such a soule , that it is more under water then above ; whereas one that sees it selfe folded in the armes of almighty power , o how such a soule goes mounting afore the winde , with her sailes fill'd with joy and peace ! let affliction come , stormes arise , this blessed soule knows where it shall land and be welcome . the name of god is his harbour , where he puts in as boldly , as a man steps into his own house , when taken in a shower . he heares god calling him into this and other his attributes , as chambers taken up for him , isa . . come my people , enter into thy chambers . god calls them his , and it were foolish modesty not to own what god gives , isa . . . surely shall a man say , in the lord have i righteousnesse and strength , that is , i have righteousnesse in gods righteousnesse , strength in his strength , so that in this respect christ can no more say that his strength is his owne , and not the believers , then the husband can say my body is my own , and not my wives . a soule perswaded of this may sing merrily with the sharpest thorne at its breast ; so david , psal . . . my heart is fixed , my heart is fixed , i will sing and give praise . what makes him so merry in so sad a place as the cave where now he was ? he will tell you , verse . where you have him nestling himselfe under the shadow of gods wings , and now well may he sing care and fear away . a soul thus provided , may lie at ease on a hard bed . do you not think they sleep as soundly who dwell on london-bridge as they who live at white-hall or cheap-side , knowing the waves that roare under them cannot hurt them ? even so may the saints rest quietly over the floods of death it selfe , and feare no ill . sect . . vse is the almighty power of god engaged for the saints defence ? surely then they will have a hard pull , ( the saints enemies i mean ) who meddle with them that are so far above their match . the devil was so cunning , he would have job out of his trench , his hedge down , before he would fall on ; but so desperate are men , they will try the field with the saints , though incircled with the almighty power of god. what folly were it to attempt or sit down before such a city , which cannot be block't up so as no relief can get in : the way to heaven cannot . in the churches straitest siege , there is a river which shall make glad this city of god , with seasonable succours from heaven . the saints fresh-springs are all from god , and it is as feasible for sorry man to stop the water-courses of the clouds , as to dam up those streams , which invisibly glide like veins of water in the earth , from the fountain-head of his mercy into the bosome of his people : the egyptians thought they had israel in a trap , when they saw them march into such a nook by the sea-side ; they are entangled , they are entangled ; and truly so they had been irrecoverably , had not that almighty power which led them on , engaged to bring them off with honour and safety ; well , when they are out of this danger ; behold , they are in a wildernesse , where nothing is to be had for back and belly , and yet here they shall live fourty yeares , without trade or tillage , without begging or robbing of any of the neighbour-nations , they shall not be beholden to them for a penny in their way ; what cannot almighty power do to provide for his people ? what can it not do to protect them against the power and wrath of their enemies ? almighty power stood between the israelites and the egyptians , so that ( poor creatures ) they could not so much as come to see their enemie : god sets up a dark cloud as a blinde before their eyes , and all the while , his eye through the cloud is looking them into disorder and confusion ; and is the almighty grown weaker now a dayes , or his enemies stronger , that they promise themselves better successe ? no , neither ; but men are blinder then the saints enemies of old , who sometimes have fled at the appearances of god among his people , crying out , let us flee , for the lord fighteth for them . whereas there be many now a dayes will rather give the honour of their discomfitures to satan himself , then acknowledge god in the businesse ; more ready to say the devil fought against them , then god ? o you that have not yet worne off the impressions which the almighty power of god hath at any time made upon your spirits , beware of having any thing to do with that generation of men , whoever they are . come not near their tabernacle , cast not thy lot in amongst them , who are enemies to the saints of the most high , for they are men devoted to destruction . god so loves his saints , that he makes nothing to give whole nations for their ransome . he rip 't open the very wombe of egypt , to save the life of israel his childe , isa . . . vse secondly , this shews the dismal , deplorable condition of all you , who are yet in a christ lesse state , you have seen a rich mine open'd , but not a penny of this treasure comes to your share , a truth laden with incomparable comfort , but it is bound for another coast , it belongs to the saints into whose bosome this truth unlades all her comfort : see god shutting the door upon you , when he sets his children to feast themselves with such dainties , esay . . my servants shall eat , but ye shall be hungry ; my servants shall drink ; but ye shall be thirsty . god hath his set number , which he provides for ; he knows how many he hath in his family : these and no more shall sit down . one chief dish at the saints board is the almighty power of god ; this was set before abraham , and stands before all his saints , that they may eate to fulnesse of comfort on it ; but thou shalt be hungry ; he is almighty to pardon , but he will not use it for thee an impenitent sinner ; thou hast not a friend on the bench , not an attribute in all gods name will speak for thee : mercy it self will sit and vote with the rest of its fellow-attributes for thy damnation . god is able to save and help in a time of need , but upon what acquaintance is it that thou art so bold with god , as to expect his saving arme to be stretcht forth for thee ? though a man will rise at midnight to let in a childe , that cryes and knocks at his doore , yet he will not take so much paines for a dog , that lies howling there . this presents thy condition , sinner , sad enough , yet this is to tell thy story fairest ; for that almighty power of god which is engaged for the beleevers salvation , is as deeply obliged to bring thee to thy execution , and damnation . what greater tie then an oath ? god himself is under an oath to be the destruction of every impenitent soul . that oath which god sware in his wrath against the unbeleeving israelites , that they should not enter into his rest , concernes every unbeleever to the end of the world . in the name of god consider , were it but the oath of a man , or a company of men , that like those in the acts , should sweare to be the death of such a one , and thou wert the man , would it not fill thee with feare and trembling night and day , and take away the quiet of thy life , till they were made friends ? what then are their pillows stuft with , who can sleep so soundly without any horrour or amazement , though they be told , that the almighty god is under an oath of damning them body and soul , without timely repentance ? o bethink your selves , sinners , is it wisdome , or valour to refuse termes of mercy from gods hands , whose almighty power if rejected , will soone bring you into the hands of justice ? and how fearful a thing that is , to fall into the hands of almighty god , no tongue can expresse , no not they who feel the weight of it . vse . thirdly , this speaks to you , that are saints indeed , be strong in the faith of this truth , make it an article of your creed : with the same faith that you beleeve there is a god , beleeve also this gods almighty power is thy sure friend ▪ and then improve it to thy best advantage . as , first , in agonies of conscience that arise from the greatnesse of thy sinnes , flie for refuge into the almighty power of god. truly sirs , when a mans sinnes are displayed in all their bloody colours , and spread forth in their k●lling aggravations , and the eye of conscience awakened to behold them through the multiplying , or magnifying glasse of a temptation , they must needs surprize the creature with horror and amazement ; till the soul can say with the prophet : for all this huge hoast , there is yet more with me then against me . one almighty is more then many mighties . all these mighty sinnes and devils , make not one almighty sinne , or an almighty devil . oppose to all the hideous charges brought against thee by them this onely attribute . as the french ambassadour once silenced the spaniards pride in repeating his masters many titles , with one that drowned them all . god himself , hosea . . when he had aggravated his peoples sinnes to the height , then to shew what a god can do , breaks out into a sweet promise : i will not execute the fiercenesse of mine anger , and why not ? i am god , and not man. i will shew the almightinesse of my mercy . something like our usual phrase ; when a childe or a woman strikes us , i am a man , and not a childe , or woman , therefore i will not strike again . the very considering god to be god , supposeth him almighty to pardon as well as to avenge , and this is some relief ; but then to consider it is almighty power in bond and covenant to pardon , this is more ; as none can binde god but himself , so none can break the bond himself makes : and are they not his own words , that he will abundantly pardon ? isa . . he will multiply to pardon , as if he had said , i 'le drop mercy with your sinne , and spend all i have , rather then let it be said my good is overcome of your evil . it fares with the gracious soul in this case as with a captaine , that yields his castle upon gracious termes of having his life spared , and he safely convey'd to his house , there to be setled peaceably in his estate and possessions , for all which he hath the generals hand and seal , on which he marcheth forth ; but the rude souldiers assault him , and put him in feare of his life , he appeals to the general , ( whose honour now is engaged for him ) and is presently releeved , and his enemies punisht : thou mayest poore soule , when accused by satan , mollested by his terrours , say , it is god that justifies ; i have his hand to it , that i should have my life given me assoon as i laid down my armes and submitted to him , which i desire to do ; behold , the gates of my heart are open to let the prince of peace in , and is not the almighty able to performe his promise ? i commit my selfe to him as unto a faithful creatour . secondly , improve this almighty power of god , and thy interest therein , in temptations to sin , when thou art over-powered , and fliest before the face of thy strong corruption , or fearest thou shalt one day fall by it , make bold to take hold of this attribute , and re-inforce thy self from it again to resist , and in resisting , to believe a timely victory over it . the almighty god stands in sight of thee while thou art in the valley fighting , and stayes but for a call from thee when distressed in battel , and then he will come to thy rescue : jehoshaphat cried , when in the throng of his enemies , and the lord helped him , much more mayest thou promise thy self his succour in thy soul-combates : betake thy self to the throne of grace with that promise ; sin shall not have dominion over you : and before thou urgest it ( the more to help thy faith , ) comfort thy self with this , that though this word almighty is not exprest , yet it is implied in this and every promise , and thou mayest without adding a title to the word of god read it in thy soul ; sin shall not have dominion over you , saith the almighty god , for this and all his attributes are the constant seale to all his promises . now soule put the bond in suit , fear not the recovery , 't is debt , and so due : he is able whom thou suest , and so there is no feare of losing the charge of the suit , and he that was so gracious to binde himself when he was free , will be so faithful ( being able ) to perform now he is bound : only while thou expectest the performance of the promise , and the assistance of this almighty power against thy corruptions , take heed that thou keep under the shadow of this attribute , and condition of this promise . the shadow will not cool except in it ; what good to have the shadow , though of a mighty rock , when we sit in the open sun ? to have almighty power engaged for us , and we to throw our selves out of the protection thereof by bold salleys into the mouth of temptation ? the saints falls have been , when they run out of their trench and hold ; for like the conies , they are a weak people in themselves , and their strength lies in the rock of gods almightinesse , which is their habitation . thirdly , christian , improve this , when opprest with the weight of any duty and service , which in thy place and calling lies upon thee . perhaps thou findest the duty of thy calling too heavy for thy weak shoulders , make bold by faith to lay the heaviest end of thy burden on gods shoulder , which is thine ( if a believer ) as sure as god can make it by promise . when at any time thou art sick of thy work , and ready to think with jonas to run from it ; encourage thy selfe with that of god to gideon , whom he call'd from the flaile to thresh the mountains , go in this thy might , hath not god call'd thee ? fall to the work god sets thee about , and thou engagest his strength for thee . the way of the lord is strength . run from thy work , and thou engagest gods strength against thee , he 'll send some storme or other after thee to bring home his runaway servant . how oft hath the coward been kill'd in a ditch , or under some hedge , when the valiant souldier that stood his ground and kept his place got off with safety and honour ? art thou call'd to suffer ? flinch not because thou art afraid , thou shalt never be able to bear the crosse ; god can lay it so even , thou shalt not feel it ; though thou shouldest finde no succour till thou comest to the prison-door , yea , till thou hast one foot on the ladder , or thy neck on the block , despair not . in the mount will the lord be seen . and in that houre he can give thee such a look of his sweet face , as shall make the blood come in the gastly face of a cruel death , and appear lovely in thy eye for his sake . he can give thee so much comfort in hand , as thou shalt acknowledge god is aforehand with thee , for all thy shame & pain thou canst endure for him ; and if it should not amount to this , yet so much as will bear all thy charges thou canst be put to in the way , lies ready told in that promise , cor. . . thou shalt have it at sight , and this may satisfie a christian , especially if he considers , though he doth not carry so much of heavens joy about him to heaven as others , yet he shall meet it as soon as he comes to his fathers house , where it is reserved for him . in a word , christian , relie upon thy god , and make thy daily applications to the throne of grace , for continual supplies of strength : you little think how kindly he takes it , that you will make use of him , the oftner the better , and the more you come for , the more welcome ; else why would christ have told his disciples , hitherto ye have ask't nothing ; but to expresse his large heart in giving , loath to put his hand to his purse for a little , and therefore by a familiar kind of rhetorick puts them to rise higher in asking , as naaman when gehazi asks one talent , entreats him to take two ; such a bountiful heart thy god hath , while thou art asking a little peace and joy , he bids thee open thy mouth wide , and hee 'l fill it , go and ransack thy heart , christian , from one end to the other , finde out thy wants , acquaint thy selfe with all thy weaknesses , and set them before the almighty , as the widow her empty vessels before the prophet , hadst thou more then thou canst bring , thou mayest have them all fill'd . god hath strength enough to give , but he hath no strength to deny , here the almighty himselfe ( with reverence be it spoken ) is weak ; even a childe , the weakest in grace of his family , that can but say father , is able to overcome him ; and therefore let not the weaknesse of thy faith encourage thee . no greater motive to the bowels of mercy to stir up almighty power to relieve thee , then thy weaknesse , when pleaded in the sense of it . the pale face and thin cheeks ( i hope ) move more with us , then the canting language of a stout sturdy beggar . thus that soule that comes laden in the sense of his weak faith , love , patience , the very weaknesse of them carries an argument along with them for succour . chap. v. wherein is answered a grand objection , that some disconsolate soules may raise against the former discourse . object . o but , saith some disconsolate christian , i have prayed again and again for strength against such a corruption , and to this day my hands are weak , and these sons of zerviah are so strong , that i am ready to say , all the preachers do but flatter me , that do poure their oyle of comfort upon my head , and tell me i shall at last get the conquest of these mine enemies , and see that joyful day wherein with david , i shall sing to the lord , for delivering me out of the hands of all mine enemies . i have prayed for strength for such a duty , and finde it come off as weakly and dead-heartedly as before . if god be with me by his mighty power to help me , why then is all this befailen me ? answ . first , look once again , poor heart , into thy own bosom , and see whether thou findest not some strength sent into thee , which thou didst over-look before ; this may be , yea , is very ordinary in this case , when god answers our prayer not in the letter , or when the thing itselfe is sent , but it comes in at the back door , while we are expecting it at the fore ; and truly thus the friend thou art looking for , may be in thine house and thou not know it . is not this thy case , poor soul ? thou hast been praying for strength against such a lust , and now thou wouldest have god presently put forth his power to knock it on the head , and lay it for dead , that it should never stir more in thy bosome : is not this the doore thou hast stood looking for god to come in at , and no sight or newes of thy god his coming that way ? thy corruption yet stirs , it may be is more troublesom then before ; now thou askest , where is the strength promised to thy relief ? let me intreat thee before thou layest down this sad conclusion against thy god or self , see whether he hath not conveyed in some strength by another door : perhaps thou hast not strength to conquer it so soon as thou desirest , but hath he not given further praying strength against it ? thou prayedst before , but now more earnestly , all the powers of thy soul are up to plead with god ; before thou wast more favourable and moderate in thy request , now thou hast a zeal , thou canst take no denial , yea , welcome any thing in the room of thy corruption ; would god but take thy sin and send a crosse , thou wouldest blesse him : now , poor soule , is this nothing , no strength ? had not thy god re-inforced thee , thy sin would have weakened thy spirit of prayer , and not increased it . david began to recover himself , when he began to recover his spirit of prayer . the stronger the cry , the stronger the childe , i warrant you . jacob wrestled , and this is called his strength , hos . . it appeared , there was much of god in him that he could take such hold of the almighty , as to keep it , though god seemed to shake him off ; if thus thou art enabled , soule , to deal with the god of heaven , no feare but thou shalt be much more able to deal with sin and satan . if god hath given thee so much strength , to wrestle with him above and against denials , thou hast prevailed with the stronger of the two : overcome god , and he 'll overcome the other for thee . again , perhaps thou hast been praying for further strength to be communicated to thee in duty , that thou mightest be more spiritual , vigorous , united , sincere , and the like therein , and yet thou findest thy old distempers hanging about thee , as if thou hadst never acquainted god with thy aile ; well , soule , look once again into thy bosome with an unprejudiced eye , though thou doest not find the assisting strength thou prayedst for , yet hast thou no more self-abasing strength ? perhaps the annoyance thou hast from these remaining distempers in duty , occasion thee to have a meaner opinion of all thy duties then ever , yea , they make thee abhor thy selfe in the sense of these , as if thou hadst so many loathsom vermein about thee . jobs condition on the dunghil , with all his botches and running sores on his body , appears desirable to thee , in comparison of thine , whose soul thou complainest is worse then his body . o this afflicts thy soul deeply , doth it not ? that thou shouldest appear before the lord with such a dead , divided heart , and do his work worst that deserves best at thy hands , and is all this nothing ? surely , christian , thine eyes are held as much as hagars , or else thou wouldest see the streamings forth of divine grace in this frame of thy heart ; surely others will think god hath done a mighty work in thy soule ; what harder and more against the haire , then to bring our proud hearts to take shame for that , whereof they naturally boast and glory ? and is it nothing for thee to tread on the very neck of thy duties , and count them matter of thy humiliation and abasing , which others make the matter of their confidence and self-rejoycing ? good store of vertue hath gone from christ , to dry this issue of pride in thy heart , which sometimes in gracious ones runs through and through their duties , that it is seen or may be by those that have lesse grace then themselves . answ . secondly , christian , candidly interpret gods dealings with thee . suppose it be as thou sayest , thou hast pleaded the promise , and waited on the means , and yet findest no strength from all these receits , either in thy grace or comfort , now take heed of charging god foolishly , as if god were not what he promiseth , this were to give that to satan which he is all this while gaping for . it is more becoming the dutiful disposition of a childe , when he hath not presently what he writes for to his father , to say , my father is wiser then i , his wisdom will prompt him , what and when to send to me , and his fatherly affections to me his childe , will neither suffer him to deny any thing that is good , or slip the time that is seasonable . christian , thy heavenly father hath gracious ends that hold his hand at present , or else thou hadst ere this heard from him . first , god may deny further degrees of strength to put thee on the exercise of that thou hast more carefully . as a mother doth by her childe , that is learning to go , she sets it down , and stands some distance from it , and bids it come to her , the childe feels its legs weak , and cries for the mothers help , but the mother steps back on purpose , that the childe should put forth all its little strength in making after her : when a poor soul comes and prayes against such a sin , god seems to step back and stand at a distance ; the temptation increaseth , and no visible succour appears , on purpose that the christian , though weak , should exercise that strength he hath . indeed we shall finde the sense of a soules weaknesse , is an especial meanes to excite it into a further care and diligence : one that knowes his weaknesse , how prone he is in company to forget himself , in passion how apt he is to flie out , if there be a principle of true grace , this will excite him to be more fearful and watchful , then another that hath obtained greater strength against such great temptations . as a childe that writes for money to his father , none comes presently , this makes him husband that little he hath the better , not a penny now shall be laid out idly ; thus when a christian hath prayed against such a sin again and again , and yet finds himself weak , prone to be worsted , o how careful will this , should this make such a one of every company , of every occasion ? such a one had not need give his enemie any advantage . secondly , god may deny the christian such assisting strength in duty , or mortifying strength of corruption as he desires , purely on a gracious design , that he may thereby have an advantage of expressing his love in such a way , as shall most kindly work upon the ingenuity of the soule to love god again . perhaps ( christian ) thou prayest for a mercy thou wantest , or for deliverance out of some great affliction , and in the duty thou findest not more assistance then ordinary , yea , many distractions of spirit in it , and mis-giving thoughts with unbelieving feares after it ; well , notwithstanding those defects in thy duty , yet god heares thy prayer , and sends in the mercy on purpose , that he may greaten his love in thine eye , and make it more luscious and sweet to thy taste , from his accepting thy weak services , and passing by the distempers of thy spirit . here is lesse strength for the duty , that thou mayest have more love in the mercy , nothing will affect a gracious heart more then such a consideration . see it in david , psal . . , . i said in my haste , all men are liars . what shall i render to the lord for all his benefits towards me ? as if david had said , notwithstanding all the comfortable messages i had from god by his prophets concerning this matter , my own prayers , and those remarkable providences , which carried in them a partial answer to them , and performance of what was promised , yet i betray'd much unbelief , questioning the truth of the one , and the return of the other ; and hath god notwithstanding all my infirmities fulfill'd my desire , and performed his promise ? o what shall i render unto the lord ? thus david reades gods mercy through the spectacles of his own weaknesse and infirmity , and it appears great , whereas if a mercy should come in , as an answer to a duty managed with such strength of faith , and height of other graces , as might free him and his duty from usual infirmities , this might prove a snare , and occasion some self-applauding , rather then mercy-admiring thoughts in the creature . thirdly , god may communicate the lesse of his assisting strength , that he may shew the more of his supporting strength , in upholding weak grace : we do not wonder to see a man of strong constitution , that eats his bread heartily , and sleeps soundly , live : but for a crazie body , full of ailes and infirmities , to be so patcht and shored up by the physicians art that he stands to old age , this begets some wonder in the beholders . it may be thou art a poor trembling soule , thy faith is weak , and thy assaults from satan strong , thy corruptions stirring and active , and thy mortifying strength little , so that in thy opinion they rather gain ground on thy grace , then give ground to it , ever and anon thou art ready to think , thou shalt be cast as a wrack upon the devils shoare : and yet to this day thy grace lives , though full of leaks ; now is it not worth the stepping aside to see this strange sight ? a broken ship with masts and hull rent and torne , thus towed along by almighty power , through an angry sea , and armadoes of sins and devils , safely into its harbour . to see a poore dilling or rush candle in the face of the boisterous winde , and not blown out ; in a word , to see a weak stripling in grace held up in gods armes , till he beats the devil craven : this god is doing in upholding thee : thou art one of those babes , out of whose mouth god is perfecting his praise , by ordaining such strength for thee , that thou a babe in grace , shalt yet foile a giant in wrath and power . thirdly , if after long waiting for strength from god , it be as thou complainest , enquire whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which hinders , be not found in thy self . the head is the seat of animal spirits , yet there may be such obstructions in the body , as the other members may for a time be deprived of them ; till the passage be free between christ thy head and thee , thy strength will not come , and therefore be willing to enquire . first , hast thou come indeed to god for strength to performe duty , to mortifie corruption and the like ? perhaps thou wilt say , yes , i have waited on those ordinances , which are the way in which he hath promised to give out strength . but is this all ? thou mayest come to them , and not wait on god in them . hast thou not carnally expected strength from them , and so put the ordinance , as she her husband in gods stead ? hath not the frame of thy spirit some affinity with theirs in james . . we will go into such a city , and buy , and sell , and get gaine : hath not thy heart said , i will go and hear such a man , and get comfort , get strength ? and doest thou wonder thou art weak , barren and unfruitful ? are ordinances god , that they should make you strong or comfortable ? thou mayest heare them answer thee , poor soul , as the king to the woman in the siege of samaria : help , o prayer , sayest thou , or , o minister ; how can they help except the lord help : these are but christs servants : christ keeps the key of his wine-cellar , they cannot so much as make you drink , when you come to their masters house ; and therefore , poor soul , stay not short of christ , but presse through all the croud of ordinances , and ask to speak with jesus , to see jesus and touch him , and vertue will come forth . secondly , ask thy soule whether thou hast been thankful for that little strength thou hast ; though thou art not of that strength in grace , to run with the foremost , and hold pace with the tallest of thy brethren , yet art thou thankful that thou hast any strength at all ? though it be but to cry after them , whom thou seest out-strip thee in grace , this is worth thy thanks . all in davids army attained not to be equal with his few worthies in prowesse and honour , and yet did not cashiere themselves : thou hast reason to be thankful for the meanest place in the army of saints , the least communications of gospel mercy and grace must not be over-look't . assoon as ever moses with his army was through the sea , they strike up before they stir from the bank-side , and acknowledge the wonderful appearance of gods power and mercy for them , though this was but one step in their way ; a howling wildernesse presented it self to them , and they not able to subsist a few dayes with all their provision , for all their great victory , yet moses , he will praise god for this handsel of mercy . this holy man knew the only way to keep credit with god , so as to have more , was to keep touch , and pay down his praise for what was received . if thou wouldest have fuller communications of divine strength , owne god in what he hath done . art thou weak ? blesse god thou hast life . doest thou through feeblenesse often faile in duty , and fall into temptation ? mourne in the sense of these : yet blesse god , that thou doest not live in a total neglect of duty , out of a prophane contempt thereof , and that in stead of falling through weakness , thou doest not lie in the mire of sin through the wickednesse of thy heart . the unthankful soul may thank it self , it thrives not better . thirdly , art thou humble under the assistance and strength god hath given thee ? pride stops the conduit ; if the heart begin to swell , it is time for god to hold his hand and turne the cock , for all that is poured on such a soule runs over into self-applauding , and so is as water spilt in regard of any good it doth the creature , or any glory it brings to god. a proud heart and a lofty mountain are never fruitful . now beside the common wayes that pride discovers it self , as by under-valuing others , and over-valuing it selfe , and such like , you shall observe two other symptomes of it . first , it appears in bold adventures , when a person runs into the mouth of temptation , bearing himself up on the confidence of his grace receiv'd . this was peters sin , by which he was drawn to engage further then became an humble faith , running into the devils-quarters , and so became his prisoner for a while . the good man , when in his right temper , had thoughts low enough of himself , as when he ask't his master , is it i ? but he that feared at one time , lest he might be the traitour , at another cannot think so ill of himself , as to suspect he should be the denyer of his master . what he ? no , though all the rest should forsake him , yet he would stand to his colours ; is this thy case , christian ? possibly god hath given thee much of his minde , thou art skilful in the word of life , and therefore thou darest venture to breath in corrupt aire , as if only the weak spirits of lesse knowing christians , exposed them to be infected with the contagion of errour and heresie ; thou hast a large portion of grace , or at least thou thinkest so , and venturest to go where an humble-minded christian would fear his heels should slip under him . truly now thou temptest god to suffer thy lock to be cut , when thou art so bold to lay thy head in the lap of a temptation . secondly , pride appears in the neglect of those means , whereby the saints graces and comforts are to be fed when strongest . may be , christian , when thou art under feares and doubts then god hath thy company , thou art oft with thy pitcher at his door , but when thou hast got any measure of peace , there growes presently some strangenesse between god and thee : thy pitcher walks not as it was wont to these wells of salvation . no wonder if thou ( though rich in grace and comfort ) goest behinde-hand , seeing thou spendest on the old stock , and drivest no trade at present to bring in more : or if thou doest not thus neglect duty , yet may be thou doest not perform it with that humility , which formerly beautified the same : then thou prayedst in the sense of thy weaknesse to get strength , now thou prayest to shew thy strength , that others may admire thee . and if once ( like hezekiah ) we call in spectators to see our treasure , and applaud us for our gifts and comfort , then it is high time for god , if he indeed love us , to send some messengers to carry these away from us , which carry our hearts from him . fourthly , if thy heart doth not smite thee from what hath been said , but thou hast sincerely waited on god , and yet hast not received the strength thou desirest , yet let it be thy resolution to live and die waiting on him . god doth not tell us his time of coming , and it were boldnesse to set on of our own heads . go , saith christ to his disciples , luke . . stay ye in jerusalem , until ye be endued with power from on high. thus he saith to thee , stay at jerusalem , wait on him in the means he hath appointed , till thou beest endued with further power to mortifie thy corruptions , &c. and for thy comfort know first , thy thus persevering to wait on god , will be an evidence of strong grace in thee : the lesse encouragement thou hast to duty , the more thy faith and obedience to bear thee up in duty . he that can trade when times are so dead , that all his ware lies upon his hand , and yet drawes not in his hand , but rather trades more and more , sure his stock is great . what , no comfort in hearing , no ease to thy spirit in praying , and yet more greedy to heare , and more-frequent in prayer ? o soul , great is thy faith and patience . secondly , assure thy self when thou art at the greatest pinch strength shall come : they that wait on the lord shall renew their strength : when the last handful of meale was dressing , then is the prophet sent to keep the widows house . when temptation is strong , thy little strength even spent , and thou ready to yield into the hands of thine enemies , then expect succours from heaven to enable thee to hold out under the temptation : thus to paul , my grace is sufficient , or power from heaven to raise the siege , and drive away the tempter ; thus to job , when satan had him at an advantage , then god takes him off . like a wise moderatour , when the respondent is hard put to it by a subtile opponent , takes him off , when he would else run him down . james . . ye have heard of the patience of job , and have seen the end of the lord , that the lord is very pitiful , and of tender mercy . ephesians . . put on the whole armour of god , that ye may be able to stand against the wiles of the devil . this verse is a key to the former , wherein the apostle had exhorted believers to encourage , and bear up their fainting spirits on the lord , and the power of his might . now in these words he explains himself , and shewes how he would have them do this , not presumptuously come into the field without that armour , which god hath appointed to be worne by all his souldiers , and yet with a bravado to trust in the power of god to save them . that soule is sure to fall short of home , ( heaven i mean ) who hath nothing but a carnal confidence on the name of god , blowen up by the ignorance of god and himself : no , he that would have his confidence duly placed on the power of god , must conscienciously use the means appointed for his defence , and not rush naked into the battel , like that fanatick spirit at munster , who would needs go forth , and chase away the whole army , then besieging that city , with no other cannon , then a few words charged with the name of the lord of hostes , ( which he blasphemously made bold to use ) saying , in the name of the lord of hostes depart . but himself soon perished ; to learne others wisdom by what he paid for his folly . what foolish braving language shall you hear drop from the lips of the most prophane and ignorant among us ? they trust in god , hope in his mercy , defie the devil and all his works , and such like stuffe , who yet are poor naked creatures , without the least piece of gods armour upon their souls . to cashiere such presumption from the saints camp , he annexeth this directory to his exhortation , put on the whole armour of god , &c. so that the words fall into these two general parts . first , a direction annex't to the former exhortation , shewing how we may in a regular way come to be strong in the lord , that is , by putting on the whole armour of god. secondly , a reason or argument strengthening this direction , that ye may be able to stand against the wiles of the devil . in the direction observe , first . the furniture he directs , and that is armour . secondly , the kinde or quality of this armour , armour of god thirdly , the quantity or entirenesse of the armour ; the whole armour of god. fourthly , the use of this armour ; put on the whole armour of god. to begin with the first , the furniture which every one must get that would fight christs battels . the question here will be , what is this armour ? first , by armour is meant christ ; we reade of putting on the lord jesus , rom. . . where christ is set forth under the notion of armour . the apostle doth not exhort them for rioting and drunkennesse , to put on sobriety and temperance ; for chambering and wantonnesse , put on chastity ; ( as the philosopher would have done ) but bids , put on the lord jesus christ ; implying thus much till christ be put on , the creature is unarmed . 't is not a mans morality and philosophical vertues , that will repel a temptation , sent with a full charge from satans cannon , though possibly it may the pistol shot of some lesse solicitation ; so that he is the man in armour , that is in christ . again , the graces of christ these are armour , as the girdle of truth , the breast plate of righteousnesse , and the rest . hence we are bid also put on the new man , eph. . . which is made up of all the several graces , as its parts and members . and he is the unarm'd soule , that is the unregenerate soule . not excluding those duties and means which god hath appointed the christian to use for his defence , the phrase thus opened ; the point is , chap. i. sheweth the christlesse and gracelesse soule , to be the soule without armour , and therein his misery . that a person in a christlesse , gracelesse state is naked and unarm'd , and so unfit to fight christs battels against sin and satan . or thus , a soule out of christ is naked and destitute of all armour to defend him against sin and satan . god at first sent man forth in compleat armour , being created in righteousnesse and true holines ; but by a wile the devil strip't him , and therfore assoon as the first sin was compleated , it is written , gen. . . they were naked , that is , poor weak creatures , at the will of satan a subdued people , disarm'd by their proud conquerour , and unable to make head against him . indeed it cost satan some dispute to make the first breach , but after that he had once the gates open'd to let him in as conquerour into the heart of man , he playes rex : behold , a troop of other sins croud in after him , without any stroak or strife , in stead of confessing their sins , they run their head in a bush , and by their good will would not come where god is , and when they cannot flie from him , how do they prevaricate before him ? they peale one of another , shifting the sin rather then suing for mercy . so quickly were their hearts hardened through the deceitfulnesse of sin . and this is the woful condition of every son and daughter of adam , naked he findes us , and slaves he makes us , till god by his effectual call delivers us from the power of satan into the kingdome of his dear son , which will further appear , if we consider this christlesse state in a foure-fold notion . first , it is a state of alienation from god. ephes . . . ye were without christ , being aliens from the common-wealth of israel , strangers from the covenant of promise , &c. such a one hath no more to do with any covenant-promise , then he that lives at rome hath to do with the charter of london , which is the birth-right of its own denisons , not strangers . he is without god in the world , he can claim no more protection from god , then an out-law'd subject from his prince ; if any mischief befalls him , the mends is in his own hands , whereas god hath his hedge of special providence about his saints , and the devil , though his spite be most at them , dares not come upon gods ground to touch any of them , without particular leave . now what a deplored condition is that , wherein a soule is left to the wide world , in the midst of legions of lusts and devils , to be rent and torne l●ke a silly hare among a pack of hounds , and no god to call them off ? let god leave a people , though never so warlike , presently they lose their wits , cannot finde their hands ; a company of children or wounded men may rise up , and chase them out of their fenced cities , because god is not with them ; which made caleb and joshuah pacifie the mutinous israelites at the tidings of giants and walled cities with this ; they are bread for us , their defence is departed from them . how much more must that soule be as bread to satan , that hath no defence from the almighty ? take men of the greatest parts , natural or acquired accomplishments , who only want an union with christ , and renewing grace from christ : o what fooles doth the devil make of them , leading them at his pleasure , some to one lust , some to another ; the proudest of them all is slave to one or other , though it be to the ruining of body and soul for ever , where lies the mystery , that men of such parts and wisdom , should debase themselves to such drudgery work of hell ? even here , they are in a state of alienation from god , and no more able of themselves to break the devils prison , then a slave ro run from his chain . secondly , the christlesse state is a state of ignorance , and such must needs be naked and unarm'd . he that cannot see his enemie , how can he ward off the blow he sends ? one seeing prophet leads a whole army of blinde men whither he pleaseth . the imperfect knowledge saints have here , is satans advantage against them ; he often takes them on the blinde side , how easily then may he with a parcel of good words carry the blinde soule out of his way , who knowes not a step of the right ? now that the christlesse state is a state of ignorance , see eph. . . ye were sometimes darknesse , but now are ye light in the lord. ye were darknesse , not in the dark , so one that hath an eye may be . a childe of light is often in the dark , concerning some truth or promise , but then hath a spiritual eye , which the christlesse person wants , and so is darknesse . and this darknesse cannot be enlightened , but by its union with christ , which is exprest in the following phrase ; but now are ye light in the lord. as the eye of the body once put out , can never be restored by the creatures art , so neither can the spiritual eye , lost by adams sin , be restored by the teaching of men or angels . it is one of the diseases which christ came to cure , luke . . 't is true , there is a light of reason , which is imparted to every man by nature , but this light is darknesse , compared with the saints . as the night is dark to the day , even when the moon is in its full glory . this night-light of reason may save a person from some ditch or pond , great and broad sins , but it will never help him to escape the more secret corruptions , which the saint sees like atomes in the beams of spiritual knowledge . there is such curious work the creature is to do , which cannot be wrought by candle-light of natural knowledge . nay more , where the common illumination of the spirit is superadded to this light of nature , yet that is darknesse compar'd with the sanctifying knowledge of a renewed soule , which doth both discover spiritual truths , and warme the heart at the same time with the love of truth , having like the sun a prolifical and quickening vertue , which the other wants ; so that the heart lies under such common illuminations cold and dead . he hath no more strength to resist satan , then if he knew not the command ; whereas the christians knowledge , even when taken prisoner by a temptation , pursues and brings back the soul as abraham his nephew , out of the enemies hands ; which hints the third thirdly , the christlesse state is a state of impotency , rom. . when we were without strength , christ came to die for the ungodly . what can a disarm'd people that have not sword or gun do to shake off the yoke of a conquering enemie ? such a power hath satan over the soule , luke . . he is call'd the strong man that keeps the soule as his palace : if he hath no disturbance from heaven , he need feare no mutiny within ; he keeps all in peace there . what the spirit of god doth in a saint , that in a manner doth satan in a sinner . the spirit fills the heart of his with love , joy , holy desires , feares ; so satan fills the sinners heart with pride , lust , lying : why hath satan filled thy heart , saith peter ? and thus fill'd with satan ( as the drunkard with wine ) he is not his own man , but satans slave . fourthly , the state of unregeneracy is a state of friendship with sin and satan . if it be enmity against god , ( as it is ) then friendship with satan . now it will be hard to make that soule fight in earnest against his friend . is satan divided ? will the devil within fight against the devil without ? satan in the heart shut out satan at the door ? sometimes indeed there appears a scuffle between satan and a carnal heart , but it is a meer cheat , like the fighting of two fencers on a stage , you would think at first they were in earnest , but observing how wary they are , where they hit one another , you may soon know they do not mean to kill : and that which puts all out of doubt , when the prize is done , you shall see them making merry together , with what they have got of their spectatours , which was all they fought for ; when a carnal heart makes the greatest bussle against sin by complaining of it , or praying against it , follow him but off the stage of duty , ( where he hath gained the reputation of a saint , the prize he fights for ) and you shall see them sit as friendly together in a corner as ever . vse first , this takes away the wonder of satans great conquests in the world : when you look abroad , and see his vast empire , and what a little spot of ground contains christs subjects , what heaps of precious souls lie prostrate under this foot of pride , and what a little regiment of saints march under christs banner ; perhaps the strangenesse of the thing may make you ask , is hell stronger then heaven ? the armes of satan more victorious then the crosse of christ ? no such matter : consider but this one thing , and you will wonder that christ hath any to follow him , rather then that he hath so few . satan findes the world unarm'd , when the prince of the world comes , he findes nothing to oppose ; the whole soule is in a disposition to yield at first summons ; and if conscience , governour for god in the creature stands out a while , all the other powers , as will and affections are in a discontent , ( like mutinous souldiers in a garrison ) who never rest till they have brought over conscience to yield , or against its command set open the city gate to the enemie , and so deliver traiterously their conscience prisoner to their lusts : but when christ comes to demand the soul , he meets a scornful answer : depart from us , we desire not the knowledge of the most high. we will not have this man to reign over us . with one consent they vote against him , and rise up as the philistines against samson whom they call'd the destroyer of the countrey . ye will not come , unto me , saith christ . o how true are poor sinners to the devils trust ! they will not deliver the castle they hold for satan , till fired over their heads . pharaoh opposeth moses on one hand , and israel cry out upon him on the other . such measure hath christ both at satans hand , and the sinners . that which lessened alexanders conquests , was , he overcame a people buried in barbarisme , without armes or discipline of war ; and that which heightened cesars , ( though not so many ) he overcame a people more warlike and furnish't . satans victories are of poor ignorant , gracelesse souls , who have neither armes , nor hands , nor hearts to oppose ; but when he assaults a saint , then he sits down before a city with gates and bars , and ever riseth with shame ; unable to take the weakest hold , to pluck the weakest saint out of christs hands ; but christ brings souls out of his dominion with a high hand , in spite of all the force and fury of hell , which like pharaoh and his hoste pursue them . vse secondly , this gives us a reason why the devil hath so great a spite against the gospel . why ? because this opens a magazine of armes and furniture for the soule ; the word is that tower of david , cant. . . built for an armourie , wherein there hang a thousand bucklers ; all the shields of mighty men . hence the saints have ever had their armour , and the preaching of the gospel unlocks it . as gospel-light ascends , so satans shady kingdom of darknesse vanisheth . rev. . . there one angel comes forth to preach the everlasting gospel , and another angel followes at his back , verse . crying victoria , babylon is fallen , is fallen . the very first charge the gospel gave to the kingdom of darknesse , shak't the foundations thereof , and put the legions of hell to the run . the seventy , whom christ sent out , bring this speedy account of their ambassage ; lord , even the devils are subject unto us through thy name : and christ answers , i beheld satan as lightning fall from heaven . as if he had said , 't is no newes you tell me , i beheld satan falllng when i sent you : i knew the gospel would make work where it came ; and therefore no wonder satan labours to dispossesse the gospel , which dispossesseth him ; he knows that army is near lost , whose magazine is blowen up ; 't is true indeed , under the very gospel the devil rageth more in such swinish sinners , as are given over of god to be possest of that fiend , for rejecting of his grace ; but he is cast out of others , who before the loving kindnesse of god to man appeared in the gospel , were commanded by him , serving divers lusts and pleasures ; but now by the light of the gospel they see their folly , and by the grace it brings are enabled to renounce him . this , this is that which torments the foule spirit , to see himself forsaken of his old friends and servants , and this new lord to come and take his subjects from him : and therefore he labours either by persecution to drive the gospel away , or by policy to perswade a people to send it away from their coasts , and was he ever more likely to effect it among us ? what a low esteem hath he brought the preaching of the gospel unto ? the price is fallen half in half to what it was some yeares past , even among those that have been counted the greatest merchants upon the saints exchange . some , that have thought it worth crossing the seas , even to the indies ( almost as far as others fetch their gold ) to enjoy the gospel , are loath now to crosse the street to hear it at so cheap a rate ; and some that come , ( who formerly trembled at it ) make it most of their errand to mock at , or quarrel with it . nay , it is come to such a passe , that the word is so heavy a charge to the squeamish stomacks of many professors , that it comes up again presently , and abundance of choler with it against the preacher , especially if it fall foule of the sins and errours of the times , the very naming of which is enough to offend , though the nation be sinking under their weight . what reproaches are the faithful ministers of the gospel laden withal ? i call heaven and earth to witnesse , whether ever they suffered a hotter persecution of the tongue , then in this apostatizing age . a new generation of professours are started up , that will not know them to be the ministers of christ , though those before them , ( as well in grace as time , more able to derive their spiritual pedigree , then themselves ) have to their death owned them for their spiritual fathers . and must not the ark needs shake , when they that carry it are thus struck at , both in their person and office ? what are these men doing ? alas , they know not , father , forgive them : they are cutting off their right hand with their left ; they are making themselves and the nation naked , by despising the gospel , and those that bring it . vse consider your deplored estate , who are wholly naked and unarm'd . can you pity the begger at your door , ( when you see such in a winter-day , shivering with naked backs , exposed to the fury of the cold ) and not pity your own far more dismal soul-nakednesse , by which thou liest open to heavens wrath , and hells malice ? shall their nakednesse cover them with shame , fill them with feare of perishing , which makes them with pitiful moanes knock and cry for relief , ( as it is reported of russia , where their poor ( through extreme necessity ) have this desperate manner of begging in their streets ; give me and cut me , give me and kill me ? ) and canst thou let satan come and cut thy throat in thy bed of sloth , rather then accept of clothes to cover , yea , armour to defend thee ? ( i mean christ and his grace , which in the gospel is tendered to you . ) and do not lightly beleeve your own flattering hearts , if they shall tell you , you are provided of these already . i am afraid many a gaudy professour will be found as naked in regard of christ , and truth of grace , as drunkards and swearers themselves ; such there are , who content themselves with a christ in profession , in gifts , and in duties , but seek not a christ in solid grace , and so perish ; those indeed are an ornament to the christian , as the scarfe and feather to the souldier , but these quench not the bullet in battel , 't is christ and his grace doth that , therefore labour to be sound rather then brave christians . grace embellisht with gifts is the more beautiful , but these without grace only the richer spoile for satan . the second branch of the first general part of the words followes ; and that is , the quality or kinde of that armour , the christian is here directed to provide . it is not any trash will serve the turn , better none then not armour of proof , and none such , but armour of god. in a twofold respect it must be of god. first , in institution and appointment . secondly , in constitution . chap. ii. sheweth , that the armour we use against satan , must be divine in the institution , such only as god appoints . first , the christians armour which he weares must be of divine institution and appointment . the souldier comes into the field with no armes , but what his general commands , 't is not left to every ones fancie to bring what weapons he please , this will breed confusion . the christian souldier is bound up to gods order , though the army be on earth , yet the councel of war fits in heaven ; this duty ye shall do , that means ye shall use ; and to do more or use other then god commands , though with some seeming successe against sin ; such shall surely be call'd to account for this boldnesse . the discipline of war among men is strict in this case . some have suffered death by a councel of war , even when they have beaten the enemie , because out of their place , or beside their order . god is very precise in this point , he will say to such as invent wayes to worship him of their own , coyne meanes to mortifie corruption , obtain comfort in their own mint ; who hath required this at your hands ? this is truly to be righteous over-much , ( as solomon speaks ) when we will pretend to correct gods law , and adde supplements of our own to his rule . who will pay that man his wages that is not set on work by god ? god tells israel , the false prophets shall do them no good , because they come not of his errand ; so neither will those wayes and meanes help , which are not of gods appointing ; gods thoughts are not as mans , nor his wayes as ours , which he useth to attain his ends by . if man had been to set forth the israelitish army , now to march out of egypt ; surely his wisdom would have directed rather to have plundered the egyptians of their horse and armes , ( as more necessary for such an expedition ) then to borrow their jewels and eare-rings , but god will have them come out naked and on foot ; and moses keeps close to his order ; yea , when any horses were taken in battel , because god commanded they should be houghed , they obeyed , though to their seeming disadvantage . it was gods war they waged , and therefore but reasonable they should be under his command , they encamp't and march't by his order ; as the ark moved or rested , they fought by his command , the number appointed by him , the means and weapons they should use , all prescribed by god , as in the assault of jericho : and what is the gospel of all this ? ( for surely god had an eye in that to our marching to heaven , and our fighting with these cursed spirits and lusts that stand in our way ) but that we should fight lawfully , using those means , which we have from his mouth in his word ? vse this reproveth two sorts : first , those that fight satan in armour , that hath no divine institution , as first , the papist . look into his armoury , and hardly a piece that will be found armour of god. they fight in the popes armour : his authority is the shop , wherein their weapons are forged ; it were a kinde of pennance to your patience , to repeat all the several pieces of armour , with which they load silly soules , too heavy indeed for the broadest shoulders among them to bear ; yea , more then the wiser sort of them mean to use , their masses , mattens , vigils , pilgrimages , lent-fasts , whippings , vowes of chastity , poverty , with a world of such trash ; where is a word of god for these ? who hath required these things at their hands ? a thousand woes will one day fall upon those impostors , who have strip't the people of the true armour of god , and put these reeds and bulrushes in their hands . this may justifie us in the sight of god and men , for our departure from them , who will force us to venture the life of our soules in such , paper-armour , when god hath provided better . secondly , the carnal protestant , who fights in fleshly armour . cor. . . the apostle speaks there of warring after the flesh , that is , with weapons or means , which mans carnal wisdome prompts to , and not god commands , and so are weak . how few are clad with other in the day of battel ; first , when satan tempts to sin , if he hath not presently a peaceable entrance ; yet the resistance commonly made is carnal ; the strength carnal they rest on , their own , not gods ; the motives carnal , as the fear of man more then of god. where one saith , how shall i do this and sin against god ? many in their hearts say , how shall i do this and anger man , displease my master , provoke my parents , and lose the good opinion of my minister ? herod feared john , and did many things : had he fear'd god , he would have laboured to have done every thing . the like may be said of all other motives , which have their spring in the creature , not in god ; they are armour which will not out-stand shot . if thy strength lie in a creature-lock , it may be soon cut off ; if in god it will hold , as his command ; it is written : i cannot do it , but i must set my foot on the law of my maker . or the love of christ ; i cannot come at my lust , but i must go over my bleeding saviour , and therefore away , foule tempter , i hate thee and thy motion . this foundation is rock , and will stand ; but if it be some carnal respect that balanceth thee , another more weighty may be found of the same kinde , which will cast the scales another way . she that likes not the man because of his dresse only , may soon be gain'd when he comes in another habit . satan can change his suit , and then thy mouth will be stop't when thy carnal argument is taken off . secondly , when the word or conscience rebuke for sin , what is the armour that men commonly cover their guilty soules withal ? truly no other then carnal . if they cannot evade the charge that these bring , then they labour to mitigate it , by extenuating the fact . 't is true , will they say , i did ( i confesse ) commit such a fault , but i was drawen in ; the woman gave me , and i did eate , was adams fig-leaf armour : 't is but once or twice , and i hope that breaks no such squares , was this such a great businesse ? i know jolly christians will do as much as this comes to ; i thank god , i cannot be charged for whore or thief : this is the armour that must keep off the blow . but if conscience will not be thus taken off , then they labour to divert their thoughts , by striking up the loud musick of carnal delights , that the noise of one may drown the other , or with cain , they will go from the presence of the lord , and come no more at those ordinances which make their head ake , and hinder the rest of their raving consciences . if yet the ghost haunts them , then they labour to pacifie it , with some good work or other , which they set against their bad ; their almes and charity in their old age , must expiate the oppression and violence of their former dayes : as if this little frankincense were enough to aire and take away the plague of gods curse , which is in their ill gotten goods . thus poor creatures catch at any sorry covering , which will not so much as hide their shame , much lesse choak the bullet of gods wrath , when god shall fire upon them ; this must he armour of gods appointing . adam was naked for all his fig-leaves , while god taught him to make coats of skins , covertly ( as some think ) shadowing out christ the true lambe of god , whose righteousnesse alone was appointed by him to cover our shame , and arme our naked souls from the sight and stroke of his justice . secondly , it reproves those who use the armour of god , but not as god hath appointed , which appears in three sorts . first , when a person useth a duty appointed by god , not as armour of defence against sin , but as a cover for sin . who would think him an enemie that weares christs colours in his hat , and marcheth after christ in the exercise of all the duties of his worship ? such a one may passe all the courts of guard , without so much as being bid stand , all take him for a friend ; and yet some such there are , who are fighting against christ all the while . the hypocrite is the man , he learnes his postures , gets the word , hath his tongue tip'c with scripture-language , and walks in the habit of a christian , meerly on a design to drive his trade the more closely ; like some high-way men in our dayes , who rob in the habit of souldiers , that they may be the lesse suspected ; this is desperate wickednesse indeed , to take up gods armes , and use them in the devils service ; of all sinners such shall finde least mercy ; false friends shall speed worse then open enemies . secondly , they use not the armour of god , as god hath appointed , who put a carnal confidence therein . we must not confide in the armour of god , but in the god of this armour , because all our weapons are only mighty through god , cor. . the ark was the meanes of the jewes safety , but carnally applauded and gloried in , hastened their overthrow : so duties and ordinances , gifts and graces in their place , are means for the souls defence ; satan trembles as much as the philistines at the ark , to see a soule diligent in the use of duty , and exercise of grace ; but when the creature confides in them , this is dangerous . as some , when they have prayed , think they please god for all day , though they take little heed to their steps . others have so good an opinion of their faith , sincerity , knowledge , thut you may assoon make them believe they are dogs , as that they may ever be taken in such an errour or sinful practice . others , when assisted in duty , are prone to stroak their own head with a bene fecisti bernarde , and so promise themselves to speed , because they have done their errand so well . what speak such passages in the hearts of men , but a carnal confidence in their armour to their ruine ? many soules ( we may safely say ) do not only perish praying , repenting and believing after a sort , but they perish by their praying and repenting &c. while they carnally trust in these . as it falls out sometimes , that the souldier in battel loseth his life by means of his own armour , it is so heavy he cannot flie with it , and so close buckled to him , that he cannot get it off , to flie for his life without it . if we be saved , we must come naked to christ for all our duties , we will not flie to christ while confiding in them , and some are so lock't into them , that they cannot come without them , and so in a day of temptation are trampled under the feet of gods wrath , and satans fury . the poor publican throwes down his armes , ( that is , all confidence in himself ) cries for quarter at the hands of mercy ; god be merciful unto me a sinner , and he comes off with his life , he went away justified : but the pharisee , loaden with his righteousnesse , and conceited of it , stands to it , and is lost . thirdly , they do not use the armour of god as such , who in the performing of divine duties , eye not god through them , and this makes them all weak and uneffectual . then the word is mighty , when read as the word of god , then the gospel preach't , powerful to convince the conscience , and revive the drooping spirit , when heard , as the appointment of the great god , and not the exercise of a mean creature . now it will appear in three things , whether we eye divine appointment in the meanes . first , when we engage in a duty , and look not up to god for his blessing . didst thou eye gods appointment in the means , thou wouldest say , soul , if there come any good of thy present service , it must drop from heaven , for it is gods appointment , not mans : and can i profit whether god will or no ? or think to finde and bring away any soul-enriching treasure from his ordinance without his leave ? had i not best look up to him , by whose blessing i live more then by my bread ? again , secondly , it appears we look not at gods appointment , when we have low thoughts of the means . what is jordan that i should wash in it ? what is this preaching that i should attend on it , where i heare nothing but i knew before ? what these beggarly elements of water , and bread , and wine ? are not these the reasonings of a soul that forgets who appoints these ? didst thou remember who commands , thou wouldest not question what the command is ; what though it be clay , let christ use it , and it shall open the eyes , though in it self more like to put them out . hadst thou thy eye on god , thou wouldest silence thy carnal reason with this ; 't is god sends me to such a duty , whatsoever he saith unto me i will do it , though he should send me ( as christ them ) to draw wine out of pots fill'd with water . thirdly , when a soule leaves off a duty , because he hath not in it what he expected from it . o , saith the soul , i see it is in vain to follow the means as i have done ; still satan foiles me , i will even give over . doest thou remember , soule , 't is gods appointment ? surely then thou wouldest persevere in the midst of discouragements . he that bids thee pray , bids thee pray without ceasing . he that bids thee hear , bids thee wait at the posts of wisdom : thou wouldest reason thus , god hath set me on duty , and here i 'le stand , till god takes me off and bids me leave praying . chap. iii. sheweth that the armour we use for our defence against satan , must not only be divine by institution , but constitution also . secondly , the christians armour must be armour of god , in regard of its make and constitution . my meaning is , 't is not only god , that must appoint the weapons and armes the christian useth for his defence : but he must also be the efficient of them , he must work all their work in them and for them . prayer is an appointment of god , yet this is not armour of proof , except it be a prayer of god flowing from his spirit . hope , that is the helmet the saint by command is to wear , but this hope must be gods creature ; who hath begotten us to a lively hope . faith that 's another principal piece in the christians furniture , but it must be the faith of gods elect. he is to take righteousnesse and holinesse for his breast-plate : but it must be true holinesse , eph. . . put on the new man , which after god is created in righteousnesse and true holinesse . thus you see , it is not armour as armour , but as armour of god , that makes the soul impregnable . that which is borne of god overcometh the world . a faith borne of god , a hope borne of god , but the spurious adulterous brood of duties and graces , being begot of mortal seed , cannot be immortal . must the soules armour be of gods make ? be exhorted then to look narrowly , whether the armour ye weare , be the workmanship of god or no. there is abundance of false ware put off now adayes : little good armour worne by the multitude of professours : 't is satans after-game he playes , if he cannot please the sinner with his naked state of prophanenesse ; then to put him off with something like grace , some slighty stuffe , that shall neither do him good , nor satan hurt ; thus many like children , that cry for a knife or dagger , and are pleas'd as well with a bone knife , and wooden dagger , as with the best of all ? so they have some armour , it matters not what . pray they must , but little care how it be performed : beleeve in god ? yes , they hope they are not infidels : but what it is , how they come by it , or whether it will hold in an evil-day , this never was put to the question in their hearts . thus thousands perish with a vain conceit , they are arm'd against satan , death and judgment , when they are miserable and naked , yea , worse on it then those who are more naked , ( those i mean ) who have not a rag of civility , to hide their shame from the worlds eye ; and that in a double respect . first , it is harder to work on such a soul savingly , because he hath a forme , though not the power , and this affords him a plea. a soule purely naked , nothing like the wedding garment on , he is speechlesse ; the drunkard hath nothing to say for himself , when you ask him why he lives so swinishly ; you may come up to him , and get within him , and turn the very mouth of his conscience upon him , which will shoot conviction into him : but come to deal with one that prayes and heares , one that is a pretender to faith and hope in god , here is a man in glistering armour , he hath his weapon in his hand , with which he will keep the preacher , and the word he chargeth him with at armes length . who can say , i am not a saint ? what duty do i neglect ? here 's a breast-work he lies under , which makes him not so faire a mark either to the observation or reproof of another , his chief defect being within , where mans eye comes not . again , 't is harder to work on him , because he hath been tamper'd with already , and miscarried in the essay . how comes such a one to he acquainted with such duties , to make such a profession ? was it ever thus ? no , the word hath been at work upon him his conscience hath scared him from his trade of wickednesse into a forme of profession , but taking in short of christ , for want of a through change , it is harder to remove him then the other : he is like a lock whose wards have been troubled ; which makes it harder to turn the key , then if never potter'd with . 't is better dealing with a wilde ragged cole , never back't , then one that in breaking hath took a wrong stroak . a bone quite out of joynt then false set . in a word , such a one hath more to deny then a profane person ; the one hath but his lusts , his whores , his swill and draffe ; but the other hath his duties , his seeming graces . o how hard is it to perswade such a one to light , and hold christs stirrup , while he and his duties are made christs foot-stool . secondly , such a one is deepest in condemnation . none sink so far into hell as those that come nearest heaven , because they fall from the greatest height . as it aggravates the torments of damned souls in this respect above devils , they had a cord of mercy thrown out to them , which devils had not : so by how much god by his spirit waits on , pleads with , and by both gains on a soul more then others by so much such a one ( if he perish ) will finde hell the hotter : these adde to his sin , and the rememberance of his sin in hell thus accented will adde to his torment . none will have such a sad parting from christ , as those who went half-way with him , and then left him . therefore ( i beseech you ) look to your armour , david would not fight in armour , he had not tried though it was a kings ; perhaps some thought him too nice : what ? is not the kings armour good enough for david ? thus many will say , art thou so curious and precise ? such a great man doth thus and thus , and hopes to come to heaven at last , and darest not thou venture thy soule in his armour ? no , christian , follow not the example of the greatest on earth ; 't is thy own soul thou venturest in battel , therefore thou canst not be too choice of thy armour . bring thy heart to the word , as the only touch-stone of thy grace and furniture ; the word ( i told you ) is the tower of david , from whence thy armour must be fetch 't , if thou canst finde this tower-stamp on it , then 't is of god , else not . try it therefore by this one scripture-stamp . those weapons are mighty , which god gives his saints to fight his battels withal , cor. . . the weapons of our warfare are not carnal , but mighty through god. the sword of the spirit hath its point and edge , whereby it makes its way into the heart and conscience , through the impenitency of the one , and stupidity of the other , ( wherewith satan , as with buffe and coat of male , armes the sinner against god ) and there cuts and slashes , kills and mortifies lust in its own castle , where satan thinks himself impregnable . the breast-plate which is of god , doth not bend and break at every pat of temptation , but is of such a divine temperament , that it repels satans motions with scorne on satans teeth . should such a one as i sin , as nehemiah in another case ? and such are all the rest . now try whether your weapons be mighty or weak : what can you do or suffer more for god , then an hypocrite that is clad in fleshly armour ? i 'le tell you what the world faith , and if you be christians , clear your selves , and wipe off that dirt which they throw upon your glistering armour : they say , these professors indeed have god more in their talk then we , they are oftner in the mount of duty then we , but when they come down into their shops , relations and worldly employments , then the best of them all is but like one of us ; they can throw the tables of gods commandments out of their hands as well as we , come from a sermon , and be as covetous and griping , as peevish and passionate as the worst ; they shew as little love to christ as others , when it is matter of cost , as to relieve a poor saint , or maintain the gospel , you may get more from a stranger , an enemie , then from a professing brother . o christians , either vindicate the name of christ , whose ensign you seem to march after , or throw away your seeming armour , by which you have drawn the eyes of the world upon you . if you will not , christ himself will cashiere you , and that with shame enough ere long . never call that armour of god , which defends thee not against the power of satan . take therefore the several pieces of your armour , and try them , as the souldier before he fights , will set his helmet or head-piece , as a mark at which he lets flie a brace of bullets , and as he findes them so will weare them or leave them ; but be sure thou shootest scripture-bullets . thou boastest of a breast-plate of righteousnesse , ask thy soul , didst thou ever in thy life perform a duty to please god , and not to accommodate thy self ? thou hast prayed often against thy sin , a great noise of these pieces have been heard coming from thee by others , as if there were some hot fight between thee and thy corruption , but canst thou indeed shew one sin thou hast slain by all thy praying ? joseph was alive , though his coat was brought bloody to jacob and so may thy sin be for all thy mortified look in duty , and out cry thou makest against them . if thou wouldest thus try every piece , thy credulous heart would not so easily be cheated with satans false ware . obj. but is all armour that is of god thus mighty ? we reade of weak grace , little faith , how can this then be a trial of our armour , whether of god or not ? answ . i answer , the weaknesse of grace is in respect of stronger grace , but that weak grace is strong and mighty in comparison of counterfeit grace : now i do not bid thee try the truth of thy grace by such a power as is peculiar to stronger grace , but by that power which will distinguish it from false ; true grace , when weakest , is stronger then false when strongest . there is a principle of divine life in it , which the other hath not ; now life , as it gives excellency ( a flea or fly by reason of its life is more excellent then the sun in all its glory ) so it gives strength . the slow motion of a living man ( though so feeble that he cannot go a furlong in a day ) yet coming from life , imports more strength then is in a ship , which ( though it sailes swiftly ) hath its motion from without : thus possibly an hypocrite may exceed the true christian in the bulk and out-side of a duty , yet because his strength is not from life , but from some winde and tide abroad that carries him , and the christians is from an inward principle , therefore the christians weaknesse is stronger then the hypocrite in his greatest enlargements . i shall name but two acts of grace when weakest , whereby the christian exceeds the hypocrite in all his best array . you will say , then grace is at a weak stay indeed , when the christian is perswaded to commit a sin , a great sin , such a one as possibly a carnal person would not have it said of him for a great matter , so low may the tide of grace fall , yet true grace at such an ebbe will appear of greater strength and force then the other . first , this principle of grace will never leave till the soule weeps bitterly with peter , that it hath offended so good a god. speak , o ye hypocrites , can ye shew one tear that ever you shed in earnest for a wrong done to god ? possibly ye may weep to see the bed of sorrow which your sins are making for you in hell , but ye never loved god so well , as to mourne for the injury ye have done the name of god. it is a good glosse augustine hath upon esau's teares , heb. . flevit quòd perdidit , non quòd vendidit . he wept that he lost the blessing , not that he sold it . thus we see an excellency of the saints sorrow above the hypocrites . the christian by his sorrow shews himself a conquerour of that sin , which even now overcame him , while the hypocrite by his pride shews himself a slave to a worse lust , then that he resists . while the christian commits a sin he hates it ; whereas the other loves it while he forbears it . secondly , when true grace is under the foot of a temptation , yet then it will stir up in the heart a vehement desire of revenge ; like a prisoner in his enemies hand , who is thinking and plotting how to get out , and what he will do when out , waiting and longing every moment for his delivery , that he may again take up armes ; o god , remember me , saith samson , this once i pray thee , and strengthen me , that i may be at once avenged on the philistines , for my two eyes , judg. . . thus prays the gracious soul , that god would but spare him a little , and strengthen him but once before he dies , that he may be avenged on his pride , unbelief , and those sins whereby he hath most dishonoured his god ; but a false heart is so far from studying revenge , that he rather swells , like the sea , against the law which banks his lust in , and is angry with god who hath made sin such a leap , that he must hazard his soule if he will have it . chap. iv. of the entirenesse of our furniture , it must be the whole armour of god. the third branch in the saints furniture is , the entirenesse thereof , the whole armour of god. the christians armour must be compleat , and that in a threefold respect . sect . . first , he must be armed in every part cap-a-pe , soule and body , the powers of the one , and senses of the other , not any part left naked . a dart may flie in at a little hole , ( like that which brought a message of death to ahab , through the joynts of his harnesse ) and satan is such an archer , who can shoot at a penny breadth . if all the man be armed , and only the eye lest without , satan can soon shoot his fire-balls of lust in at that loop-hole , which shall set the whole house on flame . eve look't but on the tree , and a poisonous dare struck her to the heart . if the eye be shut , and the ear be open to corrupt communication , satan will soon wriggle in at this hole ; if all the outward senses be guarded , and the heart not kept with all diligence , he will soon by his own thoughts be betrayed into satans hands . our enemies are on every side , and so must our armour be , on the right hand and on the left , cor. . . the apostle calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an enemy that surrounds us . if there be any part of the line unguarded or weakly provided , there satan falls on ; we see the enemy often enter the city at one side , while he is beat back on the other , for want of care to keep the whole line . satan divides his temptations into several squadrons , one he employes to assault here , another to storme there . we reade of fleshly wickednesse and spiritual wickednesse ; while thou repellest satan tempting thee to fleshly wickednesse , he may be entring thy city at the other gate of spiritual wickednesse . perhaps thou hast kept thy integrity in the practical part of thy life ; but what armour hast thou to defend thy head , thy judgement ? if he surprise thee here , corrupting that with some errour , then thou wilt not long hold out in thy practice . he that could not get thee to profane the sabbath among sensualists and atheists , will under the disguise of such a corrupt principle as christian liberty prevail . thus we see what need we have of universal armour , in regard of every part . sect . ii. secondly , the christian must be in compleat armour , in regard of the several pieces and weapons , that make up the whole armour of god. indeed there is a concatenation of graces , they hang together like links in a chain , stones in an arch , members in the body ; prick one vein , and the blood of the whole body may run out at that sluce ; neglect one duty , and no other will do us good . the apostle peter , in his second epistle , chap. . ver . , , . presseth the christian to a joynt endeavour , to encrease the whole body of grace ; indeed , that is health when the whole body thrives . adde ( saith he ) to your faith vertue ; faith is the file-leading grace . well , hast thou faith , adde vertue : true , faith is of a working stirring nature ; without good works it is dead or dying . fides pinguescit operibus , luther . 't is kept in plight and heart by a holy life , as the flesh which plaisters over the frame of mans body , though it receives its heat from the vitals within , yet helps to preserve the very life of those vitals ; thus good works and gracious actions have their life from faith , yet are necessary helps to preserve the life of faith ; thus we see sometimes the childe nursing the parent that bare it , and therein performes but his duty . thou art fruitful in good works , yet thou art not out of the devils shot , except thou addest to thy vertue knowledge . this is the candle without which faith cannot see to do its work . art thou going to give an almes ? if it be not oculata charitas , if charity hath not this eye of knowledge to direct when , how , what , and to whom thou art to give , thou mayest at once wrong god , the person thou relievest , and thy self . art thou humbling thy selfe for thy sin ? for want of knowledge in the tenour of the gospel , satan may play upon thy ignorance , and either perswade thee thou art not humbled enough , when , god knowes , thou art almost quackled with thy teares , and even carried down by the impetuous torrent of thy sorrow into despair , or else shewing thee thy blubber'd face , may flatter thee into a carnal confidence of thy humiliation . perhaps thou seest the name of god dishonoured in the place where thou livest , and thy spirit is stirred within thee , ( as pauls at athens ) now if knowledge sits not in the saddle to reine and bridle in thy zeal , thou wilt be soon carried over hedge and ditch , till thou fallest into some precipice or other by thy irregular acting . neither is knowledge enough , except thou beest arm'd with temperance , which here ( i conceive ) is that grace , whereby the christian ( as master of his own house ) so orders his affections ( like servants to reason and faith , ) that they do not irregularly move , or inordinately lash out into desires of , cares for , or joy in the creature-comforts of this life , without which satan will be too hard for thee . the historian tells us , that in one of the famous battels between the english and french , that which lost the french the day was a shower of english arrowes , which did so gall their horse , as put the whole army into disorder , their horse knowing no ranks , did tread down their own men : the affections are but as the horse to the rider , on which knowledge should be mounted , if satans barbed arrows light on them , so that thy desires of the creature prove unruly , and justle with thy desires of christ , thy care to keepe thy credit or estate , put thy care to keep a good conscience to disorder , and thy carnal joy in wife and childe trample down , or get before thy joy in the lord , judge on which side victory is like to fal . well , suppose thou marchest provided thus far in goodly array towards heaven , while thou art swimming in prosperity ; most thou not also prepare for foule way and weather , i mean , an afflicted estate ? satan will line the hedges with a thousand temptations , when thou comest into the narrow lanes of adversity , where thou canst not run from this sort of temptation , as in the champaigne of prosperity : possibly , thou that didst escape the snare of an alluring world , mayest be dismounted by the same when it frownes ; though temperance kept thee from being drunk with the sweet wines of those pleasures , yet for want of patience thou mayest be drunk with the wine of astonishment , which is in afflictions hand : therefore , saith the apostle , to temperance adde patience ; either possesse thy self in patience , or else some raving devil of discontent will possesse thee . an impatient soule in affliction is a bedlam in chains , yea , too like the devil in his chaines , that rageth against god , while he is fettered by him . well , hast thou patience ? an excellent grace indeed , but not enough ; thou must be a pious man as well as a patient . therefore saith the apostle , to patience ? adde godlinesse . there is an atheistical stupid patience , and there is a godly christian patience : satan numbs the conscience of the one , and no wonder he complains not that feels not ; but the spirit of christ sweetly calmes the other , not by taking away the sense of paine , but by overcoming it with the sense of his love . now godlinesse comprehends the whole worship of god , inward and outward . if thou beest never so exact in thy morals , and not a worshipper of god , then thou art an atheist . if thou doest worship god , and that devoutly , but not by scripture-rule , thou art an idolater . if according to the rule , but not in spirit and truth , then thou art an hypocrite , and so fallest into the devils mouth . or if thou doest give god one piece of his worship , and denyest another , still satan comes to his market . prov. . he that turneth back his eare from hearing the law , his prayer is an abomination to the lord. yet ( christian ) all thy armour is not on . thy godlinesse indeed would suffice , wert thou to live in a world by thy self , or hadst nothing to do but immediate communion with god ; but ( christian ) thou must not always dwell on this mount of immediate worship , and when thou descendest , thou hast many brethren and servants to thy father , who live with thee in the same family ; and thou must comport thy self becomingly , or else thy father will be angry . first , thou hast brethren , heires of the same promise with thee , therefore you must adde to godlinesse brotherly kindnesse . if satan can set you at odds , he gives a deep wound to your godlinesse . you will hardly joyne hearts in a duty , that cannot joyne hands in love . secondly , there are not only brethren , but servants , a multitude of profane carnal ones , who though they never had the names of sons and daughters , yet retain to gods family , and thy heavenly father will have thee walk unblameably , yea , winningly to those that are without , which that thou mayest do , thou must adde to brotherly kindnesse charity ; by which grace thou shalt be willing to do good to the worst of men ; when they curse thee , thou must pray for them , yea , pray for no lesse then a christ , a heaven for them . father , forgive them , said christ , while they were raking in his side for his heart-blood . and truly , i am perswaded the want of this last piece of armour , hath given satan great advantage in these our times . we are so afraid our charity should be too broad , whereas in this sense , if it be not as wide as the world , it is too strait for the command which bids us do good to all . may not we ministers be charged with the want of this ? when the straine of our preaching is solely directed to the saints ; and no paines taken in rescuing poor captived soules , yet uncall'd , out of the devils clutches , who may hale them to hell without any disturbance , while we are comforting the saints , and preaching their priviledges ; but in the mean time let the ignorant be ignorant still , and the profane profane still , for want of a compassionate charity to their soules , which would excite us to the reproving and exhorting of them , that they might also be brought in to the way of life , as well as the saints encouraged , who are walking therein . we are stewards to provide bread for the lords house ; the greatest part of our hearers cannot , must not have the childrens bread , and shall we therefore give them no portion at all ? christs charity pitied the multitude , to whom in his publike preaching he made special application , as in that famous sermon , most part of which is spent in rowsing up the sleepy consciences of the hypocritical pharisees , by those thunderclaps of woes and curses , so often denounced against them , mat. . again , how great advantage hath satan from the want of this charity in our families ? is it not observ'd , how little care is taken by professing governours of such societies , for the instructing their youth ? nay , 't is a principle which some have drunk in , that 't is not their duty . o where is their charity in the mean time , when they can see satan come within their own walls , and let him drive a childe , a servant in their ignorance and profanenesse to hell , and not so much as sally out upon this enemy by a word of reproof or instruction , to rescue these silly souls out of the murtherers hand ? we must leave them to their liberty forsooth , and that is as faire play as we can give the devil ; give but corrupt nature enough of this rope , and it will soon strangle the very principles of god and religion in their tender yeares . sect . iii. thirdly , the entirenesse of the saints armour may be taken not only for every part and piece of the saints furniture , but for the compleatnesse and perfection of every piece . as the christian is to endeavour after every grace , so is he to presse after the advance and increase of every grace , even to perfection itself ; as he is to adde to his faith vertue , so he is to adde faith to faith ; he is ever to be compleating of his grace . it is that which is frequently prest upon believers , mat. . . be ye perfect , as your heavenly father is perfect . and purifie your selves , as god is pure . where we have an exact copy set , not as if we could equallize that purity and perfection which is in god , but to make us strive the more , when we shall see how infinitely short we fall of our copy , when we write the fairest hand . so james . . let patience have its perfect work , that you may be entire , wanting nothing , or wanting in nothing . thou who makest a hard shift to carry a little burden with thy little patience , wouldest sink under a greater , therefore there is need that patience should be ever perfecting , lest at last we meet a burden too heavy for our weak shoulders . take a few reasons why the christian should thus be compleating of his grace . first , because grace is subject to decayes , and therefore ever needs compleating , as in an army especially which often engageth in battel , their armes are batter'd and broken , one man hath his helmet bent , another his sword gap't , a third his pistol unfix't ; and therefore recruits are ever necessary . in one temptation the christian hath his helmet of hope beaten off his head , in another his patience hard put to it . the christian had need have an armourers shop at hand to make up his losse , and that speedily , for satan is most like to fall on , when the christian is least prepared to receive his charge ; simon , simon , satan hath desired to sift you ; he knew they were at that time weakly provided , ( christ their captain now to be taken from the head of their troop , discontents among themselves , striving who should be greatest , and their recruits of stronger grace , which the spirit was to bring , not yet come . ) now he hath a design to surprise them : and therefore christ carefully to prevent him , promiseth speedily to dispatch his spirit for their supply , and in the mean time sends them to jerusalem , to stand as it were in a body in their joynt supplications , upon their guard , while he comes to their relief , shewing us in the weaknesse of our graces what to do , and whither to go for supply . secondly , because satan is compleating his skill and wrath . 't is not for nought that he is call'd the old serpent , subtil by nature , but more by experience ; wrathful by nature , yet every day more and more enraged ; like a bull , the longer he is baited , the more fury he shewes . and therefore we who are to grapple with him , now his time is so short , had need come well appointed into the field . thirdly , it is the end of all gods dispensations , to compleat his saints in their graces and comforts . wherefore doth he lop and prune by afflictions , but to purge , that they may bring forth more fruit ( that is , fuller and fairer ? ) tribulation works patience ; 't is gods appointment for that end : it works , that is , it encreaseth the saints patience , it enrageth indeed the wicked , but meekens the saints . 't is his design in the gospel preached to carry on his saints , from faith to faith , rom. . . and accordingly he hath furnished his church with instruments , and those with gifts , for the perfecting of the saints , and for the edifying of the body of christ , eph. . . wherefore doth the scaffold stand , and the workman on it , if the building go not up ? for us not to advance under such means , is to make void the counsel of god : therefore the apostle blames the christian jewes , heb. . . for their non-proficiency in the school of christ . when for the time ye ought to be teachers , ye have need that one teach you again , which be the first principles of the oracles of god. o how few are there who endeavour thus to promove in their spiritual state , and labour to perfect what is yet lacking in their knowledge , patience , and the rest . first , tell some of adding faith to faith , one degree of grace to another , and you shall finde they have more minde to joyne house to house , and lay field to field ; their souls are athirst , ever gaping for more , but of what ? not of christ , or heaven : it is earth , earth they never think they have enough of , till death comes and stops their mouth with a shovel-full , digg'd out of their own grave . what a tormenting life must they needs have , who are alwayes crying for more weight , and yet cannot presse their covetous desires to death ? o sirs , the only way , ( if men would beleeve it ) to quench this thirst to the creature , were to enkindle another after christ and heaven . get but a large heart vehemently thirsting after these , and the other will die alone . as the fevourish thirst doth when nature comes to her temper . secondly , others labour not thus to perfect grace , because they have a conceit they are perfect already , and upon this fancy throw away praying , hearing , and all other ordinances , as strings for those babes in grace , to be carried by , who are not arrived to their high attainments . o what fooles does pride make men ! truly heaven were no such desirable place , if we should be no more perfect , then , thus a sort of people that are too high for this world , and too low for another . the way by which god cures this phrensie of pride , we have in these days seen to be something like that of nebuchadnezzar , to give them a heart of a beast , ( i mean ) for a time , suffer them to fall into beastly practices , by which he shewes them how far they are from that perfection they dreamed of so vainly . thirdly , others who have true grace , and desire the advancement of it , yet are discouraged in their endeavour for more , from too deep a sense of their present penury . bid some such labour to get more power of corruption , more faith on , and love to god , that they may be able to do the will of god chearfully , and suffer it in the greatest afflictions patiently , yea , thankfully ; and they will never believe , that they whose faith is so weak , love so chill , and stock so little in hand , should ever attain to any thing like such a pitch : you may as well perswade a beggar with one poor penny in his purse , that if he will go and trade with that , he shall come to be lord major of london before he die : but why , poor hearts , should you thus despise the day of small things ? do you not see a little grain of mustard seed spread into a tree , and weak grace compar'd to it for its growth at last as well as littlenesse at first ? darest thou say thou hast no grace at all ? if thou hast but any , ( though the least that ever any had to begin with ) i dare tell thee , that he hath done more for thee in that , then he should in making that which is now so weak , as perfect as the saints grace is now in heaven . first , he hath done more , considering it as an act of power . there is a greater gulfe between no grace & grace , then between weak grace and strong , between a chaos and nothing , then between a chaos and this beautiful frame of heaven and earth . the first days work of both creations is the greatest . secondly , consider it as an act of grace , it is greater mercy to give the first grace of conversion , then to crown that with glory . it is more grace and condescent in a prince to marry a poor damosel , then having married her to cloth her like a prince ; he was free to do the first or not , but his relation to her pleads strongly for the other . god might have chose whether he would have given thee grace or no , but having done this , thy relation to him and his covenant also do oblige him , to adde more and more till he hath fitted thee as a bride for himself in glory . chap. v. of the use of our spiritual armour , or the exercise of grace . the fourth and last branch in the saints furniture is , the use they are to make thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : put on the whole armour of god. briefly what is this duty , put on ? these being saints , ( many of them at least ) he writes to , 't is not only putting on by conversion , what some of them might not yet have ; but also , he means they should exercise what they have . it is one thing to have armour in the house , and another thing to have it buckled on : to have grace in the principle , and grace in the act ; so that the instruction will be , it is not enough to have grace , but this grace must be kept in exercise . the christians armour is made to be worne ; no laying down , or putting off our armour , till we have done our warfare , and finished our course . our armour , and our garment of flesh go off together ; then indeed will be no need of watch and ward , shield or helmet . those military duties and field-graces , ( as i may call faith , hope , and the rest ) they shall be honourably discharged . in heaven we shall appear , not in armour , but in robes of glory ; but here they are to be worne night and day : we must walk , work , and sleep in them , or else we are not true souldiers of christ : this paul professeth to endeavour , acts . herein do i exercise my self , to have alwayes a conscience void of offence towards god and towards man. here we have this holy man at his armes , training and exercising himself in his postures , like some souldier by himself handling his pike , and inuring himself before the battel . now the reason of this is , sect . . first , christ commands us to have our armour on , our grace in exercise , luke . . let your loines be girded about , and your lights burning . christ speaks , either in a martial phrase as to souldiers , or in a domestick as to servants : if as to souldiers , then let your loynes he girded , and your lights burning , is , that we should be ready for a march , having our armour on , ( for the belt goes over all , ) and our match light , ready to give fire at the first alarm of a temptation . if as to servants , which seems more natural , then he bids us ( as our master that is gone abroad ) not through sloth or sleep put off our clothes , and put out our lights , but stand ready to open when he shall come , though at midnight . 't is not fit the master should stand at the door knocking , and the servant within sleeping ; indeed there is no duty the christian hath in charge , but implies this daily exercise ; pray , but how ? without ceasing : rejoyce , but when ? evermore : give thanks , for what ? in every thing . the shield of faith , and helmet of hope , we must hold them to the end . the summe of all which is , that we should walk in the constant exercise of these duties and graces . where the souldier is plac't , there he stands , and must neither stir nor sleep , till he be brought off . when christ comes , that soule shall only have his blessing , whom he findes so doing . secondly , satans advantage is great when grace is not in exercise . when the devil found christ so ready to receive his charge , and repel his temptation , he soon had enough , it is said , he departed for a season , as if in his shameful retreat he had comforted himself with hopes of surprising christ unawares , at another season more advantagious to his designe ; and we finde him coming again , in the most likely time indeed to have attained his end , had his enemy been man , and not god. now if this bold fiend did thus watch and observe christ from time to time , doth it not behove thee to look about thee , lest he take thy grace at one time or other napping ? what he misseth now by thy watchfulnesse , he may gain anon by thy negligence . indeed he hopes thou wilt be tired out with continual duty : surely , saith satan , ( when he sees the christian up , and servent in duty ) this will not hold long . when he findes him tender of conscience , and scrupulous of occasions to sin , this is but for a while , ere long i shall have him unbend his bowe , and unbuckle his armour , and then have at him . satan knows what orders thou keepest in thy house and closet , and though he hath not a key to thy heart , yet he can stand in the next room to it , and lightly hear what is whispered there : he hunts the christian by the sent of his own feet , and if once he doth but smell which way thy heart enclines , he knows how to take the him ; if but one door be unbolted , one work unmann'd , one grace of its carriage here is advantage enough . thirdly , because it is so awky a businesse , and hard a work , to recover the activity of grace once lost , and to revive a duty in disuse : i have put off my coat , saith the spouse , cant. . . she had given way to a lazy distemper , was laid upon her bed of sloth , and how hard is it to raise her ? her beloved is at the door , beseeching her by all the names of love , which might bring to her remembrance the near relation between them : my sister , my love , my dove , open to me , and yet she riseth not ; he tells her , his locks are filled with the drops of the night ; yet she stirs not . what is the matter ? her coat was off , and she is loath to put it on ; she had given way to her sloth , and now she knows not how to shake it off , she could have been glad to have her beloveds company , if himself would have opened the door ; and he desired as much hers , if she would rise to let him in ; and upon these termes they part . the longer a soule hath neglected duty , the more ado there is to get it taken up : partly through shame , the soul having played the truant , now knows not how to look god on the face ; and partly from the difficulty of the work , being double to what another findes , that walks in the exercise of his grace ; here is all out of order . it requires more time and pains for him to tune his instrument , then for another to play the lesson . he goes to duty as to a new work , as a scholar that hath not look't on his book some while , his lesson is almost out of his head , whereas another that was but even now conning it over , hath it ad unguem . perhaps 't is an affliction thou art called to bear , and thy patience unexercised , little or no thoughts thou hast had for such a time ; ( while thou wert frisking in a full pasture ) and now thou kickest and flingest , eeven as a bullock unaccustomed to the yoke , jer. . . whereas another goes meekly and patiently under the like crosse , because he had been stirring up his patience , and fitting the yoke to his neck . you know what a confusion there is in a town , at some sudden alarm in the dead of the night , the enemie at the gates , and they asleep within , o what a cry is there heard ! one wants his clothes , another his sword , a third knows not what to do for powder ; thus in a fright they run up and down , which would not be , if the enemie did finde them upon their guard , orderly waiting for his approath ; such a hubbub there is in a soule that keeps not his armour on , this piece and that will be to seek when he should use it . fourthly , we must keep grace in exercise in respect of others our fellow-souldiers . paul had this in his eye when he was exercising himself to keep a good conscience , that he might not be a scandal to others . the cowardise of one may make others run ; the ignorance of one souldier that hath not skill to handle his armes , may do mischief to his fellow-souldiers about him ; some have shot their friends for their enemies ; the unwise walking of one professor makes many other faire the worse . but say , thou doest not fall so far as to become a scandal , yet thou canst not be so helpful to thy fellow-brethren as thou shouldest ; god commanded the reubenites and gadites to go before their brethren ready armed , until the land was conquered : thus , christian , thou art to be helpful to thy fellow-brethren , who have not ( it may be ) that settlement of peace in their spirit as thy self , not that measure of grace or comfort ; thou art to help such weak ones , and go before them ( as it were ) arm'd for their defence ; now if thy grace be not exercised , thou art so far unserviceable to thy weak brother . perhaps thou art a master or a parent who hast a family under thy wing , they fare as thou thrivest ; if thy heart be in a holy frame they fare the better in the duties thou performest , if thy heart be dead and down , they are losers by the hand . so that as the nurse eats the more for the babes sake she suckles , so shouldest thou for their sake , who are under thy tuition , be more careful to exercise thy own grace , and cherish it . sect . . object . o but ( may some say ) this is hard work indeed , our armour never off , our grace alwayes in exercise . did god ever mean religion should be such a toilsome businesse as this would make it ? answ . thou speakest like one of the foolish world , and shewest thy self a meer stranger to the christians life that speakest thus : a burden to exercise grace ? why ? it is no burden to exercise the acts of nature , to eat , to drink , to walk , all delightful to us in our right temper , if any of these be otherwise , nature is opprest , as if stuff't , then dfficult to breath , if sick , then the meat offensive we eate ; so take a saint in his right temper , 't is his joy to be employed in the exercise of his grace in this or that duty , ps . . . i was glad when they said unto me , let us go into the house of the lord. his heart leap't at the motion . when any occasion diverts him from communion with god , though he likes it never so well , yet it is unwelcome and unpleasing to him , as you who are used to be in your shops from morning to night , how tedious is it for you to be abroad some days , though among good friends , because you are not where your work and calling lies ? a christian in duty is one in his calling , as it were in his shop where he should be ; yea , where he would be , and therefore far from being tedious . religion is burdensom to none , as to those who are infrequent in the exercise of it . use makes heavy things light , we hardly feel the weight of our clothes , because fitted to us , and worne daily by us , whereas the same weight on our shoulder would trouble us : thus the grievousnesse of religious duties to carnal ones , is taken away in the saints , partly by the fitnesse of them to the saints principles , as also by their daily exercise in them . the disciples , when newly entered into the wayes of christ , could not pray much or fast long ; the bottles were new , and that wine too strong , but by that time they had walk't a few yeares , they grew mighty in both ; doest thou complain that heaven-way is rugged ? be the oftner walking in it , and that will make it smooth . but secondly , were this constant exercise of grace more troublesome to the flesh , ( which is the only complainer ) the sweet advantage that accrues by this to the christian , will abundantly recompence all his labour and pains . first , the exercise of thy grace will encrease thy grace ; the diligent hand makes rich . a provident man counts that lost which might have been got , not only when his money is stole out of his chest , but when it lies there unimproved . such a commodity ( saith the tradesman ) if i had bought with that money in my bags , would have brought me in so much gaine , which is now lost ; so the christian may say , my dawning knowledge , had i followed on to know the lord , might have spread to broad day ; i have more understanding , saith david , then all my teachers . how came he by it ? he 'll tell you in the next words , for thy testimonies are my meditation . he was more in the exercise of duty and grace . the best wits are not alwayes the greatest scholars , because their study is not suitable to their parts ; neither alwayes proves he the richest man , that sets up with the greatest stock . a little grace well-husbanded by daily exercise will encrease , when greater neglected shall decay . secondly , as exercise encreaseth , so it evidenceth grace . would a man know whether he be lame or no , let him rise , he 'll be sooner satisfied by one turn in a room , then by a long dispute , and he sit still . wouldest thou know whether thou lovest god ? be frequent in exerting acts of love ; the more the fire is blown up , the sooner 'tis seen , and so of all other graces . sometimes the soule is questioning whether it hath any patience , any faith ; till god comes and puts him into an afflicted estate , ( where he must either exercise this grace or perish ) and then it appeares like one that thinks he cannot swim , yet being thrown into the river , then uniting all his strength he makes a shift to swim to land , and sees what he can do . how oft have we heard christians say , i thought i could never have endured such a pain , trusted god in such a strait , but now god hath taught me what he can do for me , what he hath wrought in me ? and this thou mightest have known before , if thou wouldest have oftner stirred up and exercised thy grace . thirdly , exercise of grace doth invite god to communicate himself to such a soul . god sets the christian at work , and then meets him in it . vp and be doing , and the lord be with you . he sets a soul a reading as the eunuch , and then joynes to his chariot a praying , and then comes the messenger from heaven , o daniel greatly beloved . the spouse , who lost her beloved on her bed , findes him as she comes from the sermon , cant. . . it was but a little that i passed from them , but i found him whom my soule loved . sect . . vse . this falls heavy on their heads , who are so far from exercising grace , that they walk in the exercise of their lusts , their hearts are like a glasse-house , the fire is never out , the shop-windows never shut , they are alwayes at work , hammering some wicked project or other , upon the anvil of their hearts ; there are some who give full scope to their lusts , what their wretched hearts will , they shall have ; they cocker their lusts as some their children , deny them nothing , who ( as it is recorded of david to adonijah ) do not so much as say to their souls , why doest thou so ? why art thou so proud , so covetous , so prophane ? they spend their dayes in making provision for these guests : as at some innes , the house never cooles , but as one guest goes out , another comes in , as one lust is served , another is calling for attendance ; as some exercise grace more then others , so there are greater traders in sin , that set more a work then others , and return more wrath in a day then others in a moneth ; happy are such ( in comparison of these ) who are chain'd up by gods restraint upon their outward man or inward , that they cannot drive on so furiously as these , who by health of body , power and greatnesse in place , riches and treasures in their coffers , numbnesse and dedolency in their consciences , are hurried on to fill up the measure of their sins . we reade of the assyrian , that he enlarged his heart as hell , stretching out his desires as men do their bags that are thrack't full with money to hold more , hab. . . thus the adulterer , as if his body were not quick enough to execute the commands of his lust , stirs it up by sending forth his amorous glances , which come home laden with adultery , blows up this fire with unchaste sonnets and belly-chear , proper fuel for the devils kitchin ; and the malicious man , who that he may lose no time from his lust , is a tearing his neighbour in pieces as he lies on his bed , cannot sleep unlesse some such bloody sacrifice be offered to his ravening lust . o how may this shame the saints : how oft is your zeal so hot , that you cannot sleep till your hearts have been in heaven , as you are on your beds , and there pacified with the sight of your dear saviour , and some embraces of love from him ? vse it reproves those who flout and mock at the saints , while exercising their graces . none jeer'd as the saint in his calling . men may work in their shops , and every one follow his calling as diligently as they please , and no wonder made of this by those that passe by in the streets ; but let the christian be seen at work for god , in the exercise of any duty or grace , and he is hooted at , despised , yea , hated . few so bad indeed , but seem to like religion in the notion ; they can commend a sermon of holiness like a discourse of god or christ in the pulpit , but when these are really set before their eyes , as they sparkle in a saints conversation , they are very contemptible and hateful to them ; this living and walking holinesse bites ; and though they liked the preachers art , in painting forth the same in his discourse , yet now they run from them , and spit at them ; this exercise of grace offends the prophane heart , and stirs up the enmity that lies within : as michal she could not but flout david to see him dancing before the ark. he that commended the preacher for making a learned discourse of zeal , will raise on a saint , expressing an act of zeal in his place and calling ; now grace comes too near him . a naughty heart must stand at some distance from holinesse , that the beams thereof may not beat too strongly on his conscience , and so he likes it . thus the pharisees , the prophets of old , these were holy men in their account , and they can lavish out their money on their tombes , in honour of them : but christ , ( who was more worth then all of them ) he is scorn'd and hated : what 's the mystery of this ? the reason was , these prophets are off the stage , and christ on ▪ pascitur in vivis livor , post fata quiescit . vse try by this whether you have grace or no , dost thou walk in the exercise of thy grace ? he that hath clothes , surely will wear them , and not be seen naked ; men talk of their faith , repentance , love to god ; these are precious graces , but why do they not let us see these walking abroad in their daily conversation ? surely if such guests were in thy soule , they would look out sometimes at the window , and be seen abroad in this duty , and that holy action ; grace is of a stirring nature , and not such a dead thing , ( like an image ) which you may lock up in a chest , and none shall know what god you worship ; no , grace will shew it self , it will walk with you into all places and companies , it will buy with you , and sell for you , it will have a hand in all your enterprizes , it will comfort you when you are sincere and faithful for god , and it will complain and chide you when you are otherwise ; go to , stop its mouth , and heaven shall hear its voice , it will groan , mourne and strive , even as a living man when you would smother him . i 'le as soon believe the man to be alive , that lies peaceably as he is nail'd up in his coffin , without strife or busle , as that thou hast grace , and never exercise it in any act of spiritual life . what man ! hast thou grace , and carried so peaceably , as a fool to the stocks , by thy lust ? why hang'st thou there nail'd to thy lust ? if thou hast grace , come down and we will believe it , but if thou beest such a tame slave , as to sit still under the command of lust , thou deceivest thy self : hast thou grace , and shew none of it in the condition thou art plac't in ? may be thou art rich ; doest thou shew thy humility towards those that are beneath thee ? doest thou shew a heavenly minde breathing after heaven more then earth ? it may be thy heart is puff't with thy estate , that thou lookest on the poor as creatures of some lower species then thy self , and disdainest them , and as for heaven thou thinkest not of it . like that wicked prince , that said , he would lose his part in paradise rather then in paris . art thou poor , why doest not exercise grace in that condition ? art thou contented , diligent ? may be in stead of contentation thou repinest , canst not see a faire lace on thy rich brothers cloth , but grudgest it in stead of concurring with providence by diligence to supply thy wants , thou art ready to break through the hedge into thy neighbours fat pasture , thus serving thy owne turne by a sin , rather then waiting for gods blessing on thy honest diligence ; if so , be not angry we call thee by thy right name , or at least question whether we may stile thee christian , whose carriage is so crosse to that sacred name , which is too holy to be written on a rotten post . vse . be exhorted , o ye saints of god , to walk in the exercise of grace . it is the ministers duty with the continual breath of exhortation , and if need be , reproof , to keep this heavenly fire clean on the saints altar . peter saw it necessary to have the bellowes alwayes in his hands , pet. . . i will not be negligent to put you alwayes in remembrance of these things , though ye know them , and be established in the present truth ; ( that shall not take him off ) as long as he is in this tabernacle , he saith he will stir them up , and be putting them in remembrance , v. . there is a sleepy disease we are subject to in this life ; christ though he had roused up his disciples twice , yet takes them napping the third time . either exercise thy grace , or satan will act thy corruption , as one bucket goes down , the other riseth ; there is a body of sin within , which like a malignant party watcheth for such a time to step into the saddle , and 't is easier to keep them down then to pull them down : thy time is short , and thy way long , thou hadst best put on , lest thou meanest to be overtaken with night , before thou gettest within sight of thy fathers house . how uncomfortable 't is for a traveller in heaven-road ( above all other ) to go potching in the dark , many can with aking hearts tell thee . and what hast thou here to minde like this ? are they worldly cares and pleasures ? is it wisdom to lay out so much cost on thy tenement , which thou art leaving , and forget what thou must carry with thee ? before the fruit of these be ripe which thou art now planting , thy self may be rotting in the grave . time is short , saith the apostle , cor. . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the world is near its port , and therefore god hath contracted the sailes of mans life but a while , and there will not be a point to chuse , whether we had wives or not , riches or not , but there will be a vast difference between those that had grace , and those that had not ; yea , between those that did drive a quick trade in the exercise therof , and those that were more remisse ; the one shall have an abundant entrance into glory , while the other shall suffer losse in much of his lading , which shall be cast over-board as merchandise that will bear no price in that heavenly countrey ; yea , while thou art here others shall fare the better by thy lively graces . thy cheerfulnesse and activity in thy heavenly course , will help others that travel with thee ; he is dull indeed that will not put on , when he sees so much metal for god in thee who leadest the way . yea , thy grace will give a check to the sins of others , who never stand in such awe , as when grace comes forth and sits like a ruler in the gate , to be seen of all that passe by . the swearer knowes not such majesty is present , when the christian is mealy-mouth'd , and so goes on and feares no colours , whose grace had it but her dagger of zeal ready , and courage to draw it forth in a wise reproof , would make sin quit the place , and with shame run into its hole . job . . the young men saw me and bid themselves , the princes refrain'd talking , and laid their hand on their mouth . and doth not god deserve the best service thou canst do him in thy generation ? did he give thee grace to lay it up in a dead stock , and none to be the better ? or can you say that he is wanting to you in his love and mercy ? are they not ever in exercise for your good ? is the eye of providence ever shut ? no , he slumbers not that keeps thee , or is it one moment off thee ? no , the eye of the lord is upon the righteous ; he hath fixed it for ever , and with infinite delight pleaseth himself in the object . when was his eare shut , or his hand , either from receiving thy cries , or supplying thy wants ? nay , doth not thy condition take up the thoughts of god , and are they any other then thoughts of peace , which he entertains ? a few drops of this oyle will keep the wheel in motion . that ye may be able to stand against the wiles of the devil . these words present us with the reason , why the christian souldier is to be thus compleatly arm'd , that he may be able to stand against the wiles of the devil . the strength of which argument lies in these two particulars . first , the danger , if unarm'd , the enemy is no mean contemptible one , no lesse then the devil , set out as a cun●ing engineer by his wiles and stratagems . secondly , the certainty of standing against all his wits and wiles , if we be thus arm'd , that ye may be able to stand . as no standing without armour , so no feare of falling into the fiends hands if arm'd . to begin with the first , the saints enemy , the devil described by his wiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly the methods of satan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies , that art and order one observes in handling a point ; we say such a one is methodical ; now because it shews ingenuity and acutenesse of wit so to compose a discourse , therefore it is transferr'd to expresse the subtilty of satan in laying of his plots and stratagems , in his warlike preparations against the christian . indeed , the expert souldier hath his order as well as the scholar , there is method in forming of an army , as well as framing an argument . the note which lies before us is , the devil is a very subtile enemy . the christian is endangered most by his policy and craft ; he is call'd the old serpent . the serpent ? subtil above other creatures , an old serpent above other serpents ; satan was too crafty for man in his perfection , much more now in his maimed estate , having never recovered that first crack he got in his understanding by the fall of adam . and as man hath lost , so satan hath gained more and more experience ; he lost his wisdome indeed assoon as he became a devil , but ever since he hath increast his craft ; though he hath not wisdom enough to do himself good , yet subtilty enough to do others hurt . god shewes us where his strength lies , when he promiseth he will bruise the head of the serpent ; his head crush't and he dies presently . now in handling this point of satans subtilty , we shall consider him in his two main designes , and therein shew you his wiles and policies . his first main design is to draw into sin . the second is to accuse , vex and trouble the saint for sinne . first , let us consider the devil as a tempter to sin , and there he shews his wily subtilty in three things . first , in choosing the most advantagious season for tempting . secondly , in managing his temptations , laying them in such a method and forme , as shews his craft . thirdly , in pitching on fit instruments for his turne , to carry on his design . chap. i. of satans subtilty to choose the most advantagious seasons for tempting . first , he shews his subtilty in choosing the most proper and advantagious seasons for tempting . to every thing there is a season , solomon saith , eccl. . . that is , a nick of time , which taken gives facility and speedy dispatch to a businesse ; and therefore the same wise man gives this reason why man miscarries so frequently , and is disappointed in his enterprizes , because he knowes not his time , eccl. . . he comes when the bird is flowen . a hundred souldiers at one time may turn a battel , save an army , when thousands will not do at another : satan knowes when to make his approaches , when ( if at any time ) he is most likely to be entertained . as christ hath the tongue of the learned to speak a word in season of counsel and comfort , to a doubting drooping soule , so satan shews his black art , and hellish skill , in speaking words of seduction and temptation in season , and a word in season is a word on its wheels . i shall give you a view of his subtilty in special seasons , which he chooseth to tempt in . the first season he takes to tempt in is , when newly converted . no sooner is this childe of grace , the new creature borne , but this dragon poures a flood of temptation after it . he learnt the egyptians but some of his own craft , when he taught them that bloody and cruel baptisme , which they exercised upon the israelitish babes , in throwing them into the river assoon as they were borne . the first cry of the new creature , gives all the legions of hell an alarm ; they are as much troubled at it , as herod and jerusalem were , when christ was borne ; and now they sit in councel to take away the life of this new born king. the apostles met with more opposition and persecution in their latter dayes , when endued with larger portions of the spirit , but with temptations from satan in their former when young converts ; as you may observe in the several passages recorded of them . satan knew grace within was but weak , and their supplies promised at the spirits coming , not landed ; and when is an enemy more like to carry the town then in such a low condition ? and therefore he tries them all . indeed the advantages are so many , that we may wonder how the young convert escapes with his life ; knowledge weak , and so soon led into an errour , especially in divided times , when many wayes are held forth , one saying , here is christ ; another , there is christ , and the christian ready to think every one means honestly , that comes with good words , as a little childe who hath lost his way to his fathers house , is prone to follow any that offer him their conduct . experience of what he knows little ; and if adam whose knowledge so perfect , yet was soon cheated , ( being assaulted before he was well warme in his new possessions , ) how much more advantage hath satan of the new convert ? in whom he findes every grace in so great an indisposition to make resistance , both from its own weaknesse , and the strength of the contrary corruption , ( which commonly in such is much unmortified ) which makes it act with more difficulty and mixture , as in a fire newly kindled where the smoke is more then the flame , or like beer newly tunn'd which runs thick ; so that though there appear more strength of affection in such , that it works over into a greater abundance of duty then in others , yet with more dregs of carnal passions , which satan knows , and therefore chooseth to stir what he sees troubled already . secondly , when the saint is beset with some great affliction , this is as some blinde lane or solitary place , fit for this thief to call for his purse in . an expert captain first labours to make a breach in the wall , and then falls on instorming the city . satan first got power from god to weaken job in his estate , children , health and other comforts he had , and now tempts him to impatience , and what not ? he le ts christ fast fourty dayes before he comes , and then he falls to his work ; as an army stayes till a castle be pinch't for provision within , and then sends a parley , never more likely to be embraced then in such a strait . a temptation comes strong when the way to relief seems to lie through the sin that satan is wooing to ; when one is poor and satan comes , what wilt starve rather then step over the hedge and steal for thy supply ? this is enough to put flesh and blood to the stand . thirdly , when the christian is about some notable enterprize for gods glory , then satan will lie like a serpent in the way , an adder in the path , that biteth his horse-heels , so that his rider shall fall backward . thus he stood at joshua's right hand to resist him . the right hand is the working hand , and his standing there implies his desire to hinder him in his enterprize . indeed the devil was never friend to temple-work , and therefore that work is so long a doing . what a handsom excuse doth he help the jews unto , the time is not come : gods time was come , but not the devils , and therefore he helps them to this poor shift , perverting the sense of providence as if it were not time , because they were so poor , whereas they thrive no better because they went no sooner about the work , as god tells them plainly . paul and barnabas had a holy design in their thoughts , to go visit the brethren in every city , and strengthen their faith ; the devil knew what a blow this might give to his kingdome , their visiting might hinder him in his circuit , and he stirs up an unhappy difference between these two holy men , who grow so hot that they part in this storme , acts . . there were two remarkable periods of christs life , his intrat and exit , his entrance into his publick ministery at his baptisme , and his finishing it at his passion , and at both we have the devil fiercely encountring him . the more publick thy place , christian , and the more eminent thy service for god , the more thou must look that the devil will have some more dangerous design or other against thee , and therefore if every private souldier needs armour against satans bullets of temptation , then the commanders and officers , who stand in the front of the battel , much more . fourthly , when he hath the presence of some object to enforce his temptation . thus he takes eve when she is near the tree , and had it in her eye while he should make the motion , that assaulting two ports at once , it might be the harder for her to hinder the landing of his temptation ; and if eves eye did so soon affect her heart with an inordinate desire , then much more now is it easie for him by the presence of the object , to excite and actuate that lust which lies dormant in the heart . as naomi sent her daughter to lie at boaz his feet , knowing well , if he endured her there , there were hope he might take her into his bed at last ; if the christian can let the object come so near , satan will promise himself his suit may in time be granted . therefore it should be our care if we would not yield to the sin , not to walk by , or sit at the door of the occasion ; look not on that beauty with a wandring eye , by which thou wouldest not be taken prisoner ; parley not with that in thy thoughts , which thou meanest not to let into thy heart ; conversation begets affection : some by this have been brought to marry those , whom at first they thought they could not have liked . fifthly , after great manifestations of gods love , then the tempter comes . such is the weak constitution of grace , that it can neither well bear smiles or frowns from god without a snare : as one said of our english nation , totam nec pati potest libertatem nec servitutem ; it cannot well bear liberty nor bondage in the height : so neither can the soule , if god smile and opens himself a little familiarly to us , then we are prone to grow high and wanton , if he frown , then we sink as much in our faith ; thus the one like faire weather and warme gleams , bring up the weeds of corruption ; and the other , l●ke sharp frosts , nip and even kill the flowers of grace ; the christian is in danger on both hands , therefore satan takes this advantage , when the christian is flush of comfort , even as a cheater , who strikes in with some young heire , when he hath newly received his rents , and never leaves till he hath eased him of his money : thus satan lies upon the catch , then to inveigle a saint into one sin or other , which he knows will soon leak out his joy . had ever any a larger testimony from heaven then peter ? matth. . . where christ pronounceth him blessed , and puts a singular honour upon him , making him the representative for all his saints . no doubt this favour to peter , stirred up the envious spirit the sooner to fall upon him . if josephs party-coloured coat made the patriarchs to plot against him their brother , no wonder malice should prompt satan to shew his spite , where christ had set such a mark of love and honour ; and therefore we finde him soon at peters elbowe , making him his instrument to tempt his master , who soon espied his cloven foot , and rebukes peter with a get thee behinde me satan . he that seem'd a rock even now , through satans policy , is laid as a stone of offence for christ to stumble at . so david , when he had received such wonderful mercies , setled in his throne with the ruine of his enemies , yea , pardoned for his bloody sin , now ready to lay down his head with peace in the dust : satan chops in to cloud his clear evening , and tempts him to number the people ; so ambitious is satan , then chiefly to throw the saint into the mire of sin , when his coat is cleanest . sixthly , at the houre of death , when the saint is down and prostrate in his bodily strength , now this coward falls upon him : 't is the last cast indeed he hath for the game , now or never , overcome him now and ever ; as they say of the natural serpent , nunquam nisi moriens producitur in longum : he never is seen at his length till dying : so this mystical serpent never strains his wits and wiles more , then when his time is thus short . the saint is even stepping into eternity , and now he treads upon his heele , which if he cannot trip up so as to hinder his arrival in heaven , yet at least to bruise it , that he may go with more pain thither . chap. ii. satans subtilty in managing his temptations , where several stratagems used by him to deceive the christian , are laid down . the second way wherein satan shews his tempting subtilty , is in those stratagems he useth to deceive the christian in the act of temptation . first , he hangs out false colours , and comes up to the christian in the disguise of a friend , so that the gates are opened to him , and his motions received with applause , before either be discovered ; therfore he is said to transform himself into an angel of light , cor. . . of all plots 't is most dangerous when he appears in samuels mantle , and silvers his foul tongue with faire language . thus in point of errour , he corrupts some in their judgements , by commending his notions for precious gospel-truths , and like a cunning chapman puts off his old ware , ( errours i mean that have layen long upon his hand ) only turkening them a little after the mode of the times , and they go for new light , under the skirt of christian liberty ; he conveys in libertinisme , by crying up the spirit ; he decries and vilifies the scripture by magnifying faith : he labours to undermine repentance , and blow up good works ; by bewailing the corruption of the church in its administrations , he drawes unstable souls from it , and amuseth them , till at last they fall into a vertigo , and can see no church at all in being . and he prevails no lesse on the hearts and lives of men by this wile , then on their judgements . under the notion of zeal , he kindles sometimes a dangerous flame of passion and wrath in the heart , which like a rash fire makes the christians spirit boile over into unchristian desires of , and prayers for revenge where he should forgive ; of which we have an instance in the disciples , luke . . where two holy men are desiring that fire may come down from heaven . little did they think from whence they had their coal , that did so heat them , till christ told them , ye know not what spirit you are of . sometimes he pretends pity and natural affection , which in some cases may be good counsel , and all the while he desires to promote cowardise and sinful self-love ; whereby the christian may be brought to flie from his colours , shrink from the truth , or decline some necessary duty of his calling ; this his wile christ soon spied , when he got peter to be his spokesman , saying , master , pity thy self : who stop't his mouth with that sharp rebuke , get thee behinde me , satan . o what need have we to study the scriptures , our hearts and satans wiles , that we may not bid this enemy welcome , and all the while think it's christ that is our guest . a second policie he useth is to get intelligence of the saints affairs . this is one great wheele in the politicians clock , to have spies in all places , by whom they are acquainted with the counsels and motions of their enemies , and this gives them advantage , as to disappoint their designes , so more safely to compasse their own . 't is no hard matter for him to play his game well , that sees his enemies hand . david knew how the squares went at court , jonathans arrowes carried him the newes , and accordingly he removed his quarters , and was too hard for his great enemy saul . satan is the greatest intelligencer in the world , he makes it his businesse to enquire into the inclinations , thoughts , affections , purposes of the creature , that finding which humour abounds , he may apply himself accordingly , which way the stream goes , that he may open the passage of temptation , and cut the channel to the fall of the creatures affections , and not force it against the torrent of nature . now if we consider but the piercing apprehension of the angelical nature , how quick he is to take the sent which way the game goes by a word drop't , the cast of an eye or such a small matter ( signal enough to give him the alarm ) his experience in heart-anatomy , having inspected , and ( as it were ) dissected so many in his long practice , whereby his knowledge is much perfected , as also his great diligence to adde to both these , being as close a student as ever , considering the saints , and studying how he may do them a mischief , as we see in jobs case , whom he had so observed that he was able to give an answer ex tempore to god what jobs state and present posture was , and what might be the most probable means of obtaining his will of him ; and besides all this , the correspondence that he hath with those in and about the christian , from whom he learnes much of his state , as david by hushai in absaloms counsel : all these considered , 't is almost impossible for the creature to stir out of the closet of his heart , but it will be known whither he enclines ; some corrupt passion or other will bewray the soule to him , as they did david to saul , who told him where he might finde him , in the wildernesse of engedi . thus will these give intelligence to satan , and say , if thou wouldest surprize such a one , he is gone that way , you shall have him in the wood of worldly employments , over head and eares in the desires and cares of this life , see where another sits under such a bower , delighting himself in this childe , or that gift , endowment of mind , or the like ; lay but the lime-twig there , and you shall soon have him in it . now satan having this intelligence , lets him alone to act his part ; he sure cannot be at a losse himself , when his scholars , ( the jesuites i mean ) have such agility of minde , to wreath and cast themselves into any forme becoming the persons they would seduce . is ambition the lust the heart favours ? o the pleasing projects that he will put such upon ! how easily having first blown them up with vain hopes , doth he draw them into horrid sins ? thus human , that he may have a monopoly of his princes favour , is hurried into that bloody plot ( fatal at last to himself ) against the jewes . is uncleannesse the lust after which the creatures eye wanders ? now he 'll be the pander , to bring him and his minion together . thus he finding amnon sick of this disease , sends jonadah a deep-pated fellow , to put this fine device into his head of feigning himself sick whereby his sister fell into his snare . thirdly , in his gradual approaches to the soul . when he comes to tempt , he is modest & asks but a little , he knows he may get that at many times , which he should be denied if lie ask't all at once . a few are let into a city , when an army coming in a body , would be shut out , and therefore that he may beget no suspition , he presents may be a few general propositions , which do not discover the depth of his plot ; these like scouts goe before , while his whole body lies hid as it were in some swamp at hand . thus he wrigled into eves bosome , whom he doth not at first dash bid take and eat , no , he is more mannerly then so , this would have been so hideous , that as the fish with some sudden noise , by a stone cast into the river , is scared from the bait , so would she have been affrighted from holding parley with such a one : no , he propounds a question which shall make way for this , hath god said ? art not mistaken ? could this be his meaning whose bounty lets thee eat of the rest to deny thee the best of all ? thus he digs about and loosens the roots of her faith , and then the tree falls the easier the next gust of tempta●ion . this is a dangerous policy indeed . many have yielded to go a mile with satan , that never intended to go two ; but when once on the way , have been allured further and further , till at last they know not how to leave his company . thus satan leads poor creatures down into the depths of sin by winding staires , that let them not see the bottom whither they are going ; first he presents an object that ocasions some thoughts , these set fire on the affections , and these fume up into the braine , and cloud the understanding , which being thus disabled , now satan dares a little more declare himself , and boldly solicite the creature to that it would even now have defied . many who at this day lie in open profanenesse , never thought they should have roll'd so far from their profession but satan beguiled them , poor souls , with their modest beginnings . o christians , give not place to satan , no not an inch in his first motions ; he that is a beggar and a modest one without doors , will command the house if let in ; yield at first , and thou givest away thy strength to resist him in the rest , when the hem is worne , the whole garment will ravel out , if that be not mended by timely repentance . the fourth way , wherein satan shews his subtilty in managing his temptations , is in his reserves . a wise captain hath ever some fresh troops at hand to fall in at a pinch , when other are worsted . satan is seldom at a losse in this respect , when one temptation is beat back , he soon hath another to fill up the gap , and make good the line . thus he tempts christ to diffidence and distrust , by bidding him turne stones into bread , as if it were time now to carve for himself , being so long neglected of his father , as to fast fourty dayes , and no supplies heard of ; no sooner had christ quench't this dart with that , it is written , man shall not live by bread alone , but by every word that proceedeth out of the mouth of god , but he hath another on the string which he let flie at him , tempting him to presumption , v. . then the devil taketh and sets him on a pinacle , and bids , cast thy self down headlong , for it is written , he shall give his angels charge over thee , &c. as if he had said , if thou hast such confidence on god and his word , as thou pretendest , shew it by casting thy self down , for thou hast a word between thee and the ground , if thou darest trust god ; and truly , though christ had his answer ready , and was prepared to receive his charge on the right hand and on the left , being so compleatly arm'd that no temptation could come amisse , yet note we , satans temptations on christ , were like the serpents motion on a rock , ( of which solomon speaks ) that makes no impression , no dint at all , but on us they are as a serpent on sand or dust , that leaves a print , when not in the heart , yet in the fancy , colours that which is next door to it , and so the object there is ready to slip in , if great care be not observ'd , especially when he doth thus change his hand , as when we have resisted one way , fall on afresh another , yea , plant his succeeding temptation upon our very resistance in the former . now it requires some readinesse in our postures , and skill at all our weapons to make our defence , like a disputant , when he is put out of his road , and hath a new question started , or argument unusual brought , now he is tried to purpose . and truly this is satans way when he tempts the christian to neglect of duties of gods worship ( from his worldly occasions , the multitude of them or necessity of following them ) and this takes not , then he is on the other side , and is drawing the christian to the neglect of his worldly calling , out of a seeming zeale to promote his other in the worship of god. or first , he comes and labours to dead the heart in duty , but the christian too watchful for him there , then he is puffing of him up with an opinion of his enlargement in it , and ever he keeps his sliest and most sublimated temptations for the last . fifthly , in his politick retreats you shall have an enemy flie as overcome , when it is on a design of overcoming ; this was joshua's wile , by which he catcht the men of ai in a trap , josh . . . we reade not only of satans being cast out , but of the uncleane spirits going out , ( voluntarily ) yet with a purpose to come again , and bring worse company with him , matth. . . satan is not alwayes beat back by the dint and power of conquering grace , but sometimes he drawes off , and raiseth his own siege , the more handsomely to get the christian out of his fastnesses and trenches , that so he may snap him on the plaines , whom he cannot come at in his works and fortifications . temptations send the saint to his castle , as the sight of the dog doth the coney to her burrough ; now the soule walks the rounds , stands upon its guard , dares not neglect duty , because the enemy is under its very walls , shooting in his temptations continually ; but when satan seems to give the soule over , and the christian finds he is not haunted with such motions as formerly , truly now he is prone to remit in his diligence , faile in his duty , and grow either infrequent or formal therein ; as the romanes , whose valour decayed for want of the carthaginian troops to alarm them ; let satan tempt or not tempt , assault or retreat , keep thou in order , stand in a fighting posture , let his flight strengthen thy faith , but not weaken thy care . the parthians do their enemies most hurt in their flight , shooting their darts as they run , and so may satan do thee , if thy seeming victory makes thee secure . chap. iii. of satans subtilty , in choosing instruments fit for his turne to carry on his tempting design . the third particular in which satan shewes his subtilty , as a tempter is in the choice of those instruments , whom he useth for the carrying on this his design , he as the master-workman cuts out the temptation , and gives it the shape , but sometimes he hath his journeymen to make it up , he knows his work may be carried on better by others , when he appears not above-board himself . indeed there is not such a suitableness between the angelical nature & mans , as there is between one man & another , and therefore he cannot make his approaches so familiarly to us , as man can do to man ; and here ( as in other things ) he is gods ape ; you know this very reason was given , why the israelites desired god might not speak to them , but moses , and god liked the motion ; they have well said , saith god , i will raise up a prophet from the midst of them like unto thee . thus satan , he useth the ministery of men like our selves , by which as he becomes more familiar , so he is lesse suspected , while joab-like , he gets another to do his errand . now 't is not any will serve his turne for this employment , he is very choice in his instruments he pitcheth on ; 't is not every souldier is fit for an ambassage to treat with an enemy , to betray a town and the like . satan considers who can do his work to his greatest advantage ; and in this he is unlike god , who is not at all choice in his instruments , because he needs none , and is able to do as well with one as another ; but satans power being finite , he must patch up the defect of the lions skin with the foxes . now the persons satan aimes at for his instruments are chiefly of foure sorts . first , persons of place and power . secondly , persons of parts and policie . thirdly , persons of holinesse , or at least reputed so . fourthly , persons of relation and interest . first , satan makes choice of persons of place and power . these are either in the common-wealth or church , if he can he will secure the throne and the pulpit , as the two forts that command the whole line . first , men of power in the common-wealth , 't is his old trick to be tampering with such . a prince , a ruler may stand for a thousand ; therefore saith paul to elymas , when he would have turned the deputy from the faith ; o full of all subtilty , thou child of the devil ! asts . as if he had said , you have learn't this of your father the devil , to haunt the courts of princes , winde into the favour of great ones . there it a double policy satan hath , in gaining such to his side . first , none have such advantage to draw others to their way : corrupt the captan , and 't is hard if he bring not off his troop with him . when the princes , men of renown in their tribes , stood up with corah , presently a multitude are drawn into the conspiracy . let jeroboam set up idolatry , and israel is soon in a snare ; it 's said the people willingly walked after his commandment , hos . . . secondly , should the sin stay at court , and the infection go no further , yet the sin of such a one , ( though a good man ) may cost a whole kingdom dear . chron. . . satan stood up against israel , and provoked david to number the people . he owed israel a spite , and he payes them home in their kings sin , which drop't in a fearful plague upon their heads . secondly , such as are in place and office in the church . no such way to infect the whole town , as to poison the cistern at which they draw their water ; who shall perswade ahab that he may go to ramoth-gilead and fall ? satan can tell , i will be a lying spirit in the mouth of his prophets , kings . . how shall the profane be hardened in their sins ? let the preacher sowe pillows under their elbowes , and cry peace , peace , and it 's done . how may the worship of god come to be neglected ? let hophni and phineas be but scandalous in their lives , and many both good and bad will abhor the sacrifice of the lord. secondly , he employeth persons of parts and policy , if any hath more pregnancy of wit , and depth of reason then other , he is the man satan looks upon for his service : and so far he prevails that very few of this rank are found among christs disciples , not many wise . indeed , god will not have his kingdome , either in the heart or in the world , maintained by carnal policy , 't is a gospel-command that we walk in godly simplicity , sine plicis ; though the serpent can shrink up into his folds , and appear what he is not , yet it doth not become the saints to juggle or shuffle with god or men ; and truly when any of them have made use of the serpents subtilty , it hath not followed their hand ; jacob got the blessing by a wile , but he might have had it cheaper with plain dealing . abraham and sarah both dissemble to abimelech , god discovers their sin , and reproves them for it by the mouth of an heathen . asa out of state-policy joynes league with syria , yea , pawns the vessels of the sanctuary , and all for help , and what comes of all this ? herein thou hast done foolishly , saith god , from henceforth thou shalt have wars . sinful policy shall not long thrive in the saints hands well , but satan will not out of his way , he enquires for the subtilest-pated men , a balaam , achitoph●l , haman , sanballat , men admired for their counsel and deep plots , these are for his turne . a wicked cause needs a smooth oratour , bad ware a pleasing chapman , as in particular , his instruments he useth to seduce and corrupt the mindes of men are commonly subtile-pated men , such , that if it were possible should deceive the very elect . this made the apostle so jealous of the corinthians , whom he had espoused to christ , lest as eve by the serpent , so their minds should be corrupted from the simplicity that is in christ . he must be a cunning devil indeed , that can draw off the spouses love from her beloved , yet there is such a witchery in satans instruments , that many have been brought to flie on the face of those truths and ordinances , yea , christ himself to whom they have seemed espoused formerly . now in three particulars this sort of satans instruments shew their masters subtilty . first , in aspersing the good name of the sincere messengers of christ . satans old trick to raise his credit upon the ruined reputation of christs faithful servants . thus he taught corah , dathan and abiram , to charge moses and aaron , ye take too much upon you , seeing all the congregation is holy ; they would make the people believe , that it was the pride of their heart , to claim a monopoly to themselves , as if none but aaron and his fraternity were holy enough to offer incense , and by this subtile practice they seduced ( for a while ) in a manner , the whole congregation to their side . so the lying prophets ( that were satans knights of the post to ahab , ) fell foul on good micaiah . our saviour himself was no better handled by the pharisees and their confederates , and paul the chief of the apostles , his ministery undermined , and his reputation blasted by false teachers , as if he had been some weak sorry preacher , his bodily presence is weak , say they , and his speech contemptible ; and is this your admired man ? secondly , in covering their impostures and errours with choice notions and excellent truthes . arrius himself , and other dangerous instruments of satan were too wise to stuffe their discourses with nothing but heterodoxe matter , precious truths dropt from them with which they sprinkled their corrupt principles , yet with such art as should not easily be discerned . this ( as one observs ) our saviour warns his disciples of , when he bids them beware of the leaven of the pharisees , ( that is , of their errours . ) but why leaven ? for the secret mixture of it with the wholesom bread ; you do not make your bread all of leaven , none would then eate it , but crumble a little into a whole batch , which sowers all : thus christ doth tell the disciples , that the pharisees among many truths mixe their errours , and therefore it behoves them to beware , lest with the truth the errour goes down also . again , leaven is very like the dough , of the same grain with it , only differs in age and sourenesse : thus christ intimates the resemblance of their errours to the truth , scraped , as it were , out of the scriptures , but sowered with their own false glosses . this indeed makes it easie for christs sheep to be infected with the scab of errour , because that weed which breeds the rot is so like the grasse that nourisheth them . thirdly , their subtilty appears in holding forth such principles as are indulgent to the flesh . this brings in whole shoales of silly soules into their net , the heart of man loves of life to shape a religion according to its own humour , and is easie to believe that to be a truth , which favours its own inclination . now there are three lusts that satans instruments labour to gratifie in their doctrine , carnal reason , pride , and steshly liberty . first , carnal reason , this is the great idol which the more intelligent part of the world worship , making it the very standard of their faith , and from this bitter root have sprung those arrian and socinian heresies . and truly he that will go no further then reason will carry him , may hold out in the plain way of the moral law , but when he comes to the depths of the gospel , must either go back , or be content that faith should help reason over . secondly , another lust that satan cockers , is pride . man naturally would be a god to himself , [ though for clambering so high he got his fall ] and whatever doctrine nourisheth a good opinion of man in his own eye , this is acceptable to him , and this hath spawned another fry of dangerous errours . the pelagian and semi-pelagian , which set nature upon its own legs , and perswade man he can go alone to christ , or at least with a little external help , of an hand to lead , or argument to excite , without any creating work in the soule . o , we cannot conceive how glib such stuffe goes down . if one workman should tell you that your house is rotten , and must be pull'd down , and all new materials prepared ; and another should say no such matter , such a beam is good , and such a sparre may stand ; a little cost will serve the turne : it were no wonder that you should listen to him that would put you to least cost and trouble : the faithful servants of christ tell sinners from the word , that man in his natural state is corrupt and rotten , that nothing of the old frame will serve , and there must needs be all new ; but in comes an arminian and blows up the sinners pride , and tells him he is not so weak or wicked as the other represents him , if thou wilt thou mayest repent and beleeve , or at least by exerting thy natural abilities , oblige god to superadde what thou hast not . this is the workman that will please proud man best . thirdly , satan by his instruments nourisheth that desire of fleshly liberty , which is in man by nature , who is a son of belial , without yoke ; and if he must wear any , that will please best , which hath the softest lining , and pincheth the flesh least , and therefore when the sincere teachers of the word will not abate of the strictnesse of the command , but presse sincere obedience to it , then come satans instruments and say , these are hard task-masters , who will not allow one play-day in a yeare to the christian , but tie him to continual duty , we 'll shew you an easier way to heaven : come , saith the papist , confesse but once a year to the priest , ( pay him well for his paines ) and be an obedient son of the church , and we 'll dispense with all the rest . come , saith the familist , the gospel-charter allows more liberty then these legal preachers tell you of ; they bid you repent and believe , when christ hath done all these to your hand . what have you left to do but to nourish the flesh ? something sure is in it , that impostors finde such quick return for their ware , while truth hangs upon the log ; and is it not this ? that they are content to afford heaven cheaper to their disciples , then christ will to his . he that sells cheapest shall have most customers , though at last best will be best cheap ; truth with self-denial , a better penny-worth , then errour with all its flesh-pleasing . thirdly , satan makes choice of such as have a great name for holinesse , none to a live bird to draw other birds into the net . but is it possible that such should do this work for the devil ? yes , such is the policy of satan , and the frailty of the best , that the most holy men have been his instruments to seduce others , abraham he tempts his wife to lie , say thou art my sister . the old prophet leads the man of god out of his way , kings . the holiness of the man , and the reverence of his age , 't is like , gave authority to his counsel . o how should this make you watchful , whose long travel and great progresse in the wayes of god have gained you a name of eminency in the church , what you say , do ; or hold , because you are file-leading men , and others look more on you : then their way . fourthly , satan chooseth such , as by relation or affection have deep interest in the persons he would gain . some will kisse the childe for the nurses sake , and like the present for the hand that brings it . 't is like david would not have received that from nabal , which he took from abigail , and thanks her . satan sent the apple by eves hand to adam . delilah doth more with samson , then all the philistines bands , jobs wife brings him the poison , curse god and die . some think satan spared her life , when he slew his children and servants , ( though she was also within his commission ) as the most likely instrument , by reason of her relation and his affection , to lead him into temptation . satan employes peter a disciple to tempt christ , at another time his friends and kinsfolk . some martyrs have confest , the hardest work they met withal , was to overcome the prayers and tears of their friends and relations . paul himself could not get off this snare without heart-breaking : what mean ye to weep , and to break my heart ? acts . . chap. iv. wherein this point of satans subtilty , as a tempter to sin , is briefly applied . vse first , affect not sinful policy and subtilty , it makes you but like the devil . there is the wisdom of the serpent , which is commended , and that is his perfection as a creature , in which both the literal and the mystical excel , the one in an ingenious observing nature above the beasts of the field , and the other in knowledge as an angel above men ; but as the subtilty of the one , and knowledge of the other is degenerate , and makes them more able to do mischief , the one to the bodies , the other to the soules of men , this kinde of wisdom and subtilty is to be abhorred by us : the serpents eye ( as one saith ) does well only in the doves head . first , affect not subtilty in contriving any sin . some are wise to do evil , jer. . . masters of this craft , who can as they lie on their beds , cast their wicked designes into an artificial method , shewing a kinde of devillish wit therein , as the egyptians who dealt wisely ( as they thought ) with the israelites and jezabel , who had printed her bloody design in so faire a letter , that some might reade her saint while she was playing the devil . this is the black art indeed , and will make the soul black as hell that practiseth it . it is not hard for any ( though a fool ) to learn. be but wicked , and the devil will help thee to be witty ; come but a while to his school , and thou mayest soon be a cunning man. no sins speak a higher attainment in wickednesse , then those which are the result of deliberate counsel and deep plottings . creatures , as they go longer with their young , so their birth is more strong and perfect , as the elephant above all others . the longer a sin is a forming and forging within , and the oftner the head and heart meet about it , the compleater the sinne . here are many litters of unform'd sins in one , such i mean , that are conceived and cast forth in the hurry of an extemporary passion , such sudden acts shew weaknesse , these other deep wickednesse . secondly , take heed of hiding sin when thou hast committed it . this is one of the devices that are in mans heart , and as much art and cunning is shewen in this , as in any one part of the sinners trade . what a trick had the patriarchs to blinde their fathers eye with a bloody coat ? josephs mistresse to prevent a charge from ioseph , accuseth him for what she is guilty , like the robber who scap't by crying stop the thief . god taught man to make coats to cover his naked body , but the devil learnt him to weave these coverings to hide the nakednesse of his soule ; the more subtile thou seemest in concealing thy sin , the more egregiously thou playest the fool . none so sham'd as the liar when found out , and that thou art sure to be . thy covering is too short to hide thee from gods eye , and what god sees , ( if thou doest not put thy self to shame ) he will tell all the world of hereafter ) however thou escapest in this life . thirdly , take heed of subtilty and sinful policy , in compassing that which is lawful in it selfe ; 't is lawful to improve thy estate and husband it well for thy posterity , but take not the divels counsel , who will be putting thee upon some tricks in thy trade and slights in thy dealing ; such may go for wise men a while , but the prophet reads their destiny , ier. . . at his end he shall be a fool . 't is lawful to love our estate , life , liberty , but beware of sinful policy to save them . 't is no wisdome to shuffle with god , by denying his truth , or shifting of our duty to keepe correspondence with men ; he is a weak fencer that layes his soule at open guard to be stabbed and wounded with guilt , while he is lifting up his hands to save a broken head , our fear commonly meets us at that door by which we think to run from it . he that will save his life shall lose it as you love your peace , christians , be plain-hearted with god and man , and keep the kings high-way ; go the plain way of the command to obtain thy desire , and not leap over hedge and ditch to come a little sooner to the journeys end ; such commonly either meet with some stop that makes them come back with shame , or else put to venture their necks in some desperate leap . he is sure to come safer ( if not sooner ) home , that is willing to go a little about to keep god company . the historians observation is worth the christians remembrance : consilia callida primâ specie laeta , tractatu dura , eventu tristia , livius . crafty counsels promise faire at first , but prove more difficult in the managing , and in the end do pay the undertaker home with desperate sorrow . vse is satan so subtile ? o then think not to be too cunning for the devil , he 'll be too hard for thee at last , sin not with thoughts of an after-repentance ; it is possible thou meanest this at present : but doest thou think who sits down to play with this cheater , to draw out thy stock when thou pleasest ? alas , poor wretch , he has a thousand devices to carry thee on , and engage thee deeper , 'till he hath not left thee any tendernesse in thy conscience . as some have been served at play , intending only to venture a shilling or two , yet have by the secret witchery in gaming , played the very cloathes off their back before they had done ; o how many have thus sinned away all their principles , yea , profession it self , that they have not so much as this cloak left , but walk naked to their shame ? like children , who got into a boat , think to play near the shore , but are unawares by a violent gust carried down to the wide sea . o how know you that dallie with satan , but that at last you may ( who begin modestly ) be carried down to the broad sea of prophanenesse ? some men are so subtile to over-reach , and so cruel when they get men into their hands , that a man had better beg his bread then borrow of them . such a merchant is satan cunning to insinuate , and get the creature into his books , and when he hath him on the hip , no more mercy to be had at his hand , then the lambe may expect from the ravenous wolfe . vse study the wiles , and acquaint thy self with satans policy . paul takes it for granted , that every saint doth in some measure understand them ; we are not ignorant of his devices , cor. . . he is but an ill fencer that knows and observes nothing of his emies play ; many particular stratagems i have laid down already , which may help a little , and for thy direction in this study of , and enquiry into satans wiles , take this threefold counsel . first , take god into thy counsel . heaven over-looks hell . god at any time can tell thee , what plots are hatching there against thee . consider satan as he is gods creature , so god cannot but know him . he that makes the watch , knowes every pin in it . he formed this crooked serpent , though not the crookednesse of this serpent , and though satans way in tempting is as wonderful as the way of a serpent on a rock , yet god traceth him ; yea , knowes all his thoughts together . hell it self is naked before him , and this destroyer hath no covering . again , consider him as gods prisoner , who hath him fast in chaines , and so the lord , who is his keeper , must needs know whither his prisoner goes , who cannot stir without his leave . lastly , consider him as his messenger , for so he is , an evil spirit from the lord vexed saul , and he that gives him his errand , is able to tell thee what it is . go then and plough with gods heifer , improve thy interest in christ , who knows what his father knows , and is ready to reveal all that concernes thee to thee , joh. . . it was he who descried the devil coming against peter and the rest of the apostles , and faithfully revealed it to them , luke . before they thought of any such matter . through christs hands passe all that is transacted in heaven and hell . we live in dayes of great actions , deep counsels , and plots on all sides , and only a few that stand on the upper end of the world know these mysteries of state , all the rest know little more then pamphlet-intelligence : thus it is in regard of those plots which satan in his infernal conclave is laying against the soules of men , they are but a few that know any thing to purpose of satans designes against them ; and those are the saints from whom god cannot hide his own counsels of love , but sends his spirit to reveal unto them here , what he hath prepared for them in heaven , cor. . . and therefore much lesse will he conceal any destructive plot of satan from them . be intimately acquainted with thy own heart , and thou wilt the better know his design against thee , who takes his method of tempting , from the inclination and posture of thy heart . as a general walks about the city , and viewes it well , and then raiseth his batteries , where he hath the greatest advantage : so doth satan compasse , and consider the christian in every part before he tempts . lastly , be careful to reade the word of god with observation . in it thou hast the history of the most remarkable battels that have been fought by the most eminent worthies in christs army of saints , with this great warriour satan ; here thou mayest see how satan hath foiled them , and how they have recovered their lost ground . here you have his cabinet-counsels opened , there is not a lust which you are in danger of , but you have it descried , not a temptation which the word doth not arme you against . it is reported that a certain jew should have poisoned luther , but was happily prevented by his picture which was sent to luther , with a warning from a faithful friend , that he should take heed of such a man when he saw him , by which he knew the murderer , and escaped his hands . the word shewes thee , o christian , the face of those lusts , which satan employes to butcher thy precious soule ; by them is thy servant warned , saith david , psal . . . chap. v. wherein is shewed the subtilty of satan , as a troubler and an accuser for sin , where many of his wiles and policies to disquiet the saints spirits are discovered . the second general in which satan appears such a subtile enemy ; is in molesting the saints peace , and disquieting the saints spirit . as this holy spirits work is not only to be a sanctifier , but also a comforter , whose fruits are righteousnesse and peace , so the evil spirit satan is both a seducer unto sin , and an accuser for sin , a tempter and a troubler , and indeed in the same order . as the holy ghost is first a sanctifier , and then a comforter ; so satan first a tempter , then a troubler . josephs mistresse first tries to draw him to gratifie her lust , that string breaking she hath another to trounce him and charge him , and for a plea she hath his coat to cover her malice , nor is it hard for satan to pick some hole in the saints coat , when he walks most circumspectly . the proper seat of sin is the will , of comfort the conscience ; satan hath not absolute knowledge of , or power over these , ( being lock't up from any other but god ; and therefore what he doth , either in defiling temptations , or disquieting , is by wiles more then by open force , and he is not inferiour in troubling , to himself in tempting . satan hath as the serpent , away by himself ; other beasts , their motion is direct , right on , but the serpent goes a skue ( as we say ) winding and wreathing its body , that when you see a serpent creeping along , you can hardly discerne which way it tends ; thus satan in his vexing temptations hath many intricate policies , turning this way and that way , the better to conceale his designe from the saint , which will appear in these following methods . sect . i. first , he vexeth the christian by laying his brats at the saints door , and charging him with that which is his own creature , and here he hath such a notable art , that many dear saints of god are wofully hampered and dejected , as if they were the vilest blasphemers , and veriest atheists in the world : whereas indeed the cup is of his own putting into the sack , but so slily conveyed into the saints bosome , that the christian , though amazed and frighted at the sight of them , yet being jealous of his own heart , and unacquainted with satans tricks of this kind , cannot conceive how such motions should come there , ( if not bred in , and vomited out by his own naughty heart ) and so bears the blame of the sin himself , because he cannot finde the right father , mourning as one that is forlorn and cast off by god , or else ( saith he ) i should never have such vermine of hell creeping in my bosome , and here satan hath his end he proposeth ; for he is not so silly as to hope he should have welcome with such a horrid crue of blasphemous and atheistical thoughts in that soul , where he hath been denied when he came in an enticing way ; no , but his designe is by way of revenge , because the soul will not prostitute it selt to his lust otherways , therfore to haunt it and scare it with those imps of blasphemy ; as he served luther to whom he appeared , and when repulsed by him , went away and left a noisome stinch behinde him in the room . thus when the christian hath worsted satan in his more pleasing temptations , being madded , he belcheth forth this stinch of blasphemous motions to annoy and affright him , that from them the christian may draw some sad conclusion or other ; and indeed the christians sin lies commonly more in the conclusion , which he draws from them ( as that he is not a child of god ) then in the motions themselves . all the counsel therefore i shall give thee in this case , is to do with these motions , as you use to serve those vagrants and rogues that come about the countrey , whom , though you cannot keep from passing through your town , yet you look they settle not there , but whip them and send them to their owne home : thus give these motions the law , in mourning for them , resisting of them , and they shall not be your charge , ( yea , 't is like you shall seldomer be troubled with such guests , ) but if once you come to entertain them , and be satans nurse to them , then the law of god will cast them upon you . sect . ii. secondly , another wile of satan as a troubler , is in aggravating the saints sins , ( against which he hath a notable declamatory faculty ) not that he hates the sin , but the saint ; now in this , his chief subtilty is so to lay his charge , that it may seem to be the act of the holy spirit ; he knowes an arrow out of gods quiver wounds deep ; and therefore when he accuseth he comes in gods name : as suppose a childe were conscious to himselfe of displeasing his father , and one that owes him a spite ( to trouble him ) should counterfeit a letter from his father , and cunningly conveyes it into the sons hand , who receives it as from his father , wherein he chargeth him with many heavy crimes , disownes him , and threatens he shall never come in his sight , or have penny portion from him , the poor son ( conscious to himself of many undutiful carriages , and not knowing the plot ) takes on heavily , and can neither eate nor sleep for grief , here is a real trouble begot from a false and imaginary ground : thus satan observes how the squares go between god and his children , such a saint he sees tardy in this duty , faulty in that service , and he knows the christian is conscious of this , and that the spirit of god will also shew his distaste for these , both which prompts satan to draw a charge at length , raking up all the bloody aggravations he can think of , and give it in to the saint as sent from god. thus he taught jobs friends to pick up those infirmities , which drop't from him in his distresse , and shoot them back in his face , as if indeed they had been sent from god to declare him an hypocrite , and denounce his wrath for the same . quest . but how should we know the false accusations of satan from the rebukes of god and his spirit ? answ . first if they crosse any former act or work of the spirit in thy soule , they are satans , not the holy spirits . now you shall observe , satans scope in accusing the christian , and aggravating his sin , is to unsaint him , and perswade him he is but an hypocrite . o , saith satan , now thou hast shewen what thou art , see what a foule spot is on thy coat , this is not the spot of a childe ; whoever that was a saint commited such a sin after such a sort ? all thy comforts and confidence which thou hast bragg'd of , were false , i warrant you ; thus you see satan at one blow dasheth all in pieces . the whole fabrick of grace which god hath been rearing up many yeares in the soule , must now at one puffe of his malicious mouth be blown down , and all the sweet comforts with which the holy spirit hath seal'd up gods love , must be defaced with this one blot , which satan drawes over the faire copy of the saints evidence . well , soule , for thy comfort know , if ever the spirit of god hath begun a sanctifying or comforting work , causing thee to hope in his mercy , he never is , will , or can be the messenger to bring contrary newes to thy soule , his language is not yea and nay , but yea and amen for ever . indeed when the saint playes the wanton , he can chide , yea , will frown and tell the soule roundly of its sin , as he did david by nathan , thou art the man , this thou hast done , and paints out his sin with such bloody colours , as made davids heart melt , as it were , into so many drops of water : but that shall not serve his turn , he tells him what a rod is steeping for him ( that shall smart to purpose , ) one of his own house , no other then his darling son shall rise up against him , that he may the more fully conceive how ill god took the sin of him , a childe , a saint , when he shall know what it is to have his beloved childe traiterously invade his crown , and unnaturally hunt for his precious life ; yet not a word all this while is heard from nathan teaching david to unsaint himself , and call in question the work of god in his soule . no , he had no such commission from god , he was sent to make him mourne for his sin , not from his sin to question his state which god had so oft put out of doubt . secondly , when they asperse the riches of gods grace , and so charge the christian , that withal they reflect upon the good name of god , then they are not of the holy spirit , but from satan . when you finde your sins so represented and aggravated to you , as exceeding either the mercy of gods nature , or the grace of his covenant , hic se aperit diabolus : this comes from that foule liar . the holy spirit is christs spokesman to commend him to souls , and to wooe sinners to embrace the grace of the gospel , and can such words drop from his sacred lips , as should break the match , and sink christs esteem in the thoughts of the creature ? you may know where this was minted . when you hear one commend another for a wise or good man , and at last come in with a but that dasheth all , you will easily think he is no friend to the man , but some slie enemy that by seeming to commend , desires to disgrace the more : thus when you finde god represented to you as merciful and gracious , but not to such a great sinner as you , to have power and strength , but not able to save thee , you may say , avant satan , thy speech bewrayeth thee . sect . iii. thirdly , another wile of satan lies in cavilling at the christians duties and performances , by which he puts him to much toil and trouble . he is at church assoon as thou canst be , christian , for thy heart , yea , he stands under thy closet-window , and heares what thou sayest to god in secret , all the while studying how he may commence a suit against thee from thy duty ; like those that come to sermons to carp and catch at what the preacher saith , that they may make him an offender for some word or other mis-placed ; or like a cunning opponent in the schooles , while his adversary is busie in reading his position , he is studying to confute it ; and truly satan hath such an art at this , that he is able to take our duties in pieces , and so disfigure them that they shall appear formal , though never so zealous , hypocritical , though enricht with much sincerity . when thou hast done thy duty , christian , then stands up this sophister to ravel out thy work , there ( will he say ) thou playedst the hypocrite , zealous , but serving thy self , here wandring , there nodding ; a little further puft up with pride , and what wages canst thou hope for at gods hands , now thou hast spoil'd his work , and cut it all out into chips ? thus he makes many poor soules lead a weary life , nothing they do but he hath a fling at , that they know not whether best pray or not , heare or not ; and when they have prayed and heard , whether it be to any purpose or not : thus their souls hang in doubt , and their dayes passe in sorrow , while their enemy stands in a corner , and laughs at the cheat he hath put upon them ; as one , who by putting a counterfeit spider into the dish , makes those that sit at table either out of conceit with the meat , that they dare not eat , or afraid of themselves if they have eaten , lest they should be poisoned with their meat . quest . but you will say , what will you have us do in this case to withstand the cavils of satan , in reference to our duties ? first , let this make thee more accurate in all thou doest : 't is the very end god aimes at in suffering satan thus to watch you , that you his children might be the more circumspect , because you have one over-looks you , that will be sure to tell tales of you to god , and accuse thee to thy own self . doth it not behove thee to write thy copy faire , when such a critick reades and scans it over ? doth it not concern thee to know thy heart well , to turn over the scriptures diligently , that thou mayest know the state of thy soule-controversie in all the cases of conscience thereof , when thou hast such a subtile opponent to reply upon thee ? secondly , let it make thee more humble . if satan can charge thee with so much in thy best duties , o what then can thy god do ! god suffers sometimes the infirmities of his people to be known by the wicked , ( who are ready to check and frump them for them ) for this end , to humble his people , how much more low should these accusations of satan , which are in a great part too true , lay us before god ? thirdly , observe the fallacy of satans argument , which discovered , will help thee to answer his cavil : the fallacy is double . first , he will perswade thee that thy duty and thy self are hypocritical , proud , formal , &c , because something of these sins are to be found in thy duty : now , christian , learn to distinguish between pride in a duty , and a proud duty , hypocrisie in a person and an hypocrite , wine in a man and a man in wine . the best of saints have the stirrings of such corruptions in them and in their services ; these birds will light on an abrahams sacrifice , but comfort thy self with this , that if thou findest a party within thy bosome pleading for god , and entering its protest against these , thou and thy services are evangelically perfect . god beholds these as the weaknesses of thy sickly state here below , and pities thee , as thou wouldest do thy lame childe ; how odious is he to us that mocks one for natural defects , a blear eye , or a stammering tongue ? such are these in thy new nature . observable is that in christs prayer against satan , zech. . . the lord said unto satan , the lord rebuke thee , is not this a brand pluck't out of the fire ? as if christ had said , lord , wilt thou suffer this envious spirit to twit thy poor childe with , and charge him for those infirmities that cleave to his imperfect state ? he is but new pluck't out of the fire . no wonder there are some sparks unquencht , some corruption unmortified , some disorders unreformed in his place and calling , and what christ did for joshuah , he doth uncessantly for all his saints , apologizing for their infirmities with his father . secondly , his other fallacy is in arguing from the sin that is in our duties , to the non-acceptance of them . will god , saith he , think'st thou , take such broken groates at thy hand ? is he not a holy god ? now here , ( christian ) learn to distinguish and answer satan . there is a double acceptance . there is an acceptance of a thing by way of payment of a debt , and there is an acceptance of a thing offered as a token of love , and testimony of gratitude . he that will not accept of broken money , or half the summe for payment of a debt : the same man , if his friend sends him , though but a bent six pence , in token of his love , will take it kindly . 't is true ( christian ) the debt thou owest to god must be paid in good and lawful money , but ( for thy comfort ) here christ is thy pay-master ; send satan to him , bid him bring his charge against christ , who is ready at gods right hand to clear his accounts , and shew his discharge for the whole debt ; but now thy performances and obedience come under another notion , ( as tokens of thy love and thankfulnesse to god , ) and such is the gracious disposition of thy heavenly father , that he accepts thy mite : love refuseth nothing that love sends . 't is not the weight or worth of the gift , but the desire of a man is his kindnesse . sect . iv. a fourth wile of satan as a troubler , is to draw the saint into the depths of despair , under a specious pretence of not being humbled enough for sin . this we finde singled out by the apostle for one of the devils fetches . we are not ignorant ( saith he ) of his devices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his sophistical reasonings . satan sets much by this slight ; no weapon oftener in his hand : where is the christian that hath not met him at this door ? here satan findes the christian easie to be wrought on , the humours being stirr'd to his hand , while the christian of his own accord complains of the hardnesse of his heart , and is very prone to believe any , who comply with his musing thoughts ; yea , thinks every one flatters him , that would perswade him otherwise . 't is easier to die that soul into black , which is of a sad colour already , then to make such a one take the lightsome tincture of joy and comfort . quest . but how shall i answer this subtile enemy , when he thus perplexeth my spirit , with not being humbled enough for sin , & c ? answ . i answer as to the former , labour to spie the fallacy of his argument , and his mouth is soon stop't . first , satan argues thus : there ought to be a proportion between sin and sorrow : but there is no proportion between thy sins and thy sorrow : therefore thou art not humbled enough . what a plausible argument is here at first blush ? for the major , that there ought to be a proportion between sin and sorrow , this satan will shew you scripture for . manasseh was a great sinner , and an ordinary sorrow will not serve his turne ; he humbled himself greatly before the lord. now ( saith satan ) weigh thy sin in the balance with thy sorrow ; art thou as great a mourner as thou hast been a sinner ? so many yeares thou hast waged war against the almighty , making havock of his lawes , loading his patience till it groaned again , raking in the sides of christ with thy bloody dagger ( while thou didst grieve his spirit , and reject his grace ▪ ) and doest think a little remorse ( like a rolling cloud letting fall a few drops of sorrow ) will now be accepted ? no , thou must steep in sorrow as thou hast soak't in sin . now to shew you the fallacy , we must distinguish of a twofold proportion of sorrow . first , an exact proportion of sorrow to the inherent nature and demerit of sin . secondly , there is a proportion to the law and rule of the gospel . now the first is not a thing feasible , because the injury done in the least sin is infinite , because done to an infinite god ; and if it could be feasible , yet according to the tenour of the first covenant it would not be acceptable ; because it had no clause to give any hope for an after-game by repentance ; but the other which is a gospel-sorrow , this is indeed repentance unto life , ( both given by the spirit of the gospel , and to be tried by the rule of the gospel . ) this is given for thy relief . as you see sometimes in the high-way ( where the waters are too deep for travellers , ) you have a foot-bridge or causey , by which they may scape the flood , and safely passe on ; so that none but such as have not eyes , or are drunk , will venture to go through the waters , when they may avoid the danger . thou art a dead man , if thou think to answer thy sin with proportionable sorrow , thou wilt soon be above thy depth , and quackle thy self with thy own teares , but never get over the least sin thou committedst ; go not on therefore as thou lovest thy life , but turn aside to this gospel-path , and thou escapest the danger . o you tempted soules , when satan saith you are not humbled enough , see where you may be relieved ; i am a romane , ( saith paul , ) i appeal to cesar . i am a christian , ( say ) i appeal to christs law ; and what is the law of the gospel concerning this ? heart-sorrow is gospel-sorrow ; they were pricked in their heart , and peter ( like an honest chirurgion ) will not keep these bleeding patients longer in pain with their wounds open ; but presently claps on the healing plaister of the gospel ; believe in the lord jesus . now a prick to the heart is more then a wound to the conscience . the heart is the seat of life . sin wounded there lies a dying . to do any thing from the heart makes it acceptable , eph. . . now ▪ poor soul , hadst thou sate thus long in the devils stocks , if thou hadst understood this aright ? doth thy heart clear or condemn thee , when in secret thou art bemoaning thy sin before god ? if thy heart be false i cannot help you , no , not the gospel it self , but if sincere , thou hast boldnesse with god. a second argument satan useth , is this : he whose sorrow falls short of theirs , that never truly repented , he is not humbled enough : but , soul , thy sorrow falls short of some , that never truly repented ; ergo. well , the first proposition is true , but how will satan prove his minor ? thus , ahab he took on for his sin , and went in sack-cloth . judas he made bitter complaint . o ( saith satan ) didst thou not know such a one that lay under terrour of conscience , walking in a sad mournful condition so many moneths , and every one took him for the greatest convert in the countrey ? and yet he at last fell foully , and proved an apostate ; but thou never didst feel such smart , passe so many weary nights and days in mourning and bitter lamentation as he hath done , therefore thou fallest short of one that fell short of repentance . and truly this is a sad stumbling block to a soul in an houre of temptation . like a ship sunk in the mouth of the harbour , which is more dangerous to others then if it had perisht in the open sea . there is lesse scandal by the sins of the wicked , who sink ( as it were ) in the broad sea of profanenesse , then in those who are convinced of sin , troubled in conscience , and miscarry so near the harbour , within sight , as it were , of saving grace . tempted soules can hardly get over these without dashing . am i better then such a one that proved naught at last ? now to help thee a little to finde out the fallacy of this argument , we must distinguish between the terrours that accompany sorrow , and the intrinsecal nature of this grace . the first which are necessary may be separated from the other , as the raging of the sea , which is caused by the winde from the sea , when the winde is down . from this distinction take two conclusions . first , one may fall short of an hypocrite in the terrours that sometimes accompany sorrow , and yet have the truth of this grace , which the other with all his terrours wants . christians run into many mistakes , by judging rather according to that which is accessary , then that which is essential to the nature of duties and graces . sometimes thou hearest one pray with a moving expression ( while thou canst hardly get out a few broken words in duty , ) and thou art ready to accuse thy self and to admire him ; as if the gilt of the key made it open the door the better ; thou seest another abound with joy which thou wantest , and are ready to conclude his grace more and thine lesse , whereas thou mayest have more real grace , only thou wantest a light to shew thee where it lies . take heed of judging by accessaries , perhaps thou hast not heard so much of the ratling of the chains of hell , nor in thy conscience the out-cries of the damned , to make thy flesh tremble , but hast thou not seen that in a bleeding christ which hath made thy heart melt and mourne , yea , loath and hate thy lusts more then the devil himself ? truly ( christian ) 't is strange , to hear a patient complain of his physician , ( when he findes his physick work effectually , to the evacuating of his distempered humours , and the restoring his health ) meerly because he was not so sick as some others with the working of it ; soule , thou hast more reason to be blessing god that the convictions of his spirit wrought so kindly on thee , to effect that in thee , without those terrours which have cost others so dear . secondly , this is so weak an argument , that contrariwise the more the terrours are , the lesse the sorrow is for sin while they remain . these are indeed preparatory sometimes to sorrow , they go before this grace , as austere john before meek jesus . but as john went down when christ went up , his increase was johns decrease ; so as true godly sorrow goes up , these terrours go down . as the winde gathers the clouds , but those clouds seldom melt into a set rain , until the winde falls that gathered them : so these terrours raise the clouds of our sins in our consciences , but when these sins melt into godly sorrow , this layes the storme presently ; indeed , as the loud windes do blow away the raine , so these terrours do keep off the soule from this gospel-sorrow . while the creature is making an out-cry , 't is damn'd ▪ 't is damn'd , it is taken up so much with the feare of hell , that sin as sin , ( which is the proper object of godly sorrow ) is little look't on or mourned for . a murderer condemned to die , is so possest with the feare of death , and thought of the gallowes , that there lies the slaine body ( it may be ) before him , unlamented by him : but when his pardon is brought , then he can bestow his teares freely on his murdered friend ; they shall look on him whom they have pierced , and mourne . faith is the eye , this eye ( beholding its sin piercing christ , and christ pardoning its sin ) affects the heart , the heart affected sighes , these inward clouds melt and run from the eye of faith in tears : and all this is done when there is no tempest of terrour upon the spirit , but a sweet serenity of love and peace : and therefore , christian , see how satan abuseth thee , when he would perswade thee thou art not humbled enough , because thy sorrow is not attended with these legal sorrowes . chap. vi. a brief application of the second branch of the point , viz. of satans subtilty as a troubler and accuser for sin . vse is satan so subtile to trouble the saints peace ? this proves them to be the children of satan , who shew the same art and subtilty in vexing the spirits of the saints , as doth their infernal father : not to speak of bloody persecutors , who are the devils slaughter-slaves to butcher the saints , but of those who more slily trouble and molest the saints peace . first , such as rake up the saints old sins , which god hath forgiven and forgotten , ( meerly to grieve their spirits and bespatter their names , ) these shew their divellish malice indeed , who can take such pains to travel many yeares back , that they may finde a handful of dirt to throw on the saints face . thus shimei twitted david , come out thou bloody man. when you that feare god meet with such reproaches , answer them as beza did the papists , who for want of other matter charged him for some wanton poems penn'd by him in his youth , hi homunciones invident mihi gratiam dei. these men ( said he ) grudge me the pardoning mercy of god. secondly , such as watch for the saints halting , and catch at every infirmity to make them odious and themselves merry . 't is a dreadful curse such bring upon themselves ; ( though they little think of it , ) no lesse then amaleks , the remembrance of whose name , god threatened to blot from under heaven ; why , what had amalek done to deserve this ? they smote the hindermost , those that were feeble , and could not march with the rest . and was it so great a cruelty to do this ? much more to smite with the edge of a mocking tongue the feeble in grace . thirdly , such who father their sins upon the saints , thus ahab calls the prophet the troubler of israel , when it was himself and his fathers house . what a grief was it , think you to moses his spirit , for the israelites to lay the blood of those that died in the wildernesse at his door ? whereas ( god knows ) he was their constant baile , when at any time gods hand was up to destroy them : and this is the charge which the best of gods servants in this crooked generation of ours lie under : we may thank them ( say the profane ) for all our late miseries in the nation : we were well enough till they would reforme us . o for shame , blame not the good physick that was administred , but the corrupt body of the nation that could not bear it . fourthly , such as will themselves sin , meerly to trouble the saints spirit . thus rabshakeh blasphemed , and when desired to speak in another language , he goes on the more to grieve them . sometimes you shall have a profane wretch ( knowing one to be consciencious , and cannot brook to hear the name of god taken in vain , or the ways of god flouted , ) will on purpose fall upon such discourse as shall grate his chaste eares , and trouble his gracious spirit , such a one strikes father and childe at one blow , think it not enough to dishonour god , except the saint stands by to see and heare the wrong done to his heavenly father . vse secondly , this may afford matter of admiration and thankfulnesse to any of you , ( o ye saints ) who are not at this day under satans hatches . is he so subtile to disquiet , and hast thou any peace in thy conscience ? to whom art thou beholden for that serenity that is on thy spirit ? to none but thy god , under whose wing thou sittest to warme and safe . is there not combustible matter enough in thy conscience for his sparks to kindle ? perhaps thou hast not committed such bloody sins as others : that 's not the reason of thy peace , for the least is big enough to damne , much more to trouble thee . thou hast not grossely fallen ( may be ) since conversion , that 's rare , ( if thou beest of long standing ) yet the ghosts of thy unregenerate sins might walk in thy conscience : thou hast had many testimonies of gods favour , hast thou not ? who more then david ? yet he at a losse sometimes learning to spell his evidences , as if he could never have read them . the sense of gods love comes and goes with the present tast . he that is in the dark ( while there ) sees not the more for former light . o bless god for that light which shines in at thy window ; satan is plotting to undermine thy comfort every day . this thief sees thy pleasant fruits as they hang , and his teeth water at them , but the wall is too high for him to climbe ; thy god keeps this serpent out of thy paradise . 't is not the grace of god in thee , but the favour of god , as a shield about thee , defends thee from the wicked one . vse thirdly , let satans subtilty to molest your peace , make thee , ( o christian ) more wise and wary , thou hast not a fool to deale with , but one that hath wit enough to spill thy comfort , and spoil thy joy , if not narrowly watch't , this is the dainty bit he gapes for ; 't is not harder to keep the flies out of your cup-boards in summer , from tainting your provision , then satan out of your consciences ; many a sweet meal hath he robbed the saints of , and sent them supperlesse to bed ; take heed therefore that he roams not thine away also . chap. vii . containing some directions , tending to entrench and fortifie the christian against the assaults and wiles of the devil , as a troubler of the soules peace . quest . how shall i stand in a defensive posture ( may the christian say ) against these wiles of satan as a troubler ? sect . i. first , if thou wouldest be guarded from him as a troubler , take heed of him as a seducer . the hast of satans hatchet , ( with which he lies chopping at the root of the christians comfort ) is commonly made of the christians wood : first , he tempts to sin , and then for it . satan is but a creature , and cannot work without tooles , he can indeed make much of a little , but not any thing of nothing ( as we see in his assaulting of christ , where he troubled himself to little purpose , because he came and found nothing in him . though the devil throws the stone , yet 't is the mud in us which royles our comforts . 't was in vaine for the philistines to fall on samson till his lock was cut : take heed therefore of yielding to his enticing motions ; these are the stumbling block , at which he hopes thou'lt break thy shins , and bruise thy conscience , which once done , let him alone to spin out the cure . indeed a saints flesh heals not so easily as others : drink not of the devils wassel , there is poison in the cup , his wine is a mocker , look not on it as it sparkles in the temptation ; what thou drinkest down with sweetnesse , thou wilt be sure to bring up again as gall and wormwood . above all sins , take heed of presumptuous ones , thou art not out of the danger of such . sad stories we have of saints falls , and what follows ? then , take him jailor , ( saith god , ) deliver such a one unto satan ; and if a saint be the prisoner , and the devil the keeper , you may guesse how he shall be used . o how he will teare and rend thy conscience ! though that dreadful ordinance is not used ( as it should be ) in the church , yet gods court sits , and if he excommunicate a soule from his presence , he falls presently into satans clutches . well , if through his subtilty thou hast been overtaken , take heed thou stayest not in the devils quarters : shake the viper off thy hand , ply thee to thy chirurgeon : green wounds cure best , but if thou neglectest , and the winde get to it , thy conscience will soon fester . ahab ( we read ) was wounded in battel , and was loath to yield to it , ( it is said ) he was held up in his chariot , but he died for it : when a soule hath received a wound , committed a sin , satan labours to boulster him up with flattering hopes , holds him up , as it were , in his chariot against god ; what yield for this ? afraid for a little scratch , and lose the spoile of thy future pleasure for this ? o take heed of listening to such counsel , the sooner thou yieldest , the fairer quarter thou shalt have . every step in this way sets thee further from thy peace . a rent garment is catch't by every naile , and the rent made wider . renew therefore thy repentance speedily , whereby this breach may be made up , and worse prevented , which else will befall thee . sect . ii. ly , study that grand gospel-truth of a souls justification before god , acquaint thy self with this in all its causes ; the moving cause , the free mercy of god , being justified freely by his grace , the meritorious , which is the blood of christ ; and the instrumental , faith , with all the sweet priviledges that flow from it . an effectual door once open'd to let the soul into this truth , would not only spoil the popes market ( as gardner said ) but the devils also ; when satan coms to disquiet the christians peace , ( for want of a right understanding here ) he is soon worsted by his enemy : as the silly hare which might escape the dogs in some covert or burrough that is at hand , but ( trusting to her heels ) is by the print of her owne feet and sent , which she leaves behinde , followed , till at last ( weary and spent ) she falls into the mouth of them . in all that a christian doth , there is a print of sinful infirmity , and a sent by which satan is enabled to trace and pursue him over hedge and ditch , this grace and that duty , till the soule , not able to stand before the accusation of satan , is ready to fall down in despair at his feet : whereas here 's a hiding place , whither the enemy durst not come , the clefts of the rock , the hole of the staires , which this truth leads unto . when satan chargeth thee for a sinner , perhaps thou interposest thy repentance and reformation , but soon art beaten out of those works , ( when thou art shewen the sinful mixtures that are in them ) whereas this truth would choak all his bullets , that thou believest on him who hath said , not unto him that worketh , but unto him that believeth on him that justifieth the ungodly , his faith is imputed for righteousnesse . get therefore into this tower of the gospel-covenant , and rowle this truth , ( as she that stone on the head of abimelech ) on the head of satan . sect . iii. thirdly , be sure ( christian ) thou keepest the plains . take heed that satan coop thee not up in some straits , where thou canst neither well fight , nor flie . such a trap the egyptians hoped they had the israelites in , when they cried , they are entangled , they are entangled . there are three kindes of straits wherein he labours to entrap the christians ; nice questions , obscure scriptures , and dark providences . first , he labours to puzzle him with nice and scrupulous questions , ( on purpose to retard the work , and clog him in his motion ) that meeting with such intricacies in his christian course , which he cannot easily resolve , thereby he may be made , either to give over , or go on heavily : therefore we have particular charge not to trouble the weak heads of young converts with doubtful disputations . sometimes satan will be asking the soul , how it knowes its election : and where he findes one not so fully resolved , as to dare to own the same , he frames his argument against such a ones closing with christ and the promise ; as if it were presumption to assume that , ( which is the only portion of the elect ) before we know our selves of that number . now , christian , keep the plains and thou art safe . 't is plain ; we are not to make election a ground for our faith , but our faith and calling a medium or argument to prove our election . election indeed is first in order of divine acting . god chooseth before we beleeve ; yet faith is first in our acting . we must believe before we can know we are elected , yea , by believing we know it . the husbandman knowes 't is spring by the sprouting of the grasse , though he hath no astrology to know the position of the heavens ; thou mayest know thou art elect , as surely by a work of grace in thee , as if thou hadst stood by gods elbowe when he writ thy name in the book of life . it had been presumption for david to have thought he should have been king , till samuel anointed him , but then none at all ; when thou believest first , and closest with christ , then is the spirit of god sent to anoint thee to the kingdom of heaven : this is that holy oyle which is poured upon none but heires of glory ; and 't is no presumption to reade what gods gracious purpose was towards thee of old , when he prints those his thoughts , and makes them legible in thy effectual calling ; here thou doest not go up to heaven , and pry into gods secrets , but heaven comes down to thee , and reveals them . again , he will ask the christian what was the time of his conversion ; art thou a christian ( will he say ) and dost thou not know when thou commencedst ? now keep the plains , & content thy self with this , that thou seest the streams of grace , though the time of thy conversion be like the head of nylus , not to be found . god oft comes betimes , before grosse sins have deflowered the soule , and steals into the creatures bosome without much noise . in such a case satan doth but abuse thee when he sends thee on this errand ; you may know the sun is up , though you did not observe when it rose . again , what will become of thee ( saith satan ) if god should bring thee into such an affliction on trial , when thou must burn or turn , or when all thy outward estate shall be rent from thee , no meal in the barrel , no money in the purse ; darest thou have so good an opinion of thy selfe , as to think that thy faith will hold out in such an houre of temptation ? it thou hast but half an eye , christian , thou mayest see what satan drives at : this is an ensnaring question ; by the feare of future troubles he labours to bring thee into a neglect of thy present duty , and indispose thee also for such a stare whenever it falls . if a man hath much businesse to do on the morrow , 't is his wisdom to discharge his minde thereof , ( when composing to sleep ) lest the thoughts thereof break his rest , and make him the more unfit in the morning . the lesse rest the soule hath in god and his promise concerning future events , the lesse strength it will finde to beare them when the pinch comes . when therefore thou art molested with such feares , pacifie thy heart with these three plain conclusions . first , every event is the product of gods providence , not a sparrow , much lesse a saint falls to the ground by poverty , sicknesse , persecution , &c. but the hand of god is in it . secondly , god hath put in caution he will never leave thee , nor forsake thee . he that enables thee in one condition , will in another . god learns his servants their whole trade . grace is an universal principle . at the first moment of thy spiritual life suffering grace was infused as well as praying grace . thirdly , god is wise to conceale the succours he intends in the several changes of thy life , that so he may draw thy heart into an entire dependance on his faithful promise . thus to try the mettal of abrahams faith he let him go on , till his hand was stretch't forth , and then he comes to his rescue . christ sends his disciples to sea , but stayes behinde himself , on a design to try their faith , and shew his love . comfort thy self therefore with this , though thou seest not thy god in the way , yet thou shalt finde him in the end . secondly , satan perplexeth the tender consciences of doubting christians with obscure scriptures , whose sense lies too deep for their weak and distempered judgements , readily to finde out , and with these he hampers poor soules exceedingly ; indeed as melancholy men delight in melancholy walks , so doubting soules most frequent such places of scripture in their musing thoughts , as encrease their doubts ; how many have i known that have look't so long on those difficult places , heb. . . heb. . . ( which passe the understanding , as a swift stream the eye , so that the sense is not perceived without great observation , ) till their heads have turned round , and they at last ( not able to untie the difficulties , ) have fallen down into despairing thoughts and words of their own condition , crying out , o they have sinned against knowledge of the truth , and therefore no mercy remains for them ; who if they would have refreshed their understandings by looking off these places , ( whose engraving is too curious to be long pored on by a weak eye , ) they might have found that in other scriptures plainly exprest , which would have enabled them , as through a glasse , more safely to have viewed these ? therefore , christian , keepe the plaines ; thou mayest be sure 't is thine enemy that gives thee such stones to break thy teeth , when thy condition calls rather for bread and wine , such scriptures , i mean , as are most apt to nourish thy faith , and cheere thy drooping spirit . when thou meetest such plain scriptures which speak to thy case , go over where it is fordable , and do not venture beyond thy depth . art thou afraid because thou hast sinned since the knowledge of the truth , and therefore no sacrifice remains for thee ? see david and peters case , how it patterns thine , and left upon record that their recovery may be a key in thine hand to open such places as these ; mayest thou not safely conclude from these , this is not their meaning , that none can be saved that sin after knowledge ? indeed in both those places , it is neither meant of the falls of such as ever had true grace , nor of a falling away in some particular acts of sin , but of a total universal falling away from the faith , ( the doctrine of it as well as seeming practice of it . ) now if the root of the matter were ever in thee , other scriptures will first comfort thee against those particular apostasies into which thou hast relapsed , by sweet promises inviting such to return , and precedents of saints , who have had peace spoken to them after such folly , and also they will satisfie thee against the other , by giving full security to thy faith , that thy little grace shall not die , being immortal , though not in its proper essence , because but a creature , yet by covenant , as it is a childe of promise . thirdly , dark providences . from these satan disputes against gods love to , and grace in a soule . first , he got a commission to plunder job of his temporal estate , and bereave him of his chilchildren , and then labours to make him question his spiritual estate and sonship : his wife would have him entertain hard thoughts of god , ( saying , curse god and die , ) and his friends as hard thoughts of himself , ( as if he were an hypocrite ) and both upon the same mistake , as if such an afflicted condition and a gracious state were inconsistent . now ( christian ) keep the plaines , and neither from this charge god foolishly for thine enemy , nor thy self as his . reade the saddest providence with the comment of the word , and thou canst not make such an harsh interpretation . as god can make a streight line with a crooked stick , be righteous when he useth wicked instruments ; so also gracious when he dispenseth harsh providences . joseph kept his love , when he spake roughly to his brethren . i do not wonder that the wicked think they have gods blessing , because they are in the warme sun : alas , they are strangers to gods counsels , void of his spirit , and sensual , judging of god and his providence , by the report their present feeling makes of them ; like little children , who think every one loves them that gives them plums . but 't is strange , that a saint should be at a losse for his afflicted state , when he hath a key to decipher gods character : christian , hath not god secretly instructed thee by his spirit from the word , how to reade the short-hand of his providence ? doest not thou know that the saints afflictions stand for blessings ? every son whom he loves he corrects ; and prosperity in a wicked state , must it not be read a curse ? doth not god damne such to be rich , honourable , victorious in this world , as well as to be tormented in another world ? god gives them more of these then they seem to desire sometimes , and all to binde them faster up in a deep sleep of security , as jael served sisera , he shall have milk though he asked but water , that she might naile him the surer to the ground . milk having a property ( as some write ) to encline to sleep . sect . iv. fourthly , be careful to keep thy old receits which thou hast had from god for the pardon of thy sins . there are some gaudy dayes , and jubilee-like festivals , when god comes forth clothed with the robes of his mercy , and holds forth the scepter of his grace more familiarly to his children then ordinary , bearing witnesse to their faith , sincerity , &c. and then the firmament is clear , not a cloud to be seen to darken the christians comfort . love and joy are the soules repast and pastime , while this feast lasts . now when god withdrawes , and this chear is taken off , satans work is how he may deface and weare off the remembrance of this testimony , which the soule so triumphs in for its spiritual standing , that he may not have it as an evidence when he shall bring about the suite again , and put the soule to produce his writings for his spiritual state , or renounce his claim . it behoves thee therefore to lay them up safely ; such a testimony may serve to non-suit thy accuser many yeares hence ; one affirmative from gods mouth for thy pardoned state , carries more weight ( though of old date ) then a thousand negatives from satans . davids songs of old spring in with a light to his soule in his midnight-sorrowes . quest . but what counsel would you give me ( saith the distressed soul , ) who cannot fasten on my former comforts , nor dare to vouch those evidences , which once i thought true ? i finde indeed there have been some treaties of old between god and my soule ; some hopes i have had , but these are now so defaced and interlined with back-slidings , repentances , and falls again , that now i question all my evidences , whether true or counterfeit , what should one in this case do ? answ . first , renew thy repentance , as if thou hadst never repented . put forth fresh acts of faith , as if thou hadst never believed . this seriously done will stop satans mouth with an unexpected answer . let him object against thy former actings as hypocritical , what can he say against thy present repenting and beleeving , which if true , sets thee beyond his shot . it will be harder for satan to disprove the present workings of gods gracious spirit , whilest the impressions thereof are fresh , then to pick an hole in thy old deeds and evidences . acts are transient , and as wicked men look at sins committed many yeares since , as little or none , by reason of that breadth of time which interposeth ; so the christian upon the same account stands at great disadvantage , to take the true aspect of those acts of grace , which so long ago passed between god and him , though sometimes even these are of great use . as god can make a sinner possesse the sins of his youth , as if they were newly acted to his terrour in his old age ; so god can present the comforts and evidences which of old the saint received , with those very thoughts he had then of them , as if they were fresh and new . and therefore secondly ; if yet he haunts thee with the feares of thy spiritual estate , ply thee to the throne of grace , and beg a new copy of thy old evidence , which thou hast lost . the original is in the pardon-office in heaven , whereof christ is master ; if thou beest a saint thy name is upon record in that court ; make thy moane to god , heare what newes from heaven , rather then listen to the tales which are brought by thine enemie from hell . did such reason lesse with satan , and pray over their feares more to god , they might sooner be resolved . can you expect truth from a liar , and comfort from an enemy ? did he ever prophesie well of believers ? was not job the devils hypocrite , whom god vouch't for a non-such in holinesse , and prov'd him so at last ? if he knew thou wert a saint , would he tell thee so ? if an hypocrite , he would be as loath thou shouldest know it ; turn thy back therefore on him , and go to thy god : feare not , but sooner or later he will give his hand again to thy certificate . but look thou doest not rashly passe a censure on thy self , because a satisfactory answer is not presently sent at thy desire ; the messenger may stay long , and bring good newes at last . thirdly , shun battel with thine enemy while thou art in a fitter posture ? and that thou mayest draw into thy trenches , and make an honourable retreat into those fastnesses and strengths , which christ hath provided for his sick and wounded souldiers . now there are two places of advantage into which deserted souls may retire ; the name of god , and the absolute promises of the gospel ; these i may call the faire havens , which are then chiefly of use , when the storme is so great that the ship cannot live at sea . o , saith satan , doest thou hope to see god ? none but the pure in heart shall be blest with that vision . think'st thou to have comfort ? that is the portion of the mourners in spirit . now , soule , though thou canst not say ( in the hurry of temptation ) thou art the pure and the mourner in spirit , yet then say thou believest god is able to work these in thee , yea , hath promised such a mercy to poor sinners , 't is his covenant , ( he will give a new heart , a clean heart , a soft heart , ) and here i wait , knowing , as there was nothing in the creature to move the great god to make such promises ; so there can be nothing in the creature to hinder the almighty his performance of them , where and when he pleaseth . this act of faith , accompanied with a longing desire after that grace thou canst not yet finde , and an attendance on the meanes , though it will not fully satisfie all thy doubts , ( may be ) yet will keep thy head above water , that thou despairest not ; and such a shore thou need'st in this case , or the house falls . fourthly , if yet satan dogs thee , call in help , and keep not the devils counsel . the very strength of some temptations lies in the concealing of them , and the very revealing of them to some faithful friend , ( like the opening and pricking of an imposthume ) gives the soule present ease : satan knowes this too well ; and therefore , as some thieves , when they come to rob an house , either gagge them in it , or hold a pistol to their breast , frighting them with death , if they cry or speak : thus satan that he may more freely rifle the soule of its peace and comfort , over-awes it so , that it dares not disclose his temptation . o , saith satan , if thy brethren or friends know such a thing by thee , they 'l cast thee off , others will hoote at thee . thus many a poor soul hath been kept long in its pangs by biting them in ; thou losest ( christian ) a double help by keeping the devils secret , the counsel and prayers of thy fellow-brethren ; and what an invaluable losse is this ? chap. viii . of the saints victory over their subtile enemy , and whence it is that creatures so over-match't should be able to stand against satans wiles . the second branch of the apostles argument followes , to excite them the more vigourously to their armes ; and that is from the possibility , yea , certainty of standing against this subtile enemie , if thus arm'd , that ye may be able to stand against the wiles of the devil . so that this gives the apostles argument its due temperament : for he meant not to scare them into a cowardly flight , or sullen despaire of victory , when he tells them their enemy is so subtile and politick : but to excite them to a vigourous resistance , from the assured hope of strength to stand in battel , and victoriously after it ; which two i conceive are comprehended in that phrase , ( standing against the wiles of satan . sometimes to stand implies a fighting posture ; so verse . sometimes a conquering posture , job . . i know that my redeemer liveth , and that he shall stand at the latter day upon the earth . that earth which was the field , where all the bloody battels were fought betwixt him and satan , on it shall he stand , when not an enemy shall dare to shew his head . so that taking both these in : the observation is , satan with all his wits and wiles shall never vanquish a soule arm'd with true grace ; nay , he that hath this armour of god on , shall vanquish him . look into the word , you shall not finde a saint , but hath been in the list with him , sifted and winnowed more or lesse by this enemy , yet at last we finde them all coming off with an honourable victory : as in david , job , peter , paul , who were the hardest put to it of any upon record , and lest some should attribute their victory to the strength of their inherent grace , above other of their weaker brethren , you have the glory of their victories appropriated to god , in whom the weak are as strong as the strongest . we shall give a double reason of this truth , why the christian who seemes to be so over-match't , is yet so unconquerable . first , the curse that lies upon satan and his cause . gods curse blasts whereever it comes . the canaanites with their neighbour-nations were bread for israel , though people famous for warre ; and why ? they were cursed nations . the egyptians a politick people ; let us deal wisely , ( say they ) yet being cursed of god ; this lay like a thorne at their heart , and was at last their ruine ; yea , let the israelites themselves , ( who carry the badge of gods covenant on their flesh ) by their sins once become the people of gods curse , and they are trampled like dirt under the assyrians feet . this made balak beg so hard for a curse upon israel , now there is an irrevokeable curse cleaves to satan from gen. . , . and the lord said to the serpent , because thou hast done this , thou art cursed , &c. which place , though partly meant of the literal serpent , yet chiefly of the devil and the wicked , ( his spiritual serpentine brood ) as appeares by the enmity pronounced against the serpents seed and the womans , which clearly holds forth the feud between christ with his seed , against the devil and his . now there are two things in that curse which may comfort the saints . first , the curse prostrates satan under their feet : vpon thy belly shalt thou go , which is no more then is elsewhere promised , that god will subdue satan under our feet . now this prostrate condition of satan assures believers , that the devil shall never lift his head ( that is , his wily policy ) higher then the saints heele . he may make thee limp , but not bereave thee of thy life , and this bruise which he gives thee shall be rewarded with the breaking of his own head , that is , the utter ruine of him and his cause . secondly , his food is here limited and appointed . satan shall not devoure whom he will. the dust is his food , which seems to restrain his power to the wicked , who are of the earth earthy , meere dust ; but for those who are of a heavenly extraction , their graces are reserved for christs food , cant. . . and their souls surely are not a morsel for the devils tooth . the second reason is taken from the wisdom of god , who as he undertakes the ordering of the christians way to heaven , ps . . . so especially this businesse of satans temptations . we finde christ was not led of the evil spirit into the wildernesse to be tempted , but of the holy spirit , mat. . . satan tempts not when he will , but when god pleaseth : and the same holy spirit which led christ into the field , brought him off with victory . and therefore we finde him marching in the power of the spirit ( after he had repulsed satan ) into galilee , luke . . when satan tempts a saint , he is but gods messenger , cor. . . there was given to me a thorne in the flesh , the messenger of satan to buffet me . so our translation . but rather as beza , who will have it in casu recto , the messenger satan , implying that he was sent of god to paul ; and indeed the errand he came a - was too good and gracious to be his own , lest i should be exalted above measure ; the devil never meant to do paul such a good office : but god sends him to paul , as david sent vriah with letters to joab , neither knew the contents of their message . the devil and his instruments both are gods instruments , therefore the wicked are called his sword , his axe : now let god alone to wield the one and handle the other . he is but a bungler that hurts and hackles his own legs with his own axe ; which god should do , if his children should be the worse for satans temptations . let the devil choose his way , god is for him at every weapon . if he 'll try it by force of armes , and assault the saints by persecution , as the lord of hostes , he will oppose him . if by policy and subtilty , he is ready there also . the devil and his whole counsel are but fooles to god. nay , their wisdome , foolishnesse . cunning and art commend every thing but sinne . the more artificial the watch , the picture , &c. the better ; but the more wit and art in sin , the worse , because it is employed against an all-wise god , that cannot be out-witted , and therefore will in the end but pay the workmen in greater damnation . the foolishnesse of god is wiser then men , yea then the wisdome of men and devils , that is , the meanes and instruments which god opposeth satan withal . what weaker then a sermon ? who sillier then the saints in the account of the wise world ? yet god is wiser in a weak sermon , then satan is in his deep plots ( wherein the state-heads of a whole conclave of profound cardinals are knock't together : ) wiser in his simple ones , then satan in his achitophels and sanballats ; and truly god chooseth on purpose to defeat the policies of hell and earth by these , that he may put such to greater shame , cor. . . how is the great scholar ashamed to be baffled by a plain countrey-mans argument ? thus god calls forth job to wrestle with satan and his seconds , ( for such his three friends shewed themselves in taking the devils part ) and sure he is not able to hold up the cudgels against the fencing-master , who is beaten by one of the scholars . god sits laughing while hell and earth sit plotting , psal . . . he disappointeth the devices of the crafty , he breaketh their studied thoughts and plots , as the words import , job . . in one moment pulling down the labours of many yeares policy . indeed as great men keep wilde beasts for game and sport , ( as the fox , the boare , &c. ) so doth god satan and his instruments , to manifest his wisdom in the taking of them . it is observed , that the very hunting of some beasts affords not only pleasure to the hunter , but also more sweetnesse to the eater . indeed god by displaying of his wisdome in the pursuit of the saints enemies doth superadde a sweet relish to their deliverances at last . he brake the heads of leviathan in pieces , and gave him to be meat to his people . after he had hunted pharaoh out of all his formes and burrowes , now he breaks the very braines of all his plots , and serves him up to his people , with the garnishment of his wisdom and power about . chap. ix . an account is given , how the all-wise god doth out-wit the devil in his tempting of saints to sin , wherein are laid down the ends satan propounds , and how he is prevented in them all , with the gracious issue that god puts to these his temptations . quest . but how doth god defeat satan , and out-wit his wiles in tempting his saints ? answ . this god doth by accomplishing his own gracious ends for the good and comfort of his people out of those temptations from which satan designes their ruine , this is the noblest kinde of conquest , to beat back the devils weapon to the wounding of his own head , yea , to cut it off with the devils own sword ; thus god sets the devil to catch the devil , and layes , as it were , his own counsels under satans wings , and makes him hatch them . thus the patriarchs help't to fulfil josephs dream , while they are thinking to rid their hands of him . to instance in a few particulars . sect . i. first , satan by his temptations aimes at the defiling of the christians conscience , and disfiguring that beautiful face of gods image , which is engraven with holinesse in the christians bosome , he is an unclean spirit himself , and would have them such , that he might glory in their shame ; but god out-wits him , for he turneth the temptations of satan to sin , to the purging them from sinne ; they are the black soap with which god washeth his saints white . first , god useth the temptations of satan to one sin , as a preventive against another ; to pauls thorn in the flesh to prevent his pride . god sends satan to assault paul on that side where he is strong , that in the mean time he may fortifie him where he is weak . thus satan is befool'd , as sometimes we see an army sitting down before a town , where it wasts its strength to no purpose , and in the mean time gives the enemy an advantage to recruit ; and all this by the counsel of some hushai , that is a secret friend to the contrary side : god , who is the saints true friend , sits in the devils councel , and over-rules proceedings there to the saints advantage ; he suffers the devil to annoy the christian with temptations to blasphemy , atheisme , and by these , together with the troubles of spirit they produce ; the soule is driven to duty , is humbled in the sense of these horrid apparitions in its imagination , and secured from abundance of formality and pride , which otherwise god saw invading him . as in a family , some businesse falls out , which keeps the master up later then ordinary , and by this the thief , who that night intended to rob him , is disappointed ; had not such a soule had his spirit of prayer and diligence kept awake by those afflicting temptations , 't is likely satan might have come as a seducer , and taken him napping in security . secondly , god purgeth out the very sin satan tempts to , even by his tempting . peter never had such a conquest over his self-confidence , never such an establishment of his faith , as after his foule fall in the high priests hall . he that was so well perswaded of himself before , as to say , though all were offended with christ , yet would not he , how modest and humble was he in a few dayes become , when he durst not say he loved christ more then his fellow-brethren , to whom before he had preferr'd himself ? what an undaunted confessour of christ and his gospel doth he prove before councels and rulers , who even now was dash't out of countenance by a filly maid ? and all this the product of satans temptation sanctified unto him . indeed a saint hath a discovery by his fall , what is the prevailing corruption in him , so that the temptation doth but stir the humour , which the soul having found out , hath the greater advantage to evacuate , by applying those means , and using those ingredients which do purge that malady cum delectu . now the soule sure will call all out against this destroyer ? paul had not took such pains to buffet his body , had he not found satan knocking at that door . thirdly , god useth these temptations for the advancing of the whole work of grace in the heart . one spot occasions the whole garment to be washed . david overcome with one sinne , renewes his repentance for all , psal . . a good husband when he seeth it rain in at one place , sends for the workman to look over all the house . this indeed differenceth a sincere heart from an hypocrite , whose repentance is partial , soft in one plot , and hard in another . judas cries out of his treason , but not a word of his thievery and hypocrisie . the hole was no wider in his conscience then where the bullet went in , whereas true sorrow for one , breaks the heart into shivers for others also . sect . ii. secondly , satan by tempting one saint hath a mischievous design against others , either by encouraging them to sin by the example of such a one , or discouraging them in their holy course by the scandal he hath given ; but god here befooles him , first , making the miscarriages of such a seasonable caveat to others to look to their standing . doest thou see a meek moses provok't to anger , what watch and ward hast thou need keep over thy unruly heart ? though loud winds do some hurt by blowing down here a loose tyle , and there a turret , ( which was falling before , ) yet the common good surmounts the private damage of some few ; these being as a broom in gods hand to sweep and cleanse the aire : so though some ( that are wicked ) are by gods righteous judgement for the same hardened into further abominations by the saints falls , yet the good which sincere soules receive by having their formality and security in a further degree purged doth abundantly countervaile the other , who are but sent a little faster , whither they were going before . secondly , god makes his saints falls an argument for comfort to distressed consciences . this hath been , and is as a feather , ( when the passage seems so stop't , that no comfort can be got down otherwise ) to drop a little hope into the soule , to keep the creature alive from falling into utter despair ; some have been revived with this , when next door to hell in their own feares . davids sin was great , yet found mercy ; peter fell foully , yet now in heaven . why sittest thou here , o my soul , under the hatches of despair ? up and call upon thy god for mercy , who hath pardoned the same to others . thirdly , god hath a design in suffering satan to trounce some of his saints by temptation , to train them up into a fitnesse to succour their fellow-brethren in the like condition : he sends them hither to school , ( where they are under satans ferular and lash ) that his cruel hand over them may make them study the word and their own hearts , by which they get experience of satans policies , till at last they commence masters in this art of comforting tempted soules . it is an art by it self , to speak a word in season to the weary soule : 't is not serving out an apprenticeship to humane arts will furnish a man for this : great doctors have proved very dunces here , knowing no more how to handle a wounded conscience then a rustick the chirurgions instrument in dissecting the body when an anatomy-lecture is to be read . 't is not the knowledge of the scripture ( though a man were as well acquainted with it , as the apothecary with his pots and glasses in his shop , able to go directly to any promise on a sudden , ) will suffice . no , not grace it selfe , except exercised with these buffetings and soul-conflicts . christ himself we finde trained up in this school , isa . . . he wakeneth mine eare to heare as the learned . even as the tutor calls up his pupil to reade to him ; and what is the lecture which is read to christ , that he may have the tongue of the learned to speak a word in season to the weary soule ? see , vers . . the lord hath opened mine eare , and i was not rebellious , neither turned i away my back , i gave my back to the smiters , &c. his sufferings ( which were all along mingled with temptations , ) were the lecture from which christ came out so learned , to resolve and comfort distressed soules . so that the devil had better have let christ alone , yea , and his saints also , who do him but the greater disservice in comforting others ; none will handle poor soules so gently as those , who remember the smart of their owne heart-sorrowes ; none so skilful in applying the comforts of the word to wounded consciences , as those who have layen bleeding themselves ; such know the symptomes of soul-troubles , and feel others pains in their own bosomes , which some that know the scriptures , ( for sack of experience ) do not , and therefore are like a novice physician , who perhaps can tell you every plant in the herbal , yet wanting the practick part , when a patient comes , knowes not well how to make use of his skill : the saints experiences help them to a soveraign treacle made of the scorpions own flesh , ( which they through christ have slain ) and that hath a vertue above all other to expel the venome of satans temptations from the heart . sect . iii. thirdly , satan in tempting the saint to sin , labours to make a breach between god and the soule . he hates both , and therefore labours to divide these dear friends . if i can ( thinks he ) get such a one to sin , god will be angry , and when angry he 'll whip his childe foundly , this will be some sport , and when god is correcting the saint , he 'll be questioning the love of god to him , and cooles in his love to god ; so though i should not keep him from heaven at last , yet he shall have little joy thither in the way . in this case god and the soul will be like man and wife fallen out , who neither of them look kindly one upon another . now see how god befooles satan in both these . first , god useth his saints temptations , as his method by which he advanceth the communications of his love unto them . the devil thought he had got the goale , when he got adam to eate the forbidden fruit , he thought now he had man in the same predicament with himself , as unlikely ever to see the face of god , as those apostate spirits ; but ( alas ! ) this was by god intended to usher in that great gospel-plot of saving man by christ , who ( assoon as this prologue of mans fall is done ) is brought upon the stage in that grand promise of the gospel made to adam , and at gods command undertakes the charge of recovering lost man out of satans clutches , and re-instating him in his primitive glory , with an accesse of more then ever man had at first , so that the meanest lilly in christs field , exceeds adam in all his native royalty . and as satan sped in his first temptation , so he is still on the losing hand : what got he by all his paines upon job , but to let that holy man know at last how dearly god loved him ? when he foiled peter so shamefully , do we not finde christ owning peter with as much love as ever ? peter must be the only disciple , to whom by name the joyful newes of his resurrection is sent : go tell my disciples and peter . as if christ had said , be sure let his sad heart be comforted with this newes , that he may know i am friends with him for all his late cowardise . quest . but doth not this seem to countenance sin , and make christians heedlesse , whether they fall into temptation or no ? if god do thus shew his love to his saints after their falls and foiles , why should we be so shy of sin , which ends so well at last ? answ . two things will prevent the danger of such an inference . first , we must distinguish between a soules being foiled through his own infirmity , and his enemies subtilty and power over-matching him ; and another , who through a false heart doth voluntarily prostrate himself to the lust of satan ; though a general will shew little pity to a souldier that should traiterously throw down his armes , and run to the enemy , yet if another in fighting receives a wound and be worsted , it will be no dishonour for him to expresse his pity and love , no , though he should send him out of the field in his own coach , lay him in his own bed , and appoint him his own chirurgion . god doth not encourage wickednesse in his saints , but pities weaknesse . even when the saints fall into a sin in its nature presumptuous , they do not commit it so presumptuously as others ; there is a part true to god in their bosomes , though over-voted moses spake unadvisedly , but the devil had his instruments to provoke him , quite against the good mans temper . david numbers the people , but see how the devil dogg'd and hunted him , till at last he got the better , chron. . . satan stood up and provoked david to number israel . how bravely did job repel satans darts ? no wonder if in such a shower some one should get between the joynts of his armour . and for peter , we know ( good man ) with what a loyal heart , yea , zealous he went into the field , though when the enemy appear'd his heart fail'd him . secondly , consider but the way how god communicates his love after his saints falls , not in sinning , or for sinning , but in mourning and humbling their souls for their sins . indeed did god smile on them , while acting sinfully , this might strengthen their sin , as wine in a feaver would the disease ; but when the fit is off , the venome of the disease spent , and breathed out in a kindly humiliation , now the creature lies low . gods wine of comfort is a cordial to the drooping spirit , not fuel for sin . when david was led into temptation first , he must be clad in sack-cloth and mourning , and then god takes it off , and puts on the garment of joy and praise , chron. . , . job , though he exprest so much courage and patience , yet ( bewraying some infirmities after he was baited long by so many fresh dogs , men and devils ) he must cry peccavi , and abhor himself in dust and ashes , before god will take him into his armes , job . . and the same way god takes with all his children . now to his saints in such a posture , god may with safety to his honour and their good , give a larger draught of his love then ordinary ; their feares and sorrow which their sin hath cost them , will serve instead of water to dash this strong wine of joy , and take away its headinesse , that it neither fume up into pride , nor occasion them to reele backward into apostasie . quest . but why doth god now communicate his love ? answ . first , from his own pitiful nature ; you have heard of the patience of job , and have seen the end of the lord , that the lordis very pitiful , and of tender mercy . god loves not to rake in bleeding wounds , he knowes a mourning soul is subject to be discouraged . a frown or an angry look from god , whom the saint so dearly loves , must needs go near the heart , therefore god declares himself at hand to revive such , isa . , . and he gives the reason , verse . for i will not contend for ever , neither will i be alwayes wreth , for the spirit should faile before me . whose spirit is there meant ? not of the presumptuous sinner ; he goes on , and never blunks ; but of the contrite and humble ones . as the father observes the disposition of his children , one commits a fault and goes on rebelliously , despising his fathers anger , another ( when offending him ) layes it to heart , refuseth to eat , gets into some corner to lament the displeasure of his father ; the father sees it , and his bowels yerne towards him . indeed should he not put his childe out of feare by discovering his love , the spirit of such a one would faile ; 't is not possible there should be a long breach between such a father and such a son , the one relenting over his sin , the other over his mourning son . secondly , god doth thus to poure the greater shame upon satan , who is the great make-bate between god and the soule . how is the man ashamed that hath stirr'd up variance between husband and wife , father and son , to see the breach made up , and all set themselves against him ? it went ill on christs side , when herod and pilate were made friends , and can it go well with satan to see all well between god and his children ? if esther be in favour , haman her enemy shall have his face covered . indeed , this covers satans face with shame , to see a poor saint even now his prisoner , whom he had leave to rob and plunder , tempt and disquiet , now sitting in the sun-shine of gods love , while he like a ravening lion takes on for the losse of his prey . secondly , satans aime is to weaken the saints faith on god , and cool his love to god , but befool'd in both ; for , first god turnes their temptations , yea , their falls , to the further establishment of their faith , which ( like the tree ) stands stronger for its shaking , or like the gyant anteus , who in his wrestling with hercules is feigned to get strength by every fall to the ground . false faith indeed once foiled , seldom comes on again ; but true faith riseth and fights more valiantly , as we see in peter and other scripture-examples . temptation to faith is as fire to gold , pet. . . the fire doth not only discover which is true gold , but makes the true gold more pure ; it comes out may be lesse in bulk and weight , ( because severed from that soile and drosse which embased it ) but more in value and worth , when satan is bound up , and the christian walks under the shines of divine favour , and encouragement of divine assistance ; his faith may appear great , if compared with another under the withdrawings of god , and buffetings of satan , but this is not equall judging ; as if to try who is biggest of two men , we should measure one naked , and the other over his clothes ; or in comparing two pieces of gold , weigh one with the drosse and dirt it contracts in the purse , with the other purged from these in the fire ; faith before temptation hath much heterogeneal stuffe that cleaves to it , and goes for faith ; but when temptation comes , these are discovered . now the christian feels corruption stir , which lay as dead before , now a cloud comes between the soule and the sweet face of god , ( the sense of which latter , and the little sense of the other bore up his faith before ) but these bladders prick't , he comes now to learne the true stroke in this heavenly art of swimming on the promise , having nothing else to beat him up but that ; and a little of this carries more of the precious nature of faith in it , then all the other ; yea , is ( like gideons handful of men ) stronger , when all these accessaries to faith are sent away , then when they were present ; and here is all the devil gets : in stead of destroying his faith which he aimes at , he is the occasion of the refining of it , and thereby adding to its strength . secondly , the love of tempted saints is enkindled to christ by their temptations , and foiles in their temptations . possibly in the fit there may seem a damp upon their love , as when water is first sprinkled upon the fire , but when the conflict is a little over , and the christian comes to himself , his love to christ will break out like a vehement flame ; first , the shame and sorrow which a gracious soule must needs feele in his bosome for his sinful miscarriage , while under the temptation , will provoke him to expresse his love to christ above others , as is sweetly set forth in the spouse , who when the cold fit of her distemper was off , and the temptation over , bestirs her to purpose , her lazy sicknesse is turned to love-sicknesse : she findes it as hard now to sit , as she did before to rise : she can rest in no place out of her beloveds sight , but runs and asks every one she meets for him ; and whence came all this vehemency of her zeale ? all occasioned by her undutiful carriage to her husband : she parted so unkindly with him , that ( bethinking what she had done ) away she goes to make her peace . if sins committed in unregeneracy have such a force upon a gracious soule , that the thought of them , though pardoned , will still break and melt the heart into sorrow , ( as we see in magdalen ) and prick on to shew zeal for god above others , ( as in paul ) how much more will the sins of a saint , who after sweet acquaintance with jesus christ , lifts up the heel against that bosome where he hath layen , affect , yea , dissolve the heart as into so many drops of water , and that sorrow provoke him to serve god at a higher rate then others ? no childe so dutiful in all the family , as he who is return'd from his rebellion . again secondly , as his own shame , so the experience which such a one hath of christs love above others will encrease his love . christs love is fuel to ours . ex iisdem nutrimur quibus constamus ; as it gives its being , so it affords growth : it is both mother and nurse to our love . the more christ puts forth his love , the more heat our love gets , and next to christs dying love , none greater then his succouring love in temptation . the mother never hath such advantage to shew her affection to her childe , as when in distresse , sick , poor or imprisoned ; so neither hath christ to his children as when tempted , yea , worsted by temptation . when his children lie in satans prison , bleeding under the wounds of their consciences , this is the season he takes to give an experiment of his tender heart in pitying , his faithfulnesse in praying for them , his mindfulnesse in sending succour to them , yea , his dear love in visiting them by his comforting spirit . now when the soul hath got off some great temptation , and reades the whole history thereof together , ( wherein he findes what his own weaknesse was to resist satan , nay , his unfaithfulnesse in complying with satan , which might have provok't christ to leave him to the fury of satan ) now to see both his folly pardoned , and ruine graciously prevented , and that by no other hand , but christs coming in to his rescue ( as abishai to david , when that gyant thought to have flaine him . ) this must needs exceedingly endear christ to the soul . at the reading of such records the christian cannot but enquire , ( as ahashuerus concerning mordecai , who by discovering a treason had saved the kings life , ) what honour hath been done to his sweet saviour for all this . and thus jesus christ , whom satan thought to bring out of the soules favour , and liking , comes in the end to sit higher and surer in the saints affections then ever . chap. x. a brief application of the point in two branches . vse this affords a reason why god suffers his dear children to fall into temptation , because he is able to out-shoot satan in his own bowe , and in the thing wherein he thinks to out-wit the christian to be above him . god will not only be admired by his saints in glory for his love in their salvation , but for his wisdom in the way to it . the love of god in saving them will be the sweet draught at the marriage-feast , and the rare wisdom of god in effecting this , as the curious workmanship with which the cup shall be enamel'd . now wisdom appears most in untying knots , and wading through difficulties . the more crosse wards there are in a businesse , the more wisdome to fit a key to the lock , to make choice of such means as shall meet with the several turnings in the same . on purpose therefore doth god suffer such temptations to intervene , that his wisdom may be the more admired in opening all these , and leading his saints that way to glory , by which satan thought to have brought them to hell . the israelites are bid remember all the way that god led them in the wildernesse for fourty yeares , deut. . . the history of these warres ( christian ) will be pleasant to reade in heaven , though bloody to fight on earth . moses and elias talk't with christ on tabor , ( an embleme of the sweet communion which shall passe between christ and his saints in glory , ) and what was their talk , luke . . but of his death and sufferings ? it seems a discourse of our sufferings and temptations , are not too low a subject for that blisseful state . indeed this left out , would make a blemish in the faire face of heavens glory . could the damned forget the way they went into hell , how oft the spirit of god was wooing , and how far they were overcome by the conviction of it ; in a word , how many turnes and returnes there were in their journey forward and backward , what possibilities , yea , probabilities they had for heaven , when on earth ; were but some hand so kinde as to blot these tormenting passages out of their memories , it would ease them wonderfully . so were it possible glorified saints could forget the way , wherein they went to glory , and the several dangers that interven'd from satan , and their own back-sliding hearts , they and their god too would be losers by it , i mean in regard of his manifestative glory . what is the glory wherein god appears at zions deliverance ? those royal garments of salvation , that make him so admired of men and angels ? but the celebration of all his attributes , according to what every one hath done towards their salvation . now wisdom being that which the creature chiefly glories in , ( and chosen by satan for his first bait , who made eve believe she should be like god in knowledge and wisdome ) therefore god , to give satan the more shameful fall , gives him leave to use his wits and wiles in tempting and troubling his children , in which lies his great advantage over the saints , that so the way to his own throne ( where his wisdome shall at last , as well as his mercy sit in all its royalty ) may be paved with the sculls ( as i may so speak ) of devils . vse secondly , this gives a strong cordial to our fainting faith , in the behalf of the church of christ . if all the devils wits and wiles will not serve him to overcome one single souldier in christs camp , much lesse shall he ever ruine the whole army . these are dayes of great confusions in the christian world , and the chief feare of a gracious heart is for the ark , lest that should fall into the enemies hand , ( and when this palladium is taken , the city of god ( his church , ) be trod under the feet of pride , ) i confesse satan seems to get ground daily ; he hath strangely wrigled into the bosomes and principles of many , who by the fame of their profession and zeal , had obtained in the opinion of others , to be reckoned among the chief of christs worthies in their generation . he hath sadly corrupted the truths of christ , brought a dis-esteem on ordinances , ( that by this , and as a judgment for this , the wombe of the gospel is become in a great measure barren , and her children which hang upon her breasts , thrive not in love and holinesse as of old , when the milk was not so much nor that so spiritfull ) he hath had advantage by the divisions of the godly , to harden those that are wicked into a further disdain of religion , and by the bloody wars of late yeares , to boile up the wrath of the popish and profane crue to a higher pitch of rage and fury against christs little remnant then ever : so that if ever god should suffer the sword to fall into their hand , they are disciplin'd and fitted to play the bloody butchers on christs sheep above their fore-fathers , ( neither are they so crest-fallen , but that they can hope for such a day , yea , take up some of those joyes upon trust afore-hand to solace themselves , while the rest follow . ) and now ( christian ) may be their confidence , together with the distracted state of christs affaires in the world , may discompose thy spirit , concerning the issue of these rolling providences that are over our heads , but be still , poor heart , and know that the contest is not between the church and satan , but between christ and him . these are the two champions . stand now , o ye army of saints , still by faith , to see the all-wise god wrestle with a subtil devil . if you live not to see the period of these great confusions , yet generations after you shall behold the almighty smite off this geliah's head with his own sword , and take this cunning hunter in the toile of his own policies , that saith which ascribes greatnesse and wisdom to god , will shrink up satans subtilty into a nigrum nihil , a thing of nothing . incredulitiment diabolum , quasi leonem , qui fide fortes despiciunt quasi vermiculum . bern. unbelief feares satan as a lion , faith trends on him as a worme behold therefore thy god at work , and promise thy self that what he is about , will be an excellent piece . none c●n drive him from his work . the pilot is beaten from the helme , and can do little in a storme , but lets the ship go a drift . the architect cannot work , when night drawes the curtaine , yea , is driven off the scaffold with a storme of raine , such workmen are the wisest counsellours and mightiest princes on earth . a pinch may come , when it is as vain to say , help o king , as , help o beggar ; mans wisdom may be level'd with folly , but god is never interrupted . all the plots of hell and commotions on earth , have not so much as shak't gods hand , to spoile one letter or line that he hath been drawing . the mysteriousnesse of his providence may hang a curtain before his work , that we cannot see what he is doing , but then when darknesse is about him , righteousnesse is the seat of his throne for ever . o. where 's our faith ( sirs ! ) let god be wise , and all men and devils fools . what though thou seest a babel more likely to go up , then a babylon to be pull'd down , yet believe god is making his secret approaches , and will clap his ladders on a sudden to the walls thereof : suppose truth were prisoner with joseph , and errour the courtier , to have its head lift up by the favour of the times , yet doest not remember that the way to truths preferment lies through the prison ? yea , what though the church were like jonah in the whales belly , swallowed up to the eye of reason by the fury of men , yet doest not remember the whale had not power to digest the prophet ? o be not too quick to bury the church before she be dead . stay while christ tries his skill before you give it over : bring christ by your prayers to its grave , to speak a resurrection-word . admirable hath the saints faith been in such straits : as josephs , who pawn'd his bones that god would visit his brethren , willing them to lay him where he believ'd they should be brought ; jeremiah purchaseth a field of his uncle , and payes down the money for it , and this when the caldean army quartered about jerusalem , ready to take the cisy , and carry him with the rest into babylon : and all this by gods appointment , jer. . , , . that he might shew the jewes by this , how undoubtedly he ( in that sad juncture of time ) did believe the performance of the promise for their returne out of captivity . indeed god counts himself exceedingly disparaged in the thoughts of his people , ( though at the lowest ebbe of his churches affairs ) if his naked word , and the single bond of his promise will not be taken as sufficient security to their faith for its deliverance . verse . for we wrestle not against flesh and blood , but against principalities and powers , against the rulers of the darknesse of this world , against spiritual wickednesse in high places . the words are coupled to the precedent with that causal particle for , which either referres to the two foregoing verses , and then they are a further reason , pressing the necessity of christian fortitude in the tenth verse , and furniture in the eleventh : or else to the last words of the eleventh verse , where the apostle having descried the saints grand enemie to be satan , and described him in one of his attributes , his wily subtilty , he in this further displayes him in his proper colours , not to weaken the saints hands , but waken their care , that seeing their enemy marching up in a full body , they might stand in better order to receive his charge . where by the way we may observe the apostles simplicity and plain dealing ; he doth not undervalue the strength of the enemy , and represent him inconsiderable , as captains use to keep their souldiers together , by slighting the power of their adversary ; no , he tells them the worst at first . if satan had been to set out his own power , he could have challeng'd no more then is here granted him . see here the difference between christ dealing with his followers , and satan with his . satan dares not let sinners know who that god is they fight against ; this were enough to breed a mutiny in the devils camp . silly soules they are drawn into the field by a false report of god and his wayes , and are kept there together with lies and faire tales , but christ is not afraid to shew his saints their enemy in all his power and principality , the weaknesse of god being stronger then the powers of hell . chap. i. sheweth , the christians life here to be a continual wrestling with sin and satan , and the paucity of those who are true wrestlers , as also how the true wrestlers should manage their combate . the words contain a lively description of a bloody and lasting war between the christian and his implacable enemy ; in which we may observe ; first , the christians state in this life , set out by this word wrestling . secondly , the assailants that appear in armes against the christian , who are described ; first , negatively , not flesh and blood : or rather comparatively , not chiefly flesh and blood . secondly , positively , but against principalities , powers , &c. sect . i. first , for the first , the wrestling or conflicting state of a christian in this life , is rendered observable here by a threefold circumstance . first , the kinde of combate which the christians state is here set out by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which though it be used sometimes for a wrestling of sport and recreation , yet here to set out the sharpnesse of the christians encounter ; there are two things in wrestling that render it a sharper combate then others . first , wrestling is not properly fighting against a multitude , but when one enemy singles out another , and enters the list with him , each exerting their whole force and strength against one another , as david and goliah , when the whole armies stood as it were in a ring to behold the bloody issue of that duel . now this is more fierce then to fight in an army , where though the battel be sharp and long , the souldier is not alwayes engaged , but falls off when he hath discharged , and takes breath a while : yea , possibly may escape without hurt or stroak , because there the enemies aime is not at this or that man , but at the whole heap , but in wrestling one cannot scape so , he being the particular object of the enemies fury , must needs be shaked and tried to purpose . indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a strife , as makes the body shake again , quia corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . satan hath not only a general malice against the army of saints , but a spite against thee john , thee joane : he 'll single thee out for his enemy . we finde jacob , when alone , a man wrestled with him . as god delights to have private communion with his single saints , so the devil to try it hand to hand with the christian , when he gets him alone . as we lose much comfort , when we do not apply the promise and providence of god to our particular persons and conditions , god loves me , pardons me , takes care of me : the water at the town-conduit doth me no good , if i want a pipe to empty it into my cisterne ; so it obstructs our care and watchfulnesse , when we conceive of satans wrath and fury , as bent in general against the saints , and not against me in particular . o how careful would a soule be in duty , if as going to church or closet he had such a serious meditation as this , now satan is at my heels to hinder me in my work , if my god help me not ! secondly , 't is a close combate . armies fight at some distance . wrestlers grapple hand to hand . an arrow shot from afar may be seen and shunn'd , but when the enemy hath hold of one there is no declining , but either he must resist manfully , or fall shamefully at his enemies foot . satan comes close up , and gets within the christian , takes his hold of his very flesh and corrupt nature , and by this shakes him . secondly , the universality of the combate . we wrestle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comprehends all , on purpose you may perceive the apostle changeth the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former verse , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this , that he may include himself as well as them ; as if he had said , the quarrel is with every saint . satan neither feares to assault the minister , nor despiseth to wrestle with the meanest saint in the congregation ; great and small , minister and people , all must wrestle : not one part of christs army in the field , and the other at ease in their quarters , where no enemy comes , here are enemies enough to engage all at onee . thirdly , the permanency or duration of this combate , and that lies in the tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not , our wrestling was at first conversion , but now over , and we past the pikes ; not , we shall wrestle when sicknesse comes , and death comes , but our wrestling is ; the enemy is ever in sight of us , yea , in fight with us , there is an evil of every dayes temptation , which ( like pauls bonds , ) abides us wherever we become . so that these particulars summ'd up will amount to this point : sect . ii. the christians life is a continual wrestling . he is as jeremy said of himself , borne a man of strife , or what the prophet to asa , may be said to every christian ; from hence thou shalt have wars , from thy spiritual birth to thy natural death , from the houre when thou first diddest set thy face to heaven , till thou shalt set thy foot in heaven . israels march out of egypt was in gospel-sense our taking the field against sin and satan , and when had they peace ? not till they lodged their colours in canaan . no condition wherein the christian is here below is quiet . is it prosperity or adversity , here is work for both hands , to keep pride and security down in the one , faith and patience up in the other : no place which the christian can call priviledg'd ground . lot in sodom wrestled with the wicked inhabitants thereof , his righteous soule being vexed with their unclean conversation . and how fares he at zoar ? do not his own daughters bring a spark of sodoms fire into his own bed , whereby he is inflamed with lust ? some have thought if they were but in such a family , under such a ministery , out of such occasions : o then they should never be tempted as now they are ; i confesse change of aire is a great help to weak nature , and these forenamed as vantage-ground against satan ; but think'st thou to flie from satans presence thus ? no , though thou should'st take the wings of the morning he would flie after thee , these may make him change his method in tempting , but not lay down his designe ; so long as his old friend is alive within , he will be knocking at thy door without . no duty can be performed without wrestling ; the christian needs his sword as much as his trowel . he wrestles with a body of flesh ; this to the christian in duty is as the beast to the traveller ; he cannot go his journey without it , and much ado to go with it . if the flesh be kept high and lusty , then 't is wanton and will not obey ; if low , then it 's weak and soon tires : thus the christian rids but little ground , because he must go his weak bodies pace . he wrestles with a body of sin as well as of flesh , this mutters and murmures when the soule is taking up any duty . sometimes it keeps the christian from duty , so that he cannot do what he would . as paul said , i would have come once and again , but satan hindred me . i would have prayed may the christian say at such a time , and meditated on the word i heard , the mercies i received at another , but this enemy hindred . 't is true indeed , grace swayes the scepter in such a soule , yet as school-boyes taking their time when their master is abroad do shut him out , and for a while lord it in misrule , though they are whip't for it afterwards : thus the unregenerate part takes advantage when grace is not on its watch to disturb its government , and shut it out from duty , though this at last makes the soul more severe in mortifying , yet it costs some scuffle before it can recover its throne , and when it cannot shut from duty , yet then is the christian wofully yok't with it in duty ; it cannot do what it doth as it would ; many a letter in its copy doth this enemy spoil , while he joggs him with impertinent thoughts ; when the christian is a praying , then satan and the flesh are a prating ; he cries , and they louder , to put him out or drown his cry . thus we see the christian is assail'd on every side by his enemy ; and how can it be other , when the seeds of war are laid deep in the natures of both , which can never be rooted up till the devil cease to be a devil , sin to be sin , and the saint to be a saint ? though wolves may snarle at one another , yet soon are quiet again , because the quarrel is not in their nature ; but the wolfe and the lamb can never be made friends . sin will lust against grace , and grace draw upon sin whenever they meet . sect . iii. vse first , this may reprove such as wrestle , but against whom ? against god , not against sin and satan . these are bold men indeed , who dare try a fall with the almighty ; yet such there are , and a wo pronounced against them . isa . . . wo unto him that striveth with his maker . 't is easie to tell which of these will be worsted . what can he do , but break his shins that dasheth them against a rock ? a goodly battel there is like to be , when thorns contest with fire , and stubble with flame . but where live those giants , that dare enter the list with the great god ? what are their names that we may know them , and brand them for creatures above all other unworthy to live ? take heed o thou who askest , that the wretched man whom thou seemest so to defie , be not found in thy own clothes it self . iudas was the traitour , though he would not answer to his name , but put it off with a master is it i ? and so mayest thou be the fighter against god. the heart is deceitful . even holy david , for all his anger was so hot against the rich man , that took away the poor mans ewe-lamb , that he bound it with an oath , the man should not live who had done it , yet proves at last to be himself the man , as the prophet told him , sam. . now there are two wayes wherein men wrestle against god ; first , when they wrestle against his spirit . secondly , when they wrestle against his providence . first , when they wrestle against his spirit . we reade of the spirits striving with the creature , gen. . . my spirit shall not alwayes strive with man. where the striving is not in anger and wrath to destroy them , ( that god could do without any stir or scuffle ) but a loving strife and contest with man. the old world was running with such a cariere headlong into their ruine , he sends his spirit to interpose , and by his counsels and reproofes to offer , as it were , to stop them and reclaim them . as if one seeing another ready to offer violence on himself , should strive to get the knife out of his hand , with which he would do the mischief . or one that hath a purse of gold in his hand to give , should follow another by all manner of entreaties , striving with him to accept and take it . such a kinde of strife is this of the spirits with men . they are the lusts of men , ( those bloody instruments of death , with which sinners are mischieving themselves ) that the holy spirit strives by his sweet counsels and entreaties to get out of our hands . they are christs , his grace and eternal life he strives to make us accept at the hands of gods mercy ; and for repulsing the spirit thus striving with them , sinners are justly counted fighters against god : ye stiffe-necked , and uncircumcised in heart and ears , ye do alwayes resist the holy ghost . now there is a twofold striving of the spirit , and so of our wrestling against it . first , the spirit strives in his messengers with sinners . they coming on his errand , and not their owne , he voucheth the faithful counsels , reproofs and exhortations which they give as his own act . noah , that preacher of righteousnesse , what he said to the old world , is call'd the preaching of the spirit , pet. . . the pains that moses , aaron and other servants of god took in instructing israel , is call'd the instruction of the spirit , nehem. . . so that when the word , which gods ministers bring in his name , is rejected , the faithful counsels they give are thrown at sinners heels and made light of ; then do they strive with the spirit , and wrestle against christ as really , as if he visibly in his own person had been in the pulpit , and preached the same sermon to them . when god comes to reckon with sinners , it will prove so ; then god will rub up your memories , and minde you of his striving with you , and your unkinde resisting him . they , whether they will heare , or whether they will forbear , shall know they had a prophet among them . now men soon forget whom and what they hear ; ask them what was prest upon their conscience in such a sermon , they have forgot ; what were the precious truthes laid out in another , and they are lost : & well were it for them if their memories were no better in another world : it would ease their torments more then a little . but then they shall know they had a prophet among them , and what a price they had with him in their hands , though it was in fooles keeping . they shall know what he was , and what he said , though a thousand years past , as fresh as if it were done but last night . the more zealous and compassionate , the more painful and powerful he was in his place , the greater shall their sin be found , to break from such holy violence offered to do them good . surely god will have something for the sweat , yea , lives of his servants which were worne out in striving with such rebellious ones . may be yet , sinners , your firmament is clear , no cloud to be seen that portends a storme ; but know ( as you use to say ) winter does not rock in the clouds , you shall have it at last : every threatening which your faithful ministers have denounced against you out of the word , god is bound to make good . he confirmeth the word of his servant , and performeth the counsel of his messengers , and that in judgement against sinners , confirming the threatenings , as well as in mercy performing the promises , which they declare as the portion of his children . but it will be time enough to ask such on a sick-bed , or a dying houre , whether the words of the lord delivered by their faithful preachers have not taken hold of them . some have confessed with horrour they have , as the jewes , zech. . . like as the lord of hosts thought to do unto us , so hath he dealt with us . secondly , the spirit strives with men more immediately , when he makes his inward approaches to the consciences of men , debating in their own bosoms the case with them ; one while he shews them their sins in their bloody colours , and whether they will surely bring them , if not look't to timely , which he doth so convincingly , that the creature smells sometimes the very fire and brimstone about him , and is at present in a temporary hell ; another while he falls a parlying and treating with them , making gracious overtures to the sinner , if he will return at his reproof , presents the grace of the gospel , and opens a door of hope for his recovery , yea , falls a wooing and beseeching of him to throw down his rebellious armes , and come to christ for life , whose heart is in a present disposition to receive and embrace the first motion the returning sinner makes for mercy . now when the spirit of god follows the sinner from place to place , and time to time , suggesting such motions , and renewing his old suit , and the creature shall fling out of the spirits hands thus striving with him re infectâ , as far from renouncing his lusts , or taking any liking to christ as ever : this is to resist the spirit to his face , and it carries so much malignity in it , that ( even where it hath not been final ) poor humbled soules have been so over-set with the horrour of it , that they could not for a long time be perswaded , but that it was the unpardonable sin . take heed therefore sinners , how you use the spirit when he comes , knocking at the door of your hearts : open at his knock , and he will be your guest , you shall have his sweet company ; repulse him , and you have not a promise hee 'll knock again . and if once he leave striving with thee , unhappy man , thou art lost for ever ; thou liest like a ship cast up by the waves upon some high rock , where the tide never comes to fetch it off . thou mayest come to the word , converse with other ordinances , but in vain . 't is the spirit in them , which is both tide and winde , to set the soule afloat , and carry it on , or else it lies like a ship on dry ground which stirs not . secondly , we wrestle against god when we wrestle with his providence , and that two wayes ; first , when we are discontented with his providential disposure of us . gods carving for us doth not please us so , but that we are objecting against his dealings towards us , at least muttering something with the fool in our hearts , which god heares as lightly as man our words . god counts then we begin to quarrel with him , when we do not acquiesce in , and say amen to his providence whatever it is . he calls it a contending with the almighty , iob. . . yea , a reproving of god. and he is a bold man sure that dare finde fault with god , and article against heaven . god challengeth him , whoever he is that doth this , to answer it at his peril . he that reproveth god , let him answer it , v. . of the chapter fore-mentioned . it was high time for iob to have done , when he heares what a sense god puts upon those unwary words , which drop't from him in the anguish of his spirit , and paroxysme of his sufferings ; contend with the almighty ? reprove god ? good man , how blank he is , and cries out , i am vile , what shall i answer thee ? i will lay my hand upon my mouth . let god but pardon what is past , and he shall hear such language no more . o sirs , take heed of this wrestling above all other . contention is uncomfortable , with whomsoever it is we fall out . neighbours or friends , wife or husband , children or servants : but worst of all with god. if god cannot please thee , but thy heart riseth against him , what hopes are there of thy pleasing him , who will take nothing kindly from that man who is angry with him ? and how can love to god be preserved in a discontented heart , that is alwayes muttering against him ? love cannot think any evil of god , nor endure to heare anyspeak evil of him , but it must take gods part , as ionathan davids , when saul spake basely of him , and when it cannot be heard , will like him arise and be gone . when afflicted , love can allow thee to groan , but not to grumble . if thou wilt ease thy incumbred spirit into gods bosome by prayer , and humbly wrestle with god on thy knees , love is for thee , and will help thee to the best arguments thou canst use to god ; but if thou wilt vent thy distempered passions , and shew a mutinous spirit against god , this stabs it to the heart . secondly , we wrestle against providence , when uncorrigible under the various dispensations of god towards us . providence has a voice , if we had an eare ; mercies should draw , afflictions drive ; now when neither faire meanes nor foule do us good , but we are impenitent under both ; this is to wrestle against god with both hands . either of these have their peculiar aggravations . one is against love , and so dis-ingenuous ; the other is against the smart of his rod , and therein we slight his anger , and are cruel to our selves in kicking against the pricks . mercy should make us ashamed , wrath afraid to sin . he that is not ashamed , has not the spirit of a man. he that is not afraid when smitten , is worse then the beast , who stands in aw of whip & spur . sometimes mercy ( especially these outward mercies , which have a pleasing relish to the carnal part in a christian ) hath prov'd a snare to the best of men , but then affliction useth to recover them ; but when affliction makes men worse , and they harden themselves against god , to sin more and more while the rod is on them , what is like to reclaim them ? few are made better by prosperity , whom afflictions make worse . he that will sin , though he goes in pain , will much more if that once be gone . but take heed of thus contesting with god. there is nothing got by scuffling with god , but blows , or worse . if he say he will afflict thee no more , 't is even the worst he can say ; 't is as much as if he should say he 'll be in thy debt till another world , and there pay thee altogether . but if he means thee mercy , thou shalt hear from him in some sharper affliction then ever . he hath wedges that can rive thee , wert thou a more knotty piece then thou art . are there yet the treasures of wickednesse , and the scant measure that is abominable ? ( * saith god to israel ) what uncorrigible , though the lords voice crieth unto the city , bidding you hear the rod , and him that hath appointed it ? see what course god resolvs on , v. . therefore will i make thee sick in smiting of thee . as if he had said , my other physick i see was too weak , it did not work or turne your stomack , but i will prepare a potion that shall make you sick at heart . secondly , it reproves those who seem to wrestle against sin , but not according to the word of command that christ gives . there is a law in wrestling which must be observ'd , tim. . . if a man also strive for masteries , yet is he not crowned except he strive lawfully . he alludes to the romane games , to which there were judges appointed to see that no foule play were offered contrary to the law for wrestling ; the prize being denied to such , though they did foile their adversary , which the apostle improves to make the christian careful in his war , as being under a stricter law and discipline , that requires not only valour to fight , but obedience to fight , by order and according to the word of command : now few do this that go for great wrestlers . first , some while they wrestle against one sin , embrace another ; and in this case 't is not the person wrestles against sin , but one sin wrestles with another , and 't is no wonder to see thieves fall out when they come to divide the spoil ; lusts are divers , tit. . . and 't is hard to please many masters , especially when their commands are so contrary ; when pride bids lay on in bravery , lavish out in entertainment ; covetousnesse bids lay up , when malice bids revenge ; carnal policy saith , conceal thy wrath , though not forgive . when lust sends to his whores , hypocrisie pulls him back for shame of the world . now is he gods champion that resists one sin at the command of another , it may be a worse . secondly , some wrestle , but they are prest into the field , not voluntiers , their slavish feare scares them at present from their lust ; so that the combate is rather betwixt their conscience and will , then them and their lust , give me such a sin saith will ; no , saith conscience , it will scall'd , and throwes it away . a man may love the wine though he is loath to have his lips burnt . hypocrites themselves are afraid to burne . in such combates the will at last prevails , either by bribing the understanding to present the lust it desires in a more pleasing dresse , ( that conscience may not be scared with such hideous apparitions of wrath ) or by pacifying conscience with some promise of repentance for the future , or by forbearing some sin for the present , which it can best spare , thereby to gain the reputation of something like a reformation ; or if all this will not do , then ( prompted by the fury of its lust ) the will proclaims open war against conscience , sinning in the face of it , like some wilde horse , ( impatient of the spur which pricks him , and bridle that curbs him ) gets the bit between his teeth , and runs with full speed , till at last he easeth himself of his rider ; and then where he sees fattest pasture , no hedge or ditch can withhold him , till in the end you finde him , starving in some pound for his trespasse : thus many sin at such rate , that conscience can no longer hold the reines , nor sit the saddle . but is thrown down and laid for dead ; and then the wretches range where their lusts can have the fullest meal , till at last they pay for their stollen pleasures most dearly , when conscience comes to it self , pursues them , and takes them more surely by the throat then ever , never to let them go till it brings them before gods tribunal . thirdly , others wrestle with sin , but they do not hate it , and therefore they are favourable to it , and seek not the life of sin as their deadly enemy ; these wrestle in jest , and not in earnest ; the wounds they give sin one day , are healed by the next . let men resolve never so strongly against sin , yet it will creep again into their favour , till the love of sin be quenched in the heart , and this fire will never the of it self , the love of christ must quench the love of sin , as ierome excellently , vnus amor extinguit alium . this heavenly fire will indeed put out that flame of hell , which he illustrates by ahashuerus his carriage to vashti his queen , who in the first chapter makes a decree in all haste , that she comes no more before him ; but when his passion is a little down , chap. . v. . he begins to relent towards her , which his councel perceiving , presently seek out for a beautiful virgin , on whom the king might place his love , and take into his royal bed , which done , we hear no more of vashti , then and not till then will the soules decree stand against sin , when the soule hath taken christ into his bosome . sect . iv. secondly , to the saints , seeing your life is a continual wrestling here on earth , 't is your wisdom to study how you may best manage the combate with your best enemy , which that you may do , take these few directions . first , look thou goest not into the field without thy second ; my meaning is , engage god by prayer to stand at thy back ; god is in a league offensive and defensive with thee , but he looks to be called . did the ephraimites take it ill , that gideon called them into the field , and may not god much more ? as if thou meanedst to steal a victory before he should know it . thou hast more valour then moses , who would not stir without god , no , though he sent an angel for his lieutenant . thou art wiser then iacob , who to overcome esau , now marching up , turnes from him , and falls upon god ; he knew if he could wrestle with god , he might trust god to deale with his brother . engage god and the back-door is shut , no enemy can come behinde thee , yea , thine enemy shall fall before thee . god turne the counsel of achitophel into foolishnesse , saith david , heaven saith amen to his prayer , and the wretch hangs himself . secondly , be very careful of giving thine enemy hand-hold . wrestlers strive to fasten upon some part or other , which gives them advantage more easily to throw their adversary ; to prevent which , they used , first , to lay aside their garments . secondly , to anoint their bodies . for the first , christian , labour to put off the old man which is most personal , that corruption , which david calls his own iniquity , psal . . . this is the skirt which satan layes hold of , observe what it is , and mortifie it daily , then satan will retreat with shame , when he sees the head of that enemy upon the wall , which should have betrayed thee into his hands . secondly , the romane wrestlers used to anoint their bodies ; so do thou , bathe thy soul with the frequent meditation of christs love . satan will finde little welcome , where christs love dwells , love will kindle love , and that will be as a wall of fire to keep off satan , it will make thee disdain the offer of a sinne , and as oile supple thy joynts , and make agile to offend thy enemy . think how christ wrestled in thy quarrel , sin , hell and wrath had all come full mouth upon thee , had not he coped with them in the way . and canst thou finde in thy heart to requite his love , by betraying his glory into the hands of sin , by cowardise or treachery : say not thou lovest him , so long as thou canst lay those sins in thy bosome , which pluck't his heart out of his bosome . it were strange if a childe should keep , and delight to use no other knife , but that wherewith his father was stabb'd . thirdly , improve the advantage thou gettest at any time wisely . sometimes the christian hath his enemy on the hip , yea , on the ground , can set his foot on the very neck of his pride , and throw away his unbelief , as a thing absurd and unreasonable ; now ( as a wise wrestler ) fall with all thy weight upon thine enemy ; though man think it foule play to strike when his adversary is down , yet do not thou so complement with sin , as to let it breath or rise . take heed thou beest not charged of god , as once ahab , for letting go this enemy now in thy hands , whom god hath appointed to destruction . learne a little wisdome of the serpents brood , who when they had christ under their foot , never thought they had him sure enough ; no , not when dead , and therefore both seale and watch his grave . thus do thou to hinder the resurrection of thy sin , seal it down with stronger purposes , solemn covenants , and watch it by a wakeful circumspect walking , vse . this is ground of consolation to the weak christian , who disputes against the truth of his grace , from the inward conflicts and fightings he hath with his lusts , and is ready to say ( like gideon , in regard of outward enemies , ) if god be with me , why is all this befallen me ? why do i finde such struglings in me , provoking me to sin , pulling me back from that which is good ? why doest ask ? the answer is soon given , because thou art a wrestler , not a conquerour . thou mistakest the state of a ch●istian in this life : when one is made a christian , he is not presently call'd to triumph over his slaine enemies , but carried into the field to meet and fight them . the state of grace is rhe commencing of a war against sin , not the ending of it ; rather then thou shalt not have an enemy to wrestle with , god himself will come in a disguise into the field , and appear to be thine enemy . thus when jacob was alone , a man wrestled with him until breaking of the day , and therefore set thy heart at rest if this be thy scruple : thy soule may rather take comfort in this , that thou art a wrestler ; this strugling within thee , if upon the right ground , and to the right end , doth evidence there are two nations within thee , two contrary natures , the one from earth earthly , and the other from heaven heavenly ; yea , for thy further comfort know , though thy corrupt nature be the elder , yet it shall serve the younger . vse . o how should this make thee ( christian ) long to be gone home , where there is none of this stir and scuffle ! 't is strange , that every houre seems not a day , and everyday a year , till death sounds thy joyful retreat , and calls thee off the field , where the bullets flie so thick , and thou art fighting for thy life with thy deadly enemies , to come to court , where not swords , but palmes are seen in the saints hands ; not drums , but harps ; not groanes of bleeding souldiers and wounded consciences , but sweet and ravishing musick is heard of triumphing victors caroling the praises of god and the lambe , through whom they have overcome . well , christians , while you are below , comfort your selves with these things ; there is a place of rest remains for the people of god : you do not beat the aire , but wrestle for a heaven that is yonder above these clouds ; you have your worst first , the best will follow . you wrestle but to win a crown , and win to wear it , yea wear never to lose it , which once on none shall take off , or put you to the hazard of battel more . here we overcome to fight again , the battel of one temptation may be over , but the war remaines . what peace can we have , as long as devils can come abroad out of their holes , or anything of sinful nature remains in our selves unmortified ? which will even fight upon its knees , and strike with one arme while the other is cut off ; but when death comes , the last stroak is struck : this good physician will perfectly cure thee of thy spiritual blindnesse and lamenesse , ( as the martyr told his fellow at the stake bloody bonner would do their bodily . ) what is it , christian , which takes away the joy of thy life , but the wrestlings and combates which this bosome-enemy puts thee to ? is not this the peninnah , that vexing and disturbing thy spirit , hath kept thee off many a sweet meale , thou mightest have had in communion with god and his saints ? or if thou hast come , hath made thee cover the altar of god with thy teares and groans ? and will it not be a happy hand that cuts the knot , and sets thee loose from thy deadnesse , hypocrisie , pride , and what not , wherewith thou wert yoak't ? 't is life which is thy losse , and death which is thy gaine . be but willing to endure the rending of this vaile of thy flesh , and thou art where thou wouldest be , out of the reach of sin , at rest in the bosome of thy god. and why should a short evil of paine affright thee more , then the deliverance from a continual torment of sins evil ravish thee ? some you know have chose to be cut , rather then to be ground daily with the stone , and yet , may be , their pain comes again , and canst thou not quietly think of dying , to be delivered from the torment of these sins , never to return more ? and yet that is not the half that death doth for thee : peace is sweet after war , ease after pain ; but what tongue can expresse what joy , what glory must fill the creature at the first sight of god , and that blessed company ? none but one that dwells there can tell . did we know more of that blisseful state , we ministers should finde it as hard a work to perswade christians to be willing to live here so long , as now it is to perswade them to be willing to die so soon . chap ii. wherein is shewed what is meant by flesh and blood , how the christian doth not , and how he doth wrestle against the same . sect . i. now followes the description of the saints enemies , with whom he is to wrestle ; first , described negatively , not with flesh and blood . secondly , positively , but against principalities and powers , &c. first , for the negative part of the description ; we are not to take it for a pure negation , as if we had no conflict with flesh and blood , but wholly and solely to engage against satan ; but by way of comparison , not only with flesh and blood , and in some sense not chiefly . it is usual in scripture such manner of phrase , luke . . call not thy friends to dinner , but the poore ; that is , not only those , so as to neglect the poor . now what is meant here by flesh and blood ? there is a double interpretation of the words . first , by flesh and blood may be meant our own bosome-corruptions ; that sin which is in our corrupt nature so oft called flesh in the scripture ; the flesh lusteth against the spirit , and sometimes flesh and blood , as matth. ● . . flesh and blood hath not revealed this , that is , this confession thou hast made comes from above ; thy fleshly corrupt minde could never have found out this supernatural truth , thy sinful will would never have embraced it . so , cor . . flesh and blood cannot inherit the kingdome of god , that is , sinful mortal flesh , as it 's expounded in the words following . so , gal. . . i consulted not with flesh and blood , that is , carnal reason . now this bosome-enemy may be called flesh , partly from its derivation , and partly from its operation ; from its derivation , because it 's derived and propagated to us by natural generation ; thus adam is said to beget a son in his own likenesse , sinful as he was , as well as mortal and miserable ; yea , the holiest saint on earth having flesh in him , derives this corrupt and sinful nature to his childe , as the circumcised jew begat an uncircumcised childe ; and the wheat cleans'd and fann'd ( being sowen ) comes up with a husk , john . . that which is borne of the flesh is flesh . secondly , it s call'd flesh from the operations of this corrupt nature , which are fleshly and carnal ; the reasonings of the corrupt minde fleshly , therefore called the carnal minde , uncapable indeed of the things of god , which it neither doth nor can perceive : as the sunne doth obsignare superiora dum revelat inferiora ; hide the heavens which are above it from us , while it reveales things beneath ; so carnal reason leaves the creature in the dark concerning spiritual truths , when it is most able to conceive and discourse of creature-excellencies , and carnal interests here below . what a childish question , for so wise a man did nicodemus put to christ ? though christ to help him did wrap his speech in a carnal phrase . if fleshly reason cannot understand spiritual truths when thus accommodated , and the notions of the gospel translated into its own language , what skill is it like to have of them , if put to reade them in their original tongue ? i mean , if this garment of carnal expression were taken off , and spiritual truths in their naked hue presented to its view . the motions of the natural will are carnal , and therefore , rom. . . they that are after the flesh , are said to minde the things of the flesh . all its desires , delights , cares , feares , are in and of carnal things ; it savours spiritual food no more then an angel fleshly . omnis vita gustu ducitur : what we cannot relish we will hardly make our daily food . every creature hath its proper diet , the lion eats not grasse , nor the horse flesh ; what is food to the carnal heart , is poison to the gracious ; and that which is pleasing to the gracious , is distastful to the carnal . now according to this interpretation the sense of the apostle is not , as if the christian had no combate with his corrupt nature , ( for in another place it 's said , the spirit lusts against the flesh , and the flesh against the spirit , and this enemy is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sin that besets the christian round ) but to aggravate his conflict with this enemy by the accesse of a forreign power , satan who strikes in with this domestick enemy . as if while a king is fighting with his own mutinous subjects , some out-landish troops should joyne with them , now he may be said not to fight with his subjects , but with a forrein power . the christian wrestles not with his naked corruption , but with satan in them ; were there no devil , yet we should have our hands full in resisting the corruptions of our own hearts , but the accesse of this enemy makes the battel more terrible , because he heads them who is a captain so skilful and experienced . our sin is the engine , satan is the engineer ; lust the bait , satan the angler ; when a soule is enticed by his own lust , he is said to be tempted , james . . because both satan and our own lust concur to the compleating the sinne . first , let this make thee , christian , ply the work of mortification close ; it is no policy to let thy lusts have armes , who are sure to rise and declare against thee when thine enemy comes . achish his nobles did but wisely , in that they would not trust david in their army , when to fight against israel , lest in the battel he should be an adversary to them ; and darest thou go to duty , or engage in any action , where satan will appear against thee , and not endeavour to make sure of thy pride , unbelief , &c. that they joyne not with thine enemy ? secondly , are satan and thy own flesh against thee , not single corruption , but edged with his policy , and backed by his power ? see then what need thou hast of more help then thy owne grace ; take heed of grapling with him in the strength of thy naked grace ; here thou hast two to one against thee : satan was too hard for adam , though he went so well appointed into the field , because left to himself , much more easily will he foile thee ; cling therfore about thy god for strength , get him with thee , and then though a worme , thou shalt be able to deal with this serpent . sect . ii. secondly , flesh and blood is interpreted as a periphrasis of man. we wrestle not with flesh and blood , that is , not with man , who is here described by that part which chiefly distinguisheth him from the angelical nature ; touch me , saith christ , and handle me , a spirit hath not flesh . now according to this interpretation observe ; first , how meanly the spirit of god speaks of man. secondly , where he layes the stresse of the saints battel , not in resisting flesh and blood , but principalities and powers ; where the apostle excludes not our combate with man , for the war is against the serpent and his seed . as wide as the world is , it cannot peaceably hold the saints and wicked together ; but his intent is to shew , what a complicated enemy ( mans wrath and satans interwoven together ) we have to deal with . first , for the first , how meanly doth the spirit of god speak of man , calling him flesh and blood ? man hath a heaven-borne soule , which makes him a kin to angels , yea , to the god of them who is the father of spirits ; but this is passed by in silence , as if god would not owne that which is tainted with sin , and not the creature god at first made it , or because the soul , though of such noble extraction , yet being so immerst in sensuality , deserves no other name then flesh , which part of man levels him with the beast , and is here intended to expresse the weaknesse and frailty of mans nature . 't is the phrase which the holy ghost expresseth the weaknesse and impotency of a creature by , isa . . . they are men , and their horses are flesh ; that is , weak ; as on the contrary , when he would set out the power and strength of a thing , he opposeth it to flesh , cor. . . our weapons are not carnal , but mighty ; and so in the text , not flesh and blood , but powers . as if he should say , had you no other to feare but a weak sorry man , it were not worth the providing armes or ammunition ; but you have enemies that neither are flesh , nor are resisted with flesh ; so that here we see what a weak creature man is , not only weaker then angels , as they are spirit , and he flesh , but in some sense beneath the beasts , as the flesh of man is frailer then the flesh of beasts , therefore the spirit of god compares man to the grasse , which soon withers , isa . . . and his goodlinesse to the flower of the field . yea , he is called vanity , psal . . . men of low degree are vanity , and men of high degree are a lie , both alike vain ; only the rich and the great man , his vanity is covered with honour , wealth , &c. which are here called a lie , because they are not what they seem , and so worse then plain vanity , which is known to be so , and deceives not . vse . first , is man but fraile flesh ? let this humble thee , o man , in all thy excellency , flesh is but one remove from filth and corruption : thy soule is the salt that keeps thee sweet , or else thou wouldest stink above ground . is it thy beauty thou pridest in ? flesh is grasse , but beauty is the vanity of this vanity . this goodlinesse is like the flower , which lasts not so long as the grasse , appears in its moneth , and is gone , yea , like the beauty of the flower , which fades while the flower stands . how soon will times plough make furrowes in thy face , yea , one fit of an ague so change thy countenance , as shall make thy doting lovers afraid to look on thee ? is it strength ? alas , it is an arme of flesh , which withers oft in the stretching forth ; ere long thy blood which is now warm , will freeze in thy veines ; thy spring crown'd with may-buds , will tread on decembers heel ; thy marrow dry in thy bones , thy sinews shrink , thy legs bow under the weight of thy body , thy eye-strings crack , thy tongue not able to call for help ; yea , thy heart with thy fl●sh shall faile ; and now thou , who art such a giant , take a turne if thou canst in thy chamber , yea , raise but thy head from thy pillow if thou art able , or call back thy breath , which is making haste to be gone out of thy nostrils , never to return more ; and darest thou glory in that which so soon may be prostrate ? is it wisdome ? the same grave rhat covers thy body , shall bury all that , ( the wisdome of thy flesh i mean ) all thy thoughts shall perish , and goodly plots come to nothing . indeed , if a christian , thy thoughts as such shall ascend with thee , not one holy breathing of thy soule lost . is it thy blood and birth ? whoever thou art , thou art base-borne till borne againe , the same blood runs in thy veines , with the beggar in the street , asts . . all nations there we finde made of the same blood , in two things all are alike , we come in and go out of the world alike ; as one is not made of finer earth , so not resolved into purer dust . vse . secondly , is man flesh ? trust not in man ; cursed be he that makes flesh his arme . not the mighty man ; robes may hide and garnish , they cannot change flesh , psal . . put not your trust in princes ; alas , they cannot keep their crownes on their own heads , their heads on their own shoulders , and lookest thou for that which they cannot give themselves ? not in wise men , whose designes recoile oft upon themselves , that they cannot performe their enterprise . — amphora coepit institui currente rot â cur urceus exit . mans carnal wisdome intends one thing , but god turnes the wheele , and brings forth another . trust not in holy men , they have flesh , and so their judgement not infallible , yea , their way sometimes doubtful . his mistake may lead thee aside , and though he returns , thou mayest go on and perish . trust not in any man , in all men , no not in thy self , thou artflesh . he is a fool , ( saith the wise man ) that trusts his heart . not in the best thou art or doest , the garment of thy righteousnesse is spotted with the flesh ; all is counted by saint paul , confidence in the flesh , besides our rejoycing in christ , phil. . . vse thirdly , feare not man , he is but flesh . this was davids resolv , ps . . . i will not fear what flesh can do unto me ; thou need'st not thou ought'st not to fear . thou need'st not . what , not such a great man , not such a number of men , who have the keyes of all the prisons at their girdle , who can kill or save alive , no , not these , only look they be thy enemies for righteousnesse sake . take heed thou makest not the least childe thine enemy , by offering wrong to him , god will right the wicked even upon the saint . if he offends , he shall finde no shelter under gods wing for his sin . this made jerome complain that the christians sins made the armes of those barbarous nations which invaded christendome victorious : nostris peccatis fortes sunt barbari . but if mans wrath findes thee in gods way , and his fury take fire at thy holinesse , thou needest not feare , though thy life be the prey he hunts for . flesh can only wound flesh , he may kill thee , but not hurt thee , why shouldest thou feare to be stript of that which thou hast resign'd already to christ ? 't is the first lesson thou learnest , if a christian , to deny thy self , take up thy crosse , and follow thy master ; so that the enemy comes too late ; thou hast no life to lose , because thou hast given it already to christ , nor can man take away that without gods leave ; all thou hast is ensured ; and though god hath not promised thee immunity from suffering in this kinde , yet he hath undertaken to beare thy losse , yea , to pay thee a hundred fold , and thou shalt not stay for it till another world . again , thou ought'st not to feare flesh . our saviour , mat. . thrice in the compasse of sixe verses , commands us not to feare man ; if thy heart quailes at him , how wilt thou behave thy self in the list against satan , whose little finger is heavier then mans loines ? the romanes had arma praelusoria ; weapons rebated or cudgels , which they were tried at before they came to the sharp . if thou canst not beare a bruise in thy flesh from mans cudgel and blunt weapon , what wilt thou do when thou shalt have satans sword in thy side ? god counts himself reproached when his children feare a sorry man ; therefore we are bid , sanctifie the lord , and not to feare their feare . now if thou wouldest not feare man who is but flesh ; labour , first , to mortifie thy own flesh . flesh only feares flesh : when the soule degenerates into carnal desires and delights , no wonder he falls into carnal feares . have a care , christian , thou bring'st not thy self into bondage : perhaps thy heart feeds on the applause of men , this will make thee afraid to be evil spoken of , as those who shuffled with christ , john . . owning him in private when they durst not confesse him openly , for they loved the praise of men ; david saith , the mouth of the wicked is an open sepulchre ; and in this grave hath many a saints name been buried ; but if this fleshly desire were mortified , thou would'st not passe to be judg'd by man , and so of all carnal affections . some meat you observe is aguish ; if thou settest thy heart on any thing that is carnal , wife , childe , estate , &c. these will incline thee to a base feare of man , who may be gods messenger to afflict thee in these . secondly , set faith against flesh . faith fixeth the heart , and a fixed heart is not readily afraid . physicians tell us we are never so subject to receive infection as when the spirits are low , and therefore the antidotes they give are all cordials : when the spirit is low through unbelief , every threatening from man makes sad impression . let thy faith take but a deep draught of the promises , and thy courage will rise . fourthly , comfort thy self , christian , with this , that as thou art fl●sh , so thy heavenly father knows it , and considers thee for it . first , in point of affliction , psal . . . he knoweth our frame , he remembreth that we are but dust . not like some unskilful emperick , who hath but one receipt for all , strong or weak , young or old , but as a wise physician considers his patient , and then writes his bill : men and devils are but gods apothecaries , they make not our physick , but give what god prescribes . balaam loved bal●ks see well enough , but could not go an hairs breadth beyond gods commission . indeed god is not so choice with the wicked , isa . . . hath he smitten him , as he smote those that smote h●m ? in a saints cup the poison of the affliction is corrected , not so in the wickeds , and therefore what is medicine to the one is ruine to the other . secondly , in duty ; he knows you are but flesh , and therefore pities and accepts thy weak service , yea , he makes apologies for thee ; the spirit is willing , saith christ , but the flesh is weak . thirdly , in temptations he considers thou art flesh , and proportions the temptation to so weak a nature : 't is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a temptation as is common to man , a moderate temptation ( as in the margin ) fitted for so fraile a creature . whenever the christian begins to faint under the weight of it , god makes as much haste to his succour , as a tender mother would to her swooning childe ; therefore he is said to be nigh , to revive such , lest their spirits should faile . sect . iii. the second thing follows : the conjuncture of the saints enemies ; we have not to do with naked man , but with man led on by satan ; not with flesh and blood , but principalities and powers acting in them . there are two sorts of men the christian wrestles with , good men and bad . satan strikes in with both . first , the christian wrestles with good men . many a sharp conflict there hath been betwixt saint and saint , scuffling in the dark through mis-understanding of the truth , and each other : abraham and lot at strife . aaron and miriam justled with moses for the wall , till god interposed and ended the quarrel by his immediate stroak on miriam . the apostles even in the presence of their master , were at high words , contesting who should be greatest . now in these civil wars among saints , satan is the great kindle-coale , though little seen , because , like ahab , he fights in a disguise , playing first on one side , and then on the other , aggravating every petty injury , and thereupon provoking to wrath and revenge : therefore the apostle dehorting from anger , useth this argument , give no place to the devil ; as if he had said , fall not out among your selves , except you long for the devils company , who is the true souldier of fortune ( as the common phrase is . ) living by his sword , and therefore hastes thither where there is any hope of war. gregory compares the saints in their sad differences to two cocks , which satan the master of the pit sets on fighting , in hope , when kill'd to sup with them at night . solomon saith , prov. . . the mouth of the contentious man calls for stroakes . indeed we by our mutual strifes give the devil a staffe to beat us with ; he cannot well work without fire , and therefore blows up these coales of contention , which he useth as his forge , to heat our spirits into wrath , and then we are malleable , easily hammer'd as he pleaseth . contention puts the soul into disorder , and inter arma silent leges . the law of grace acts not freely , when the spirit is in a commotion ; meek moses provok't , speaks unadvisedly . me thinks this ( if nothing else will ) should sound a retreat to our unhappy differences , that this joab hath a hand in them , he sets this evil spirit betwixt brethren , and what folly is it for us to bite and devoure one another to make hell sport ? we are prone to mistake our heat for zeal , whereas commonly in strifes between saints , it is a fire-ship sent in by satan to break their unity and order ; wherein while they stand they are an armado invincible , and satan knows he hath no other way but this to shatter them : when the christians language which should be one , begins to be confounded , they are then neare a scattering ; 't is time for god to part his children , when they cannot live in peace together . secondly , the christian wrestles with wicked men . because you are not of the world , saith christ , the world hates you . the saints nature and life are antipodes to the world , fire and water , heaven and hell , may assoon be reconciled as they with it . the heretick is his enemy for truths sake , the prophane for holinesse , to both the christian is an abomination , as the israelite to the egyptian ; hence come wars ▪ the fire of persecution never goes out in the hearts of the wicked , who say in their hearts as they once with their lips , christiani ad leones . now in all the saints wars with the wicked , satan is commander in chief , 't is their fathers work they do , his lusts they fulfil . the sabeans plunder'd job , but went on satans errand . the heretick broacheth corrupt doctrine , perverts the faith of many , but in that the minister of satan , cor. . . they have their call , their wiles and wages from him . persecutors their work ascribed to hell ; is it a persecution of the tongue ? 't is hell sets it on fire ; is it of the hand ? still they are but the devils instruments , rev. . . the devil shall cast some of you into prison . vse , first , do you see any driving furiously against the truths or servants of christ ; o pity them as the most miserable wretches in the world , feare not their power , admire not their parts , they are men possessed of , and acted by the devil , they are his drudges and slaughter-slaves , as a martyr call'd them . augustine in his epistle to lycinius , one of excellent parts , but wicked , who once was his scholar , speaks thus pathetically to him : o how i could weep and mourne over thee , to see such a sparkling wit prostituted to the devils service ! if thou hadst found a golden chalice , thou wouldest have given it to the church , but god hath given thee a golden head , parts and wit , and in this propinas teipsum diabolo , thou drinkest thy self to the devil . when you see men of power or parts , using them against god that gave them , weep over them ; better they had lived and died , the one slaves , the other fools , then do the devil such service with them . vse . secondly , o ye saints , when reproached and persecuted , look further then man , spend not your wrath upon him ; alas , they are but instruments in the devils hand ; save your displeasure for satan who is thy chief enemy , these may be won to christs side , and so become thy friends at last now and then we see some running away from the devils colours , and washing the wounds with their teares , which they have made by their cruelty . 't is a notable passage in anselme , who compares the heretick and persecutour to the horse , and the devil to the rider . now , saith he , in battel , when the enemy comes riding up , the valiant souldier , non irascitur equo , sed equiti , & quantum potest agit ut equitem percutiat , equum possideat ; sic contra malos homines agendum , non contra illos , sed illum qui illos instigat , ut dum diabolus vincitur , infoelices quos ille possidet liberentur : he is angry not with the horse but horseman , he labours to kill the man that he may possesse the horse for his use : thus must we do with the wicked , we are not to bend our wrath against them , but satan that rides them , and spurs them on labouring by prayer for them as christ did on the crosse , to dismount the devil , that so these miserable soules hackneyed by him may be delivered from him . 't is more honour to take one soule alive out of the devils clutches , then to leave many slain upon the field . erasmus saith of augustine , that he begg'd the lives of those hereticks , at the hands of the emperours officers , who had been bloody persecutours of the orthodox ; cupiebat , saith he , amicus medicus superesse , quos arte suâ sanaret : like a kinde physician he desired their life , that if possible he might work a cure on them , and make them sound in the faith . chap ii. wherein is shewen , what a principality satan hath , how he came to be such a prince , and how we may know whether we be under him as our prince , or not . verse . but against principalities and powers , &c. sect . i. the apostle having shewen what the saints enemies are not , flesh and blood , fraile men , who cannot come but they are seen , who may be resisted with mans power , or escape by flight ; now he describes them positively , against principalities , against powers , &c. some think the apostle by these divers names and titles , intends to set forth the distinct orders , whereby the devils are one subordinate to another , so they make the devil , verse . to be the head or monarch , and these , verse . so many inferiour orders , as among men there are princes , dukes , earles , &c. under an emperour . that there is an order among the devils cannot be denied . the scripture speaks of a prince of devils , matth. . and of the devil and his angels , who with him fell from their first station , called his angels as it 's probably conceived , because one above the rest ( as the head of the faction ) drew with him multitudes of other into his party , who with him sinned and fell . but that there should be so many distinct orders among them , as there are several branches in this description , is not probable ; too weak a notion to be the foundation of a pulpit-discourse , therefore we shall take them as meant of the devil collectively . we wrestle not with flesh and blood , but devils , who are principalities , powers , &c. and not distributively , to make principalities one rank , powers another ; for some of these branches cannot be meant of distinct orders , but promiscuously of all as spiritual wickednesses ; it being not proper to one to be spirits or wicked , but common to all . first , then the devil or whole pack of them are here described by their government in this world , principalities . secondly , by their strength and puissance , called powers . thirdly , by their nature in its substance and degeneracy , spiritual wickednesses . fourthly , in their kingdome or proper territories , rulers of the darknesse of this world . fifthly , by the ground of the war , in heavenly places , or about heavenly things . first , of the first , principalities ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the abstract for the concrete , that is , such as have a principality ; so , titus . . we are bid to be subject to principalities and powers , that is , princes and rulers , so the vulgar reades it . we wrestle against princes , which some will have to expresse the eminency of their nature above mans , that as the state and spirit of princes is more raised then others , great men have great spirits , as zeba and zalmunna to gideon , asking who they were they slew at tabor ; as thou art , ( say they ) so were they , each one resembled the children of a king , that is , for majesty and presence beseeming a princely race ; so they think , the eminent nature of angels here to be intended , who are as far above the highest prince , as he above the basest peasant ; but because they are described by their nature in the fourth branch , i shall subscribe to their judgement , who take this for their principality of government , which the devil exerciseth in this lower world ; and the note shall be , that satan is a great prince , christ himself stiles him the prince of the world , john . princes have their thrones where they sit in state ; satan hath his , rev. . . thou dwellest where satan hath his throne ; and that such a one as no earthly prince may compare ; few kings are enthroned in the hearts of their subjects , they rule their bodies , and command their purses , but how oft in a day are they pull'd out of their thrones by the wishes of their discontented subjects : but satan hath the heart of all his subjects . princes have their homage and peculiar honour done to them ; satan is served upon the knee of his subjects , the wicked are said to worship the devil , rev. . . no prince expects such worship as he , no lesse then religious worship will serve him , chron. . . jeroboam there is said to ordain priests for devils , and therefore he is call'd not only the prince , but the god of this world , because he hath the worship of a god given him . princes such as are absolute have a legislative power , nay , their own will is their law , as at this day in turkey , where their laws are writ in no other tables , then in the proud sultans breast ; thus satan gives law to the poor sinner , who is bound and must obey , though the law be writ with his own blood , and the creature hath nothing but damnation for fulfilling the devils lust ; 't is call'd a law of sinne , rom. . . because it comes with authority ; princes have their ministers of state , whom they employ for the safety and enlargement of their territories : so satan his , cor. . . who propagates his cursed designes , therefore we reade of doctrine of devils . princes have their arcana imperii , which none knowes but a few favourites in whom they confide : thus the devil hath his mysteries of iniquity , and depths of satan we reade of , which all his subjects know not of , rev. . ▪ these are imparted to a few favourites , such as elymas , whom paul calls full of all subtilty , and childe of the devil ; such , whose consciences are so debauched , that they scruple not the most horrid sins , these are his white boyes . i have read of a people in america , that love meat best when 't is rotten and stinks . the devil is of their diet , the more corrupt and rotten the creature is in sinne , the better he pleaseth his tooth ; some are more the children of the devil then others . christ had his beloved disciple ; and satan those that lie in his very bosome , and know what is in his heart . in a word , princes have their vectigalia , their tribute and custome ; so satan his . indeed he doth not so much share with the sinner in all , but is owner of all he hath , so that the devil is the merchant , and the sinner but the broker to trade for him , who at last puts all his gaines into the devils purse : time , strength , parts , yea , conscience and all spent to keep him in his throne . sect . ii. quest . but how comes satan to this principality ? answ . not lawfully , though he can shew a faire claim . as , first , he obtained it by conquest , as he won his crown ; so he weares it by power and policy . but conquest is a crack't title . a thief is not the honester , because able to force the traveller to deliver his purse ; and a thief on the throne is no better then a private one on the road , or pyrate in a pinnace , as he boldly told alexander . neither doth that prove good with processe of time , which was evil at first : satan indeed hath kept possession long , but a thief will be so as long , as he keeps his stollen goods ; he stole the heart of adam from god at first , and doth no better to this day . christs conquest is good , because the ground of the war righteous , to recover what was his own , which satan cannot say of the meanest creature , 't is my own . secondly , satan may lay claim to his principality by election ; 't is true he came in by a wile , but now he is a prince elect , by the unanimous voice of corrupt nature ; ye are of your father the devil , saith christ , and his lusts ye will do . but this also hath a flaw in it , for man by law of creation is gods subject , and cannot give away gods right ; by sin he loseth his right in god , as a protectour ; but god loseth not his right as a soveraign . sin disabled man to keep gods law , but it doth not enfranchise or dis-oblige him that he need not keep it . thirdly , satan may claim a deed of gift from god himself , as he was bold to do to christ himself upon this ground , perswading him to worship him as the prince of the world , luke . , . he shewed unto him all the kingdomes of the world , saying , all this will i give thee , for that is delivered unto me , and to whomsoever i will i give it . where there was a truth , though he spake more then the truth , ( as he cannot speak truth , but to gain credit to some lie at the end of it . ) god indeed hath delivered in a sense this world to him , but not in his sense to do what he will with it , nor by any approbatory act given him a pattent to vouch him his vice-roy , not satan by the grace of god , but by the permission of god prince of the world . quest . but why doth god permit this apostate-creature , to exercise such a principality over the world ? answ . first , as a righteous act of vengeance on man , for revolting from the sweet government of his rightful lord and maker ; 't is the way that god punisheth rebellion ; because ye would not serve me with gladnesse in the abundance of all things , therefore ye shall serve your enemies in hunger , &c. satan is a king given in gods wrath . chams curse is mans punishment , a servant of servants . the devil is gods slave , man the devils . sin hath set the devil on the creatures back , and now he hurries him without mercy , ( as he did the swine ) till he be choak't with flames , if mercy interpose not . secondly , god permits this his principality , in order to the glorifying of his name in the recovery of his elect from the power of this great potentate . what a glorious name will god have when he hath finished this war , wherein at first he found all possessed by this enemy , and not a man of all the sons of adam to offer himself as a voluntier in this service , till made willing by the day of his power ? this , this will gain god a name above every name , not only of creatures , but of those by which himself was known to his creature . the workmanship of heaven and earth gave him the name of creatour , providence of preserver , but this of saviour , wherein he doth both the former , preserve his creature which else had been lost , and create a new creature , i mean the babe of grace , which , through god , shall be able to beat the devil out of the field , who was able to drive adam ( though created in his full stature ) out of paradise , and may not all the other works of god empty themselves as rivers into this sea , losing their names , or rather swelling into one of redemption ? had not satan taken gods elect prisoners , they would not have gone to heaven with such acclamations of triumph . there are three expressions of a great joy in scripture ; the joy of a woman after her travel , the joy of harvest , and the joy of him that divideth the spoil : the exultaton of all these is wrought upon a sad ground , many a paine and teare it costs the travelling woman , many a feare the husbandman , perils and wounds the souldier , before they come at their joy , but at last are paid for all , the remembrance of their past sorrows feeding their present joyes . had christ come and entered into affinity with our nature , and return'd peaceably to heaven with his spouse , finding no resistance ; though this would have been admirable love , and that would have afforded the joy of marriage , yet this way of carrying his saints to heaven will greaten the joy , as it addes to the nuptial song , the triumph of a conquerour , who hath rescued his bride out of the hands of satan , as he was leading her to the chambers of hell . sect . iii. vse is satan such a great prince ? try whose subject thou art . his empire is large , only a few priviledg'd , who are translated into the kingdome of gods dear son ; even in christs own territories , ( visible church i mean ) where his name is profest , and the scepter of his gospel held forth , there satan hath his subjects . as christ had his saints in nero's court ; so the devil his servants in the outward court of his visible church . thou must therefore have something more to exempt thee from his government , then living within the pale , and giving an outward conformity to the ordinances of christ , satan will yield to this , and be no loser : as a king lets his merchants trade to , yea , live in a forreign kingdome , and while they are there learn the language , and observe the customes of the place ; this breaks not their allegiance , nor all that thy loyalty to satan . when a statute was made in queen elizabeths reign , that all should come to church , the papists sent to rome to know the popes pleasure , he return'd them this answer , ( as 't is said ) bid the catholicks in england give me their heart , and let the queen take the rest . his subject thou art whom thou crownest in thy heart , and not whom thou flatterest with thy lips . but to bring the trial to an issue , know thou belongest to one of these , and but to one , christ and satan divide the whole world ; christ will bear no equal , and satan no superiour , and therefore hold in with both thou canst not . now if thou sayest christ be thy prince , answer to these interrogatories . first , how came he into the throne ? satan had once the quiet possession of thy heart : thou wast by birth as the rest of thy neighbours , satans vassal , yea , hast oft vouch't him in the course of thy life to be thy liege lord , how then comes this great change ? satan surely would not of his own accord resigne his crown and scepter to christ ; and for thy self thou wert neither willing to renounce , nor able to resist his , power : this then must only be the fruit of christs victorious armes , whom god hath exalted to be a prince and a saviour , asts . . speak therefore , hath christ come to thee , as once abraham to lot , when prisoner to kederlaomer , rescuing thee out of satans hands , as he was leading thee in chains of lust to hell ? didst thou ever hear a voice from heaven in the ministery of the word calling out to thee , as once to saul , so as to lay thee at gods foot , and make thee face about for heaven , to strike thee blinde in thine own apprehension , who before hadst a good opinion of thy state , to tame and meeken thee ; so as how thou art willing to be led by the hand of a childe after christ ? did ever christ come to thee , as the angel to peter in prison , rowsing thee up , and not only causing the chaines of darknesse and stupidity to fall off thy minde and conscience , but make thee obedient also , that the iron gate of thy will hath opened to christ before he left thee ? then thou hast something to say for thy freedome : but if in all this i be a barbarian , and the language i speak be strange , thou knowest no such work to have passed upon thy spirit , then thou art yet in thy old prison ; can there be a change of government in a nation by a conquerour that invades it , and the subjects not heare of this ? one king unthroned , and another crowned in thy soule , and thou hear no scuffle all this while ? the regenerating spirit is compared to the winde , john . . his first attempts on the soule may be so secret , that the creature knows not whence they come , or whither they tend ; but before he hath done , the sound will be heard throughout the soule , so as it cannot but see a great change in it self , and say , i that was blinde , now i see ; i that was as hard as ice , now relenting for sin ; now my heart gives , i can melt and mourne for it . i that was well enough without a christ , yea , did wonder what others saw in him , to make such a do for him , now have changed my note with the daughters of jerusalem ; and for what , is your beloved ( as i scornfully have ask't ) i have learn't to ask where he is , that i might seek him with you . o soul ! canst thou say 't is thus with thee , thou mayest know who has been here ; no lesse then christ , who by his victorious spirit hath translated thee from satans power into his own sweet kingdom . secondly , whose law doest thou freely subject thy self unto ? the lawes of these princes are as contrary as their natures ; the one a law of sin , rom. . . the other a law of holinesse , rom. . . and therefore if sin hath not so far bereav'd thee of thy wits , as not to know sin from holinesse , thou mayest , ( except resolve to cheat thy own soul ) soon be resolved ; confesse therefore and give glory to god , to which of these laws doth thy soule set its seal ? when satan sendes out his proclamation , and bids sinner goe , set thy foot upon such a command of god , observe what is thy behaviour , doest thou yield thy self , as paul phraseth it , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a metaphor from princes servants or others , who are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to present themselves before their lord , as ready and at hand to do their pleasure , by which the apostle elegantly describes the forwardnesse of the sinners heart to come to satans foot , when knock or call ; now doth thy soule go out thus to meet thy lust , ( as aaron his brother ) glad to see its face in an occasion ? thou art not brought over to sin with much ado , but thou likest the command : transgresse at gilgal , ( saith god ) this liketh you well , hos . . . as a courtier , who doth not only obey , but thank his prince that he 'll employ him . need'st thou be long in resolving whose thou art ? did ever any question , whether those were jeroboams subjects , who willingly followed his command ? hos . . . alas , for thee , thou art under the power of satan , tied by a chaine stronger then brasse or iron ; thou lovest thy lust . a saint may be for a time under a force , sold under sin , as the apostle bemoans , and therefore glad when deliverance comes , but thou sellest thy self to work iniquity . if christ should come to take thee from thy lusts , thou wouldest whine after them , as micah after his gods . thirdly , to whom goest thou for protection ? as it belongs to the prince to protect his subjects , so princes expect their subjects should trust them with their safety ; the very bramble bids , iudg. . . if in truth ye anoint me king , then put your trust under my shadow . now who hath thy confidence ? darest thou trust god with thy soule , and the affaires of it in well-doing ? good subjects follow their calling , commit state-matters to the wisdom of their prince and his councel ; when wrong'd , they appeal to their prince in his laws for right ; and when they do offend their prince , they submit to the penalty of the law ; and beare his displeasure patiently , till humbling themselves they recover his favour , and do not in a discontent fall to open rebellion . thus a gracious soule follows his christian calling , committing himself to god as a faithful creatour , to be ordered by his wise providence . if he meets with violence from any , he scornes to beg aid of the devil to help him , or be his own judge to right himself ; no , he acquiesceth in the counsel and comfort the word of god gives him . if himself offends , and so comes under the lash of gods correcting hand , he doth not then take up rebellious armes against god , and refuse to receive correction , but saith , why should a living man complain ? a man for the punishment of his sin ; whereas a naughty heart dares not venture his estate , life , credit , or any thing he hath with god in well-doing , he thinks he shall be undone presently , if he sits still under the shadow of gods promise for protection ; and therefore he runs from god as from under an old house that would fall on his head , and layes the weight of his confidence in wicked policy , making lies his refuge , like israel , he trusts in perversenesse , when god , tells him , in returning and rest he shall be saved , in quietnesse and confidence shall be his strength : he hath not faith to take gods word for his security in wayes of obedience . and when god comes to afflict him for any disloyal carriage , in stead of accepting the punishment for his sin , and so to own him for his soveraign lord , that may righteously punish the faults of his disobedient subjects , his heart is fill'd with rage against god , and in stead of waiting quietly and humbly , ( like a good subject ) till god upon his repentance receives him into his favour , his wretched heart ( presenting god as an enemy to him ) will not suffer any such gracious and amiable thought of god to dwell in his bosome , but bids him look for no good at his hand . this evil is of the lord , why should i wait on the lord any longer ? whereas a gracious heart is most encouraged to wait from this very consideration that drives the other away ; because 't is the lord afflicts , micah . . fourthly , whom doest thou sympathize with ? he is thy prince , whose victories and losses thou layest to heart , whether in thy own bosome , or abroad in the world . what saith thy soul , when god hedgeth up thy way , and keeps thee from that sin which satan hath been soliciting for ? if on christs side thou wilt rejoyce when thou art delivered out of a temptation , though it be by falling into an affliction ; as david said of abigail , so wilt thou here : blessed be the ordinance , blessed be the providence which kept me from sinning against my god ; but if otherwise thou wilt harbour a secret grudge against the word which stood in thy way , and be discontented , thy designe took not . a naughty heart ( like amnon ) pines while his lust hath vent , again , what musick do the atchievements of christ in the world make in thy eare ? when thou hearest the gospel thrives , the blinde see , the lame walk , the poor gospellized , doth thy spirit rejoyce in that houre ? if a saint , thou wilt , as god is thy father , rejoyce thou hast more brethren borne ; as he is thy prince , that the multitude of his subjects increase ; so when thou seest the plots of christs enemies discovered , powers defeated , canst thou go forth with the saints to meet king jesus , and ring him out of the field with praises ? or do thy bells ring backward , and such newes make thee haste like haman , mourning to thine house , there to empty thy spirit swolne with rancour against his saints and truth ? or if thy policy can master thy passion , so far as to make faire weather in thy countenance , and suffer thee to joyne with the people of god in their acclamations of joy , yet then art thou a close mourner within , and likest the work no better then haman his office in holding mordecai's stirrup , who had rather have held the ladder ; this speaks thee a certain enemy to christ , how handsomely soever thou mayest carry it before men . vse secondly , blesse god , o ye saints , who upon the former trial can say , you are translated into the kingdome of christ , and so delivered from the tyranny of this usurper : there are few but have some one gaudy day in a year which they solemnize ; some keep their birth-day , others their marriage ; some their manumission from a cruel service , others their deliverance from some imminent danger ; here is a mercy where all these meet . you may call it , as adam did his wife , chavah , the mother of all the living ; every mercy riseth up and calls this blessed ; this is thy birth-day , thou wert before , but beganst to live , when christ began to live in thee , the father of the prodigal dated his sons life from his returne ; this my son was dead , and is alive . it is it is thy marriage-day ; i have married you to one husband , even christ jesus , said paul to the corinthians . perhaps thou hast enjoyed this thy husbands sweet company many a day , and had a numerous off-spring of joyes and comforts by thy fellowship with him , the thought of which cannot but endeare him to thee , and make the day of thy espousals delightful to thy memory ; 't is thy manumission , then were the indentures cancell'd , wherein thou wert bound to sin and satan ; when the sonne made thee free , thou becamest free indeed : thou canst not say thou wast borne free , for thy father was a slave , nor that thou boughtest thy freedome with a summe ; by grace ye are saved . heaven is setled on thee in the promise , and thou not at charge so much as for the writings drawing . all is done at christ his cost , with whom god indented , and to whom he gave the promise of eternal life before the world began , as a free estate to settle upon every believing soul in the day they should come to christ , and receive him for their prince and saviour ; so that from the houre thou didst come under christs shadow , all the sweet fruit that grows on this tree of life is thine ; with christ all that both worlds have falls to thee : all is yours , because you are christs . o christian , look upon thy self now , and blesse thy god to see what a change there is made in thy state , since that black and dismal time , when thou wert slave to the prince of darknesse ; how couldest thou like thy old scullions work again ? or think of returning to thy house of bondage ? now thou knowest the priviledges of christs kingdomes . great princes , who from basenesse and beggery have ascended to kingdomes and empires , ( to adde to the joy of their present honour ) have delighted to speak often of their base birth ; to go and see the mean cottages where they were first entertained , and had their birth and breeding , and the like . and 't is not unuseful for the christian to look in at the grate , to see the smokie hole where once he lay , to view the chaines wherewith he was laden , and so to compare christs court , & the divels prison ; the felicity of the one , and the horror of the other together . but when we do our best to affect our hearts with this mercy by all the inhancing aggravations we can find out . alas , how little a portion of it shalwe know here ? this is a nimium excellens , which cannot be fully seen , unlesse it be by a glorified eye ; how can it be fully known by us , where it cannot be fully enjoyed ? thou art translated into the kingdome of christ , but thou art a great way from his court. that is kept in heaven , and that the christian knows , but as we far countreys which we never saw , only by map , or some rarities that are sent us as a taste of what grows there in abundance . vse thirdly , this ( christian ) calls for thy loyalty and faithful service to christ , who hath saved thee from satans bondage . say , o ye saints , to christ , as they to gideon , come thou and rule over us , for thou hast delivered us from the hand , not of midian , but of satan . who so able to defend thee from his wrath , as he who broke his power ? who like to rule thee so tenderly , as he that could not brook anothers tyranny over thee ? in a word , who hath right to thee besides him , who ventur'd his life to redeem thee ? that being delivered from all thine enemies , thou mayest serve him without feare in holinesse all the dayes of thy life . and wee it not pity that christ should take all this pains to lift up thy head from satans house of bondage , and give thee a place among those in his own house , who are admitted to minister unto him , ( which is the highest honour the nature of men or angels is capable of , ) and that thou shouldest after all this be found to have a hand in any treasonable practice against thy dear saviour ? surely christ may think he hath deserved better at your hands , if at none besides . where shall a prince safely dwell , if not in the midst of his own courtiers ; and those such who were all taken from chains and prisons to be thus preferr'd , the more to oblige them in his service ? let devils and devillish men do their own work , but let not thy hand ( o christian ) be upon thy dear saviour . but this is too litle to bid thee not play the traitour . if thou hast any loyal blood running in thy veines , thy own heart will smite thee when thou rendest the least skirt of his holy law ; thou canst as well carry burning coales in thy bosome , as hide any treason there against thy dear soveraign . no , 't is some noble enterprise i would have thee think upon , how thou mayest advance the name of christ higher in thy heart , and world too as much as in thee lies . o how kindely did god take it , that david ( when peaceably set in his throne ) was casting about , not how he might entertain himself with those pleasures , which usually corrupt and debauch the courts of princes in times of peace , but how he might shew his zeal for god , in building a house for his worship , that had rear'd a throne for him , sam. . and is there nothing ( christian ) thou canst think on , wherein thou mayest eminently be instrumental for god in thy generation ? he is not a good subject that is all for what he can get of his prince , but never thinks what service he may do for him . nor he the true christian , whose thoughts dwell more on his own happinesse then the honour of his god. if subjects might chuse what life stands best for their own enjoyment , all would desire to live at court with their prince : but because the princes honour is more to be valued then this : therefore noble spirits ( to do their prince service ) can deny themselves the delicacies of a court , to jeopard their lives in the field , and thank their prince too for the honour of their employment . blessed paul upon these termes was willing to have his day of coronation in glory prorogued , & he to stay as companion with his brethren in tribulation here , for the furtherance of the gospel . this indeed makes it opera pretium vivere , worth the while to live , that we have by it a faire opportunity , ( if hearts to husband it ) in which we may give a proof of our real gratitude to our god , for his redeeming love in rescuing us out of the power of the prince of darknesse , and translating us into the kingdome of his dear son. and therefore ( christian ) lose no time , but what thou meanest to do for god , do it quickly : art thou a magistrate ? now it will be soon seen on whose side thou art ; if indeed thou hast renounced allegiance to satan , and taken christ for thy prince , declare thy self an enemy to all that bear the name of satan , and march under his colours . study well thy commission , and when thou understandest the duty of thy place , fall to work zealously for god. thou hast thy princes sword put into thy hand , be sure thou use it , and take heed how thou usest it ; that when call'd to deliver it up , and thy account also , it may not be found rusty in the sheath through sloth and cowardise , besmeared with the blood of violence , nor bent and gap't with partiality and injustice . art thou a minister of the gospel ? thy employment is high , an ambassadour , and that not from some petty prince , but the great god to his rebellious subjects . a calling so honourable , that the son of god disdained not to come in extraordinary from heaven to perform it , call'd therefore the messenger of the covenant ; yea , he had to this day stay'd on earth in person about it , had he not been call'd to reside as our ambassadour and advocate in heaven with the father : and therefore in his bodily absence he hath intrusted thee and a few more to carry on the treaty with sinners , which when on earth himself began . and what can you do more acceptable to him , then to be faithful in it , as a businesse on which he hath set his heart so much ? as ever you would see his sweet face with joy , ( you that are his ambassadours ) attend to your work , and labour to bring this treaty of peace to a blessed issue between god and those you are sent to . and then if sinners will not come off , and seal the articles of the gospel , you shall ( as abraham said to his servant ) be cleare of your oath . though israel he not gathered , yet you shall be glorious in the eyes of the lord. and let not the private christian say he is a dry tree , and can do nothing for christ his prince , because he may not bear the magistrates fruit or ministers . though thou hast not a commission to punish the sins of others with the sword of justice , yet thou mayest shew thy zeal , in mortifying thy own with the sword of the spirit , and mourne for theirs also : though thou mayest not condemn them on the bench , yet thou mayest , yea , oughtest by the power of a holy life to convince and judge them . such a judge lot was to the sodomites . though thou art not sent to preach and baptize , yet thou mayest be wonderful helpful to them who are . the christians prayers whet magistrates and ministers sword also . o pray , christian , and pray again , that christs territories may be enlarged ; never go to heare the word , but pray , thy kingdom come . loving princes take great content in the acclamations and good wishes of their subjects as they passe by . a vivat rex , long live the king , coming from a loyal breath , though poor , is more worth then a subsidy from those who deny their hearts while they part with their money . thou servest a prince ( christian ) who knowes what all his subjects think of him , and he counts it his honour , not to have a multitude feinedly submit to him , but to have a people that love him and cordially like his government , who if they were to chuse their king , and make their own lawes they should live under every day would desire no other then himself , nor any other lawes then what they have already from his mouth . it was no doubt great content to david , that he had the hearts of his people so , as whatever the king did , pleased them all . and surely god took it as well , that what he did pleased david ; for indeed david was as content under the rule and disposure of god as the people were under his ; witnesse the calmnesse of his spirit in the greatest affliction that ever befell him , sam. . . behold , here am i , let him do to me as seemeth good unto him . loyal soule ! he had rather live in exile with the good will of god , then have his throne , if god will not say 't is good for him . chap. iv. of the great power satan hath not only over the elementary and sensitive part of the world , but intellectual also , the soules of men . sect . i. this is the second branch of the description , wherein satan is set forth by his might and power . this gives weight to the former , were he a prince , and not able to raise a force that might dread the saints , the swelling name of prince were contemptible ; but he hath power answerable to his dignity , which in five particulars will appear . first , in his names ; secondly , his nature ; thirdly , his number ; fourthly , his order and unity ; lastly , the mighty works that are attributed to him . first , for the first , he hath names of great power called the strong man , luke . . . so strong that he keeps his house in peace in defiance of all the sons of adam , none on earth being able to cope with this giant : christ must come from heaven to destroy him and his works , or the field is lost . he is call'd the roaring lion , which beast commands the whole forrest ; if he roares all tremble , yea , in such a manner , as pliny relates , that he goes amongst them , and they stand exanimated while he chooseth his prey without resistance ; such a lion is satan , who leads sinners captive at his will , tim. . . he takes them alive , as the word is , as the fowler the bird , which with a little scrap is enticed into the net ; or as the conquerour his cowardly enemy , who has no heart to fight , but yields without contest . such cowards the devil finds sinners , he no sooner appears in a motion , but they yield ; they are but a very few noble spirits and those are the children of the most high god , who dare valiantly oppose him , and in striving against sin resist to blood . he is call'd the great red dragon , who with his taile , wicked men his instruments , sweeps down the third part of the stars of heaven . the prince of the power of the aire , because as a prince can muster his subjects , and draw them into the field for his service , so the devil can raise the posse coeli aërii . in a word , he is call'd the god of this world , cor. . . because sinners give him a god-like worship , feare him as the saints do god himselfe . secondly , the devils nature shewes his power : 't is angelical . blesse the lord , ye his angels , that excel in strength , psal . . . strength is put for angels , psal . . . they did eat angels food , heb. the food of the mighty . in two things the power of angelical nature will appear ; in its superiority , and in its spirituality . first , its superiority , angels are the top of the creation ; man himself made a little lower then the angels . now in the works of creation , the superiour hath a power over the inferiour ; the beasts over the grasse and herb , man over the beasts , and angels over man. secondly , the spirituality of their nature . the weaknesse of man is from his flesh : his soule made for great enterprizes , but weighed down with a lump of flesh , is forced to rowe with a strength suitable to its weak partner ; but now the devils being angels have no such incumbrance , no sumes from a fleshly part to cloud their understanding , which is clear and piercing ; no clog at their heele to retard their motion , which for swiftnesse is set out by the winde and flame of fire . yea , being spiritual they cannot be resisted with carnal force , fire and sword hurt not them . the angel which appear'd to manoah , went up in the fire that consumed the sacrifice , though such hath been the dotage , and is at this day of superstitious ones , that they think to charme the devil with their carnal exorcismes ; hence the romish reliques , crosse , holy water , yea , and among the jewes themselves in corrupter times , who thought by their phylacteries and circumcision , to scare away the devil , which made some of them expound that , cant. . . of circumcision , every man hath his sword on his thigh , because of feare in the night . by sword on the thigh , they expound circumcision , which they will vainly have given as a charme 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 chaines , ( as is said of him in the gospel ) and the chaines have been plucked asunder by him , neither could any man thus tame him . he esteems , as job saith of the leviathan , iron as straw , and brasse as rotten wood . it must be a stronger then the strong man must binde him , and none stronger but god the father of spirits . the devil lost indeed by his fall much of his power , in relation to that holy and happy estate in which he was created , but not his natural abilities , he is an angel still , and hath an angels power . thirdly , the number of devils addes to their power . what lighter then the sand ? yet number makes it weighty ? what creature lesse then lice ? yet what plague greater to the egyptians ? how formidable then must devils be , who are both for nature so mighty , and for number such a multitude ? there are devils enough to beleaguer the whole earth ; not a place under heaven where satan hath not his troops ; not a person without some of these cursed spirits haunting and watching him where-ever he goes ; yea , for some special service he can send a legion to keep garrison in one single person , as , mark . and if so many can be spared to attend one , to what a number would the muster-rolle of satans whole army amount if known ? and now tell me , if we are not like to finde our march difficult to heaven , ( if ever we mean to go thither ) that are to passe through the very quarters of this multitude , who are scattered over the face of all the earth . when armies are disbanded and the roads full of debautch't souldiers , wandering up and down , it 's dangerous travelling : we heare 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 stragled here below , endeavouring to do mischief to the children of men , especially travelling in heavens road . fourthly , their unity and order makes their number formidable . we cannot say there is love among them , that heavenly fire cannot live in a devils bosome , yet there is unity and order as to this , they are all agreed in their designe against god and man : so their unity and consent is knit together by the ligaments , not of love , but of hatred and policy ; hatred against god and his children which they are filled with ; and policy , which tells them , that if they agree not in their designe , their kingdome cannot stand . and how true they are to this wicked brotherhood , our saviour gives a faire testimony , when he saith , satan fights not against satan . did you ever heare of any mutiny in the devils army ? or that any of those apostate angels did freely yield up one soule to christ ? they are many , and yet but one spirit of wickednesse in them all . my name , said the devils , ( not our name , ) is legion . the devil is call'd the leviathan , isa . . . the lord with his strong sword shall punish leviathan , from their cleaving together of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compact or joyned together , used for the whale , jeb . whose strength lies in his scales , which are so knit , that he is , as it were , covered with armour . thus these cursed spirits do accord in their machinations , and labour to bring their instruments into the same league with them , not contented with their bare obedience , but where they can obtain it do require an expresse oath of their servants to be true to them , as in witches . fifthly , the mighty works that are attributed to these evil spirits in scripture declare their power , and these either respect the elementary , sensible , or intellectual part of the world . the elementary , what dreadful effects this prince of the power of the aire is able to produce on that , see in the word ; he cannot indeed make the least breath of aire , drop of water , or spark of fire , but he can , if let loose , ( as reverend master caryl saith on job . ) go to gods store-house , and make use of these in such a sort , as no man can stand before him ; he can hurle the sea into such a commotion , that the depths shall boile like a pot , and disturb the aire into stormes and tempests , as if heaven and earth would meet . jobs children were buried in the ruines of their house by a puffe of his mouth , yea , he can go to gods magazine , ( as the former author saith ) and let off the great ordnance of heaven , causing such dreadful thunder and lightning , as shall not only affright , but do real execution , and that in a more dreadful way then in the ordinary course of nature . if mans 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 boiles were not the breakings out of a distempered nature , but the print of satans sangs on his flesh , doing that suddenly , which in nature would have required more time to gather and ripen : and the demoniacks in the gospel grievously vexed and tormented by him . but this the devil counts small game , his great spite is at the soules of men , which i call the intellectual world , his cruelty to the body is for the soules sake . as christs pity to the bodies of men , ( when on earth ) healing their diseases , was in a subserviency to the good of their soules , bribing them with those mercies suitable to their carnal desires , that they might more willingly receiv mercies for their souls , from that hand which was so kind to their bodies , as we give children somthing that pleaseth them , to perswade them to do something that pleaseth them not , go to school , learn their book : so the devil who is cruel , as christ is meek , and wisheth good neither to body nor soule , yet shewes his cruelty to the body , but on a design against the soule , knowing well that the soule is soon discomposed by the perturbation of the other , the soule cannot but lightly heare , ( and so have its peace and rest broken by the groanes and complaints of the body ) under whose very roof it dwells ; and then it is not strange , if as for want of sleep the tongue talk idly , so the soule should break out into some sinful carriage , which is the bottom of the devils plot on a saint . and as for other poor silly soules , he gaines little lesse then a god like fear and dread of them by that power he puts forth ( through divine permission ) in smiting their goods , beasts and bodies , as among the indians at this day . yea , there are many among our selves plainly shew what a throne satan hath in their hearts upon this account , such who , as if there were not a god in israel , go for help and cure to his doctours , wizzards i mean. and truly had satan no other way to work his will on the soules of men , but by this vantage he takes from the body , yet considering the degeneracy of mans state , how low his soule is sunk beneath its primitive extraction , how the body which was a lightsome house is now become a prisoner to it , that which was its servant is now become its master ; it is no wonder he is able to do so much . but besides this , he hath as a spirit a neerer way of accesse to the soule , and as a superiour spirit , yet more over man a lower creature . and above all , having got within the soule by mans fall , he hath now far more power then before ; so that where he meets not resistance from god he carrries all before him : as in the wicked , whom he hath so at his devotion , that he is ( in a sense ) said to do that in them , which god doth in the saints . god works effectually in them , gal. . . thes . . . satan worketh effectually in the children of disobedience , eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word with the former places , he is in a manner as efficacious with them , as the holy spirit with the other . his delusions strong , thes . . . they return not re infectâ . the spirit enlightens , he blindes the mindes of those that believe not , cor. . . the spirit fills the saints , ephes . . . why hath satan filled thy heart , saith peter to ananias , acts. . . the spirit fills with knowledge , and the fruits of righteousnesse ; satan fills with envy and all unrighteousnesse . the holy spirit fills with comfort ; satan the wicked with terrours : as in saul vexed by an evil spirit ; and iudas , into whom 't is said he entered , and when he had satisfied his lust upon him , ( as amnon on tamar ) shuts the door of mercy upon him , and makes him that was even now traitour to his master , hangman to himselfe . and though saints be not the proper subjects of his power , yet they are the chief objects of his wrath , his foot stands on the wickeds back , but he wrestles with these , and when god steps aside , he is far above their match : he hath sent the strongest among them home , trembling and crying to their god , with the blood running about their consciences . he is mighty , both as a tempter to and for sin , knowing the state of the christians affairs so wel , & able to throw his fire-bals so far into the inward senses , ( whether they be of lust or horrour ) and to blow up these with such unwearied solicitations , that if they at first meet not with some suitable dispositions in the christian , at which ( as from loose cornes of powder ) they may take fire , ( which is most ordinary ) yet in time he may bring over the creature by the length of the siege , and continued volleys of such motions , to listen to a parley with them , if not a yielding to them . thus many times he even wearies out the soule with importunity . sect . ii. vse first , let this ( o man make the plumes of thy pride fall , whoever thou art that gloriest in thy power ; hadst thou more then thou or any of the sons of adam ever had , yet what were all that to the power of these angels ? is it the strength of thy body thou gloriest in ? alas , what is the strength of frail flesh , to the force of their spiritual nature ? thou art no more to these then a childe to a giant , a worme to a man : who could tear up the mountaines , and hurle the world into a confusion , if god would but suffer them . is it the strength of thy parts above others ? doest thou not see what fooles he makes of the wisest among men ? winding them about as a sophister would do an idiot , making them believe light is dark , bitter is sweet , and sweet bitter ; were not the strength of his parts admirable , could he make a rational creature as man is , so absurdly throw away his scarlet , and embrace dung : i mean , part with god and the glorious happinesse he hath in him , in hope to mend himself , by embracing sin ? yet this he did when man had his best wits about him in innocency . is it the power of place and dignity got by warlike atchievement ? grant thou wert able to subdue nations , and give lawes to the whole world , yet even then without grace from above thou wouldest be his slave . and he himselfe for all this his power is a cursed spirit , the most miserable of all gods creatures , and the more because he hath so much power to do mischief ; had the devil lost all his angelical abilities , when he fell , he had gained by his losse . therefore tremble ( o man ) at any power thou hast , except thou usest it for god. art strong in body ? who hath thy strength ? god , or thy lusts ? some are strong to drink , strong to sin , thy bands shall therefore be stronger , isa . . . hast thou power by thy place to do god and his church service , but no heart to lay it out for them , but rather against them ? thou and the devil shall be tried at the same bar , it seems thou meanest to go to hell for something , thou wilt carry thy full lading thither . no greater plague can befall a man then power without grace . such great ones in the world , while here , make a brave shew , like chief commanders and field-officers at the head of their regiments , the common souldiers are poor creatures to them ; but when the army is beaten , and all taken prisoners , then they fling off their scarfe and feather , and would be glad to passe for the meanest in the army . happy would devils be , princes and great ones in the world be , if then they could appear in the habit of some poor sneaks to receiv their sentence as such , but then their titles , and dignity , and riches shall be read , not for their honour , but further shame and damnation . vs ; e secondly , it shewes the folly of those that think it is such an easie matter to get heaven . if the devil be so mighty , and heavens way so full of them , then sure it will cost hot water before we display our banners upon the walls of that new ierusalem . yet it is plain many think otherwise by the provision they make for their march . if you should see a man walking forth without a cloak , or with a very thin one , you will say , surely he fears no foule weather , or one riding a long journey alone and without armes , you will conclude he expects no thieves on the road . all ( if you ask them ) will tell you they are on their way to heaven , but how few care for the company of the saints , as if they needed not their fellowship in their journey ? most go naked , without so much as any thing like armour , have not enough to gaine the name of professours at large ; others , it may be , will shew you some vaine slighty hopes on the mercy of god , without any scripture-bottom for the same , and with these content themselves , which will like a rusty unsound pistol flie in their own face , when they come to use it , and is it any wrong to say these make nothing of getting heaven ? surely these men , ( many of whom thrive so well in the world ) never got their estates with so little care as they think to get heaven . ask them why they follow their trade so close , they will tell you estates are not got by sleeping , families are not provided for with the hands in the pocket , they meet with many rooks and cheaters in their dealing , who should they not look to themselves would soon undo them : and are there none that thou needest feare will put a cheat on thy soule , and bereave thee of thy crown of glory if they can ? thou art blinder then the prophets servant , if thou seest not more devils encompassing thee then he saw men about samaria . thy worldly trade they will not hinder , nay , may be help thee to sinful tricks in that to hinder thee in this : but if once thou resolvest to seek out for christ and his grace , they will oppose thee to thy face ; they are under an oath , as pauls enemies were , to take away the life of thy soul if they can ; desperate creatures themselves , who know their doom is irrecoverable , and sell their own lives they will as dear as they can . now what folly is it to betray thy soule into their hands , when christ stands by to be thy convoy ? out of him thou art a lost creature , thou canst not defend thy self alone against satan , nor with satan against god. close with christ , and thou art delivered from one of thy enemies , and him the most formidable , god i mean : yea , he is become thy friend , who will stick close to thee in thy conflict with the other . vs ; e thirdly , to the saints ; be not ye dismayed at this report which the scripture makes of satans power . let them feare him who feare not god. what are these mountains of power and pride before thee , o christian , who servest a god that can make a worme thresh a mountain ? the greatest hurt he can do thee , is by nourishing this false fear of him in thy bosome : it is observed ( bernard saith ) of some beasts in the forrest , plerunque superant leonem ferientem , quae non sustinent rugientem : though they are too hard for the lion in fight , yet tremble when he roares , thus the christian ▪ when he comes to the pinch indeed , is able through christ to trample satan under his feet , yet before the conflict stands trembling at the thought of him . labour therefore to get a right understanding of satans power , and then this lion will not appear so fierce , as you paint him in your melancholy fancy . three considerations will relieve you , when at any time you are beset with the feares of his power . first , it is a derived power ; he hath it not in himself , but by pattent from another , and that no other but god : all powers are of him , whether on earth or in hell . this truth subscribed in faith would first sccure thee ( christian ) that satans power shall never hurt thee . would thy father give him a sword to mischief thee his childe ? i have created the smith ( saith god ) that bloweth the coales , i have created the waster to destroy , and therefore assures them , that no weapon formed against them shall prosper , isa . . , &c. if god provides his enemies armes , they shall ( i warrant you ) be such as will do them little service . when pilate thought to scare christ , with what he could do towards the saving or taking away of his life , he replies , that he could do nothing except it were given from above , iohn . . as if he had said , do your worst , i know who seal'd your commission , secondly , this considered , would meeken and quiet the soule , when troubled by satan within , or his instruments without ; 't is satan buffets , man persecutes me , but god who gives them both power . the lord ( saith david ) bids him curse . the lord ( saith iob ) hath given , and the lord hath taken . this kept the kings peace in both their bosomes . o christian , look not on the jayler that whips thee , may be he is cruel , but reade the warrant , who wrote that , and at the bottome thou shalt finde thy fathers hand . secondly , satans power is limited , and that two ways ; he cannot do what he will , and he shall not do what he can . first , he cannot do what he will. his desires are boundlesse , they walk not only to and fro here below , but in heaven it self , where he is pulling down his once fellow-angels , knocking down the carved-work of that glorious temple , as with axes and hammers , yea , unthroning god , and setting himself in his place , this foole saith in his heart , there is no god ; but he cannot do this , nor many other things which his canker'd malice stirres him up to wish ; he is but a creature , and so hath the length of his tedder to which he is staked and cannot exceed ; and if god be safe then thou also , for thy life is hid with christ in god ; if i live ( saith christ ) you shall live also . you are engraven on the table of his heart , if he plucks one away , he must the other also . again , as he cannot hurt the being of god , so he cannot pry into the boseme of god. he knowes not mans , much lesse the thoughts of god. the astrologers nor their master could bring back nebuchadnezzars dream . as men have their closets for their own privacy , where none can enter in but with their key : so god keeps the heart as his withdrawing room , shut to all besides himself , and therefore when he takes upon him to foretel events : if god teach him not his lesson , nor second causes help him , he is beside his book ; so to save his credit , delivers them dubiously , that his text may beare a glosse suitable to the effect whatever it is . and when he is bold to tell the state of a person , there is no weight to be laid on his judgment . job was an hypocrite in his mouth , but god proved him a liar . again , thirdly , he cannot-hinder those purposes and counsels of god he knows . he knew christ was to come in the flesh and did his worst , but could not hinder his landing , though there were many devices in his heart , yet the counsel of the lord concerning him did stand , yea , was delivered by the midwifery of satan suggesting , and his instruments executing his lust as they thought , but fulfilling gods counsel against themselves . fourthly , he cannot ravish thy will , diabolus non est jussor vitiorum , sed incentor . he cannot command thee to sin against thy will ; he can motum agere , make the soule go faster , that is , on its way , as the winde carries the tide with more swiftnesse , but he cannot turn the stream of the heart contrary to its own course and tendency . secondly , satans power is so limited , that he shall not do what he can . god lets out so much of his wrath as shall praise him , and be as a stream to set his purpose of love to his saints on work , and then lets down the flood-gate by restraining the residue thereof ; god ever takes him off before he can finish his work on a saint . he can ( if god suffers him ) rob the christian of much of his joy , and disturb his peace by his cunning insinuations , but he is under command ; he stands like a dog by the table while the saints si● at this sweet fe●st of comfort ▪ but dares not stir to roam off their cheer , his masters eye is on him . the want of this consideration loseth god his praise , and us our comfort , god having lock't up our comfort in the performance of our duty . did the christian consider what satans power is , and who damms it up ; this would alwayes be a song of praise in his mouth . hath satan power to rob and burn , kill and slay , torment the body , distresse the minde ? whom may i thank that i am in any of these out of his hands ? doth satan love one better then job ? or am i out of fight , or beside his walk ? is his courage cool'd , or his wrath appeas'd , that i scape so well ? no , none of these , his wrath is not against one , but all the saints ; his eye is on thee , and his arme can reach thee ; his spirit is not cow'd , nor his stomack stay'd with those millions he hath devoured , but keen as ever ; yea , sharper , because now he sees god ready to take away , and the end of the world drawing on so fast . 't is thy god alone whom thou art beholden to for all this , his eye keepeth thee ; when satan finds the good man asleep , then he finds our good god awake ; therefore thou art not consumed , because he changeth not . did his eye slumber or wander one moment , there would need no other flood to drown thee , yea , the whole world , then what would come out of this dragons mouth . thirdly , satans power is ministerial , appointed by god for the service and benefit of the saints : 't is true ( as it s said of the proud assyrian , ) be weaneth not so , neither doth his heart think so ; but it is in his heart to destroy those he tempts : but no matter what he thinks : as luther comforted himself , when told what had passed at the diet at noremburg against the protestants , that it was decreed one way there , but otherwise in heaven ; so for the saints comfort , the thoughts which god thinks to them are peace , while satans are ruine to their graces , and destruction to their soules ; and his counsel shall stand in spite of the devil . the very mittimus which god makes , when he commits any of his saints to the devils prison , runs thus , deliver such a one to satan for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus , cor. . . so that tempted saints may say , we had perished if we had not perished to our own thinking . this leviathan , while he thinks to swallow them up , is but sent of god , ( as the whale to jonah ) to waft them safe to land . some of them of understanding shall fall to try them , and to purge them , and to make them white , dan. . . this god intends when he lets his children fall into temptation , as we do with our linnen , the spots they get at our feasts are taken out by washing , rubbing and laying them out to bleech . the saints spots are most got in peace , plenty and prosperity , and they never recover their whitenesse to such a degree as when they come from under satans scouring . we do too little , not to feare satan , we should comfort our selves with the usefulnesse and subserviency of his temptations to our good . all things are yours , who are christs . he that hath given life to be yours , hath given death also . he that hath given heaven for your inheritance , paul and cephas , his ministers and ordinances to help you thither ; hath given the world with all the afflictions of it , yea , the prince of it too , with all his wrath and power in order to the same end . this indeed is love and wisdom in a riddle , but you who have the spirit of christ can unfold it . chap v. of the time when , the place where , and the subjects whom satan rules . against the rulers of the darknesse of this world . these words contain the third branch in the description of our great enemy the devil ; and they hold forth the proper seat of his empire , with a threefold boundary ; he is not lord over all , that is , the incommunicable title of god , but a ruler of the darknesse of this world , where the time , place , and subjects of his empire are stinted . . the time when this prince hath his rule , in this world , that is , now , not hereafter . . the place where he rules , in this world , that is , here below , not in heaven . . the subjects or persons whom he rules , not all in this lower world neither : and they are wrap't up in these words : the darknesse of this world . first , of the first boundary . sect . the time when he rules : so this word ( world ) may be taken in the text for that little spot of time , which ( like an inconsiderable parenthesis ) is clasp't in on either side with vast eternity ; call'd sometimes the present world . on this stage of time this mock-king acts the part of a prince , but when christ comes to take down this scaffold at the end of this world , then he shall be degraded , his crown taken off , his sword broke over his head , and he hist off with scorne and shame ; yea , of a prince become a close prisoner in hell ; no more then shall he infest the saints , no nor rule the wicked : but he with them , and they with him , shall lie under the immediate execution of gods wrath , for this very end christ hath his pattent and commission , which he will not give up , till he shall have put down all rule , then and not till then will he deliver up his oeconomical kingdom to his father , when he shall have put down all rule ; for he must reign till he hath put all enemies under his feet . satan is cast already , his doom is past upon him , as adams was upon his first sin , but full execution is stayed till the end of the world . the devil knows it , it is an article in his creed , which made him trembling ask christ why he came to torment him before his time . vse first , this brings ill newes to the wicked . your prince cannot long sit in his throne , sinners at present have a merry time of it , if it would hold ; they rejoyce , while christs disciples weep and mourne ; they ruffle in their silkes , while the saint goes in his rags . princes are not more careful to oblige their courtiers with pensions and preferments , then the devil is to gratifie his followers . he hath his rewards also ; all this will i give thee ; am not i able to promote thee , saith balak to balaam ? o 't is strange , ( and yet not strange , considering the degeneracy of mans nature ) to see how satan carries sinners after him with this golden hook . let him but present such a bait as honour , pelfe or pleasure , and their hearts skip after it , as a dog would at a crust ; he makes them sin for a morsel of bread : o the naughty heart of man loves the wages of unrighteousnesse , ( which the devil promiseth ) so dearly , that it feares not the dreadful wages which the great god threatens . as sometimes you shall see a spaniel so greedy of a bone , that he 'll leap into the very river for it , if you throw it thither , and by that time he comes with much ado thither , 't is sunk , and he gets nothing but a mouth-full of water for his pains ; thus sinners will after their desired pleasures , honours and profits , swimming through the very threatenings of the word to them , and sometimes they lose even what they gaped for here . thus god kept balaam , ( as balak told him ) from honour , numb . . . but however they speed here , they are sure to lose themselves everlastingly without repentance . they that are resolved they will have these things , are the men that fall into the devils snare , and are led into those foolish and hurtful lusts , which will drown them in destruction and perdition , tim. . . o poor sinners ! were it not wisdom before you truck with the devil , to enquire what title he can give you to these goodly vanities ? will he settle them as a free estate upon you ? can he secure your bargain and keep you from suits of law ? or is he able to put two lives into the purchase , that when you die , you may not be left destitute in another world ? alas , poor wretches ! you shall ere long see what a cheat he hath put on you , from whom you are like to have nought but caveat emptor , let the buyer look to that ; yea , this great prince that is so brag , to tell what he will give you , must down himself : and a sad prince must needs make a sad court ; o what howling will there then be of satan and his vassals together ! o but , saith the sinner , the pleasures and honours sin and satan offer are present , and that which christ promiseth we must stay for : this indeed is that which takes most . demas , saith paul , forsook me , having loved this present world , tim. . . 't is present indeed ( sinners , ) for you cannot say it will be yours the next moment ; your present felicity is going , and the saints ( though future , ) is coming never to go ; and who for a gulpe of pottage , and sensual enjoyments at present , would part with a reversion of such a kingdom ? except thou art of his minde , who thought he had nothing , but what he had swallowed down his throat . haec habeo quae edi , quaeque exaturata libido — hausit . which cicero could say , was more fit to be writ on an oxes grave then a mans . vile wretch , that thinkest 't is not better to deale with god for time , then the devil for ready pay . tertullian wonders at the folly of the romanes ambition , who would endure all manner of hardship in field and fight , for no other thing but to obtain at last the honour to be consul , which he calls unius anni volaticum gaudium , a joy that flies away at the years end . but o what desperate madnesse is it of sinners then , not to endure a little hardship here , but entaile on themselves the eternal wrath of god hereafter , for the short feast , and running banquet their lusts entertain them here withal : which often is not gaudium unius horae , a joy that lasts an houre . vse secondly , let this encourage thee , o christian , in thy conflict with satan , the skirmish may be sharp , but it cannot be long . let him tempt thee , and his wicked instruments trounce thee , 't is but a little while , and thou shalt be rid of both their evill neighbourhoods . the cloud while it drops is rolling over thy head , and then comes faire weather , an eternal sunshine of glory . canst thou not watch with christ one houre or two ? keep the field a few dayes ? if yield , thou art undone for ever ; persevere but while the battel is over , and thine enemy shall never rally more ; bid faith look through the key-hole of the promise , and tell thee what it sees there laid up for him that overcomes : bid it listen and tell thee whether it cannot hear the shout of those crowned saints , as of those that are dividing the spoile , and receiving the reward of all their services and sufferings here on earth : and doest thou stand on the other side , afraid to wet thy foot with those sufferings and temptations , which like a little plash of water , run between thee and glory ? sect . ii. secondly , the devils empire is confined to place as well as time : he is the ruler of this lower world , not of the heavenly . the highest the devil can go is the aire , call'd the prince thereof , as being the utmost marches of his empire , he hath nothing to do with the upper world . heaven feares 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 , excommunicated the presence of god , doing what mischief he can to saints in their way to heaven ; but is not this matter of great joy , that satan hath no power there , where the saints happinesse lies ? what hast thou ( christian ) which thou needest value that is not there ? thy christ is there , and if thou lovest him , thy heart also , which lives in the bosome of its beloved . thy friends , and kindred in christ are there , or expected ; with whom thou shalt have a merry meeting in thy fathers house , notwithstanding the snare on tabor , the plots of satan which lie in the way . o friends get a title to that kingdome , and you are above the flight of this kite . this made job a happy man indeed , who when the devil had plundered him to his skin , and worried him almost out of that too , could then vouch christ in the face of death and devils to be his redeemer , whom he should with those eyes , that now stood full with brinish teares , behold , and that for himself as his own portion . it is sad with him indeed , who is robbed of all he is worth at once , but this can never be said of a saint . the devil took away jobs purse , ( as i may say ) which put him into some straits , but he had a god in heaven that put him into stock again . some spending money thou hast at present in thy purse , in the activity of thy faith , the evidence of thy son-ship , and comfort flowing from the same , enlargement in duty and the like , which satan may for a time disturb , yea , deprive thee of but he cannot come to the rolls , to blot thy name out of the book of life ; he cannot null thy faith , make void thy relation , dry up thy comfort in the spring , though dam up the stream ; nor hinder thee a happy issue of thy whole war with sinne , though worst thee in a private skirmish ; these all are kept in heaven , among gods own crown-jewels , who is said to keep us by his power through faith unto salvation . sect . iii. the third boundary of the devils principality is in regard of his subjects , and they are described here to be the darknesse of this world , that is , such who are in darknesse . this word is used sometimes to expresse the desolate condition of a creature in some great distresse , isa . he that walks in darknesse , and sees no light ; sometimes to expresse the nature of all sin ; so , eph. . . sin is called the work of darknesse ; sometimes the particular sin of ignorance ; often set out by the darknesse of the night , blindnesse of the eye , all these i conceive may be mean't , but chiefly the latter ; for though satan makes a foule stir in the soule ; that is , in the dark of sorrow , whether it be from outward crosses or inward desertions ; yet if the creature be not in the darknesse of sinne at the same time , though he may disturb his peace as an enemy , yet cannot be said to rule as a prince . sin only sets satan in the throne ; so that i shall take the words in the two latter interpretations . first , for the darknesse of sin in general . secondly , for the darknesse of ignorance in special ; and the sense will be , that the devils rule is over those that are in a state of sin and ignorance , not over those who are sinful or ignorant , so he would take hold of saints as well as others ; but over those who are in a state of sin , which is set out by the abstract , ruler of the darknesse , the more to expresse the fulnesse of the sin and ignorance that possesseth satans slaves ; and the notes will be two . first , every soul in a state of sin is under the rule of satan . secondly , ignorance above other sins enslaves a soul to satan , and therefore all sins are set out by that which chiefly expresseth this , viz. darknesse . every soule in a state of sin is under the rule of satan ; under which point these two things must be enquired . first , the reason why sin is set out by darknesse . secondly , how every one in such a state appears to be under the devils rule . for the first , first , sin may be called darknesse , because the spring and common cause of sin in man is darknesse . the external cause satan , who is the great promoter of it , he is a cursed spirit held in chaines of darknesse . the internal is the blindnesse and darknesse of the soule : we may say when any one sins , he doth he knowes not what , as christ said of his murtherers . did the creature know the true worth of the soul , ( which he now sells for a song , ) the glorious amiable nature of god and his holy wayes , the matchlesse love of god in christ , the poisonfull nature of sin , and all these not by a sudden beam darted into the window at a sermon , and gone again , like a flash of lightning , but by an abiding light ; this would spoile the devils market , and poor creatures would not readily take this toad into their bosomes ; sin goes in a disguise , and so is welcome . secondly , it is darknesse , because it brings darknesse into the soul , and that naturally and judicially . first naturally . there is a noxious quality in sin offensive to the understanding , which is to the soule what the eye and palate are to the body ; it discernes of things , and distinguisheth true from false , as the eye white from black : it tryeth words as the mouth tasteth meats . now as there are some things bad for the sight , and others bad for the palate vitiating it , so that it shall not know sweet from bitter ; so here sin besots the creature , and makes it injudicious , that he who could see such a practice absurd and base in others before , when once he hath drunk of this inchanting cup himself , ( as one that hath for done his understanding ) is mad of it himself , not able now to see the evil of it , or use his reason against it . thus saul before he had debauch't his conscience , thinks the witch worthy of death ; but after he had trodden his conscience hard with other foule sins , goes to ask counsel of one himself . again , sin brings darknesse judiciously ; such have been threatened , whose eare god hath been trying to open and instruct , and have run out of gods school into the devils , by rebelling against light , that they shall die without knowledge , iob . , . what should the candle burn wast , when the creature hath more minde to play then work ? thirdly , sinne runs into darknesse . impostors bring in their damnable heresies privily , like those who sell bad ware , loath to come to the market , where the standard tries all ; but put it off in secret : so in moral wickednesse , sinners like beasts go out in the night for their prey , loath to be seen , afraid to come where they should be found out . nothing more terrible to sinners then light of truth , john . . because their deeds are evil . felix was so netled with what paul spake , that he could not sit out the sermon , but flings away in haste , and adjourns the hearing of paul till a convenient season , but he never could finde one . the sun is not more troublesome in hot countreys , then truth is to those who sit under the powerful preaching of it ; and therefore as those seldome come abroad in the heat of the day , and when they must , have their devices over their heads to skreene them from the sun ; so sinners shun as much as may be the preaching of the word ; but if they must go to keep in with their relations , or for other carnal advantages , they , if possible , will keep off the power of truth , either by sleeping the sermon away , or prating it away with any foolish imagination which satan sends to beare them company and chat with them at such a time : or by choosing such a coole preacher to sit under , whose toothlesse discourse shall rather flatter then trouble , rather tickle their fancy then prick their consciences ; and then their sore eyes can look upon the light . froreseentem amant veritatem qui non redarguentem : they dare handle and look on the sword with delight when in a rich scabbard , who would run away to see it drawn . fourthly , sinne is darknesse for its uncomfortab'enesse , and that in a threefold respect . first , darknesse is uncomfortable , as it shuts out of all imployment . what could the egyptians do under the plague of darknesse but sit still ? and this to an active spirit is trouble enough . thus in a state of sinne man is an unserviceable creature , he can do his god no service acceptably , spoiles everything he takes in hand , like one running up and down in a shop when windows shut , doth nothing right . it maybe writ on the grave of every sinner , who lives and dies in that state , here lies the man , that never did god an hours work in all his life . secondly , darknesse is uncomfortable in point of enjoyment ; be there never such rare pictures in the roome , if dark , who the better ? a soul in a state of sinne may possesse much , but enjoyes nothing : this is a sore evil , and little thought of . one thought of its state of enmity to god , would drop bitternesse into every cup ; all he hath smells of hell fire , and a man at a rich feast would enjoy it sure but little , if he smelt fire , ready to burn his house and himself in it . thirdly , darknesse fills with terrours , fears in the night are most dreadfull ; a state of sin is a state of fear . men that owe much , have no quiet , but when they are asleep , and not then neither , the cares and fears of the day sink so deep , as makes their rest troublesome and unquiet in the night . the wicked hath no peace , but when his conscience sleeps , and that sleeps but brokenly , awaking often with sick fits of terrour : when he hath most prosperity , he is scared like a flock of birds in a corn-field at every piece going off he eats in fear , and drinks in fear ; when afflicted , he expects worse behinde , and knows not what this cloud may spread to , and where it may lay him ; whether in hell or not he knows not , and therefore trembles ( as one in the dark ) not knowing but his next step may be into the pit . fifthly , sin leads to utter darknesse ; utter darknesse is darknesse to the utmost . sin in its full height , and wrath in its full heat together ; both universal , both eternal . here 's some mixture , peace and trouble , paine and ease ; sin and thoughts of repenting , sin and hopes of pardon ; there the fire of wrath shall burn without slacking , and sin run parallel with torment ; hell-birds are no changelings ; their torment makes them sin , and their sin feeds their torment , both unquenchable , one being fuel to another . secondly , let us see how it appears , that such as are under a state of sin , are under the rule of satan . sinners are call'd the children of the devil , john . . and who rules the childe but the father ? they are slaves ; who rules the slave but the master ? they are the very mansion-house of the devil ; where hath a man command , but in his own house ? i will go to my house , mat. . . as if the devil had said , i have walk't among the saints of god , to and fro , knocking at this door and that , and none will bid me welcome , i can finde no rest ; well . i know where i may be bold ; i 'le even go to my own house , and there i am sure to rule the roste without controul ; and when he comes , he findes it empty , swept and garnished ; that is , all ready for his entertainment . servants make the house trim and handsom against their master come home , especially when he brings guests with him , as here the devil brings seven more . look to the sinner , there is nothing he is or hath , but the devil hath dominion over it : he rules the whole man , their mindes blinding them . all the sinners apprehension of things are shaped by satan : he looks on sin with the devils spectacles : he reads the word with the devils comment : he sees nothing in its native colours , but is under a continual delusion . the very wisdome of a wicked man is said to be devillish , james . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or devil-like , because taught by the devil , and also such as the devils is , wise only to do evil . he commands their wills , though not to force them , yet effectually to draw them . his work ( saith christ ) ye will do . you are resolved on your way , the devil hath got your hearts , and him you will obey : and therefore when christ comes to recover his throne , he findes the soule in an uproare , as ephesus at pauls sermon , crying him down , and diana up . we will not have this man reigne over us , what is the almighty that we should serve him ? he rules over all their members , they are call'd weapons of unrighteousness , all at the devils service ; as all the armes of a kingdome , to defend the prince against any that shall invade . the head to plot , the hand to act , the feet swift to carry the body up and down about his service ; he rules over all he hath . let god come in a poor member , and beseech him to lend him a penny , or bestow a morsel to refresh his craving bowels ; and the covetous wretch his hand of charity is withered , that he cannot stretch it forth ; but let satan call , and his purse flies open and heart also . nabal that could not spare a few fragments for david and his followers , this churle could make a feast like a prince , to satiate his own lust of gluttony and drunkennesse . he commands their time , when god calls to duty , to pray , to hear , no time all the week to be spared for that ; but if the sinner hears there is a merry meeting , a knot of good fellows at the ale-house ; all is thrown aside to wait on his lord and master ; calling left at six and sevens , yea , wife and children crying , ( may be starving ) while the wretch is pouring out their very blood , ( in wasting their livelihood ) at the foot of his lust . the sinner is in the bond of iniquity , and being bound he must obey . he is said to go after his lust , as the fool to the stocks , prov. . . the pinion'd malefactour can assoon untie his own armes and legs , and so run from his keeper , as he from his lusts . they are servants , and their members instruments of sin : even as the workman takes up his axe and it resists not ; so doth satan dispose of them , except god saith nay . see here the deplored condition of every one in a state of sin . he is under the rule of satan , and government of hell , what tongue can utter , what heart can conceive the misery of this state ? it was a dismal day which christ foretold , matth. . when the abomination of desolation should be seen , standing in the holy place ; then ( saith christ ) let him that is in judea flee into the mountains . but what was that to this ? they were but men , though abominable ; these devils . they did but stand in the material temple , & defile and deface that : but these display their banners in the soules of men , pollute that throne , which is more glorious then the material heaven it self , made for god alone to sit in . they exercised their cruelties at furthest on the bodies of men , killing and torturing them : here the precious soules of men are destroyed . when david would curse to purpose the enemies of god , he prayes , that satan may be at their right hand . 't is strange sinners should no more tremble at this , who should they see but their swine , or a beast bewitch't and possest of the devil run headlong into the sea , would cry out as half undone : and is not one foul more worth then all these ? what a plague is it to have satan possesse thy heart and spirit , hurrying thee in the fury of thy lusts to perdition ? o poor man ! what a sad change hast thou made ? thou who wouldest not sit under the meek and peaceful government of god thy rightful lord , art paid for thy rebellion against him , in the cruelty of this tyrant who writes all his lawes in the blood of his subjects , and why will you sit any longer , ( o sinners ) under the shadow of this bramble , from whom you can expect nothing but eternal fire , to come at last and devoure you ? behold , christ is in the field , sent of god to recover his right , and your liberty . his royal standard is pitch't in the gospel , and proclamation made , that if any poor sinners , weary of the devils government , and heavy laden with the miserable chaines of his spiritual bondage , ( so as these irons of his sins enter into his very soule to afflict it with the senfe of them ) shall thus come , and repair to christ : he shall have protection from gods justice , the devils wrath , and sins dominion ; in a word , he shall have rest , and that glorious . usually when a people have been ground with the oppression of some bloody tyrant , they are apt enough to long for a change , and to listen to any overture that gives them hope of liberty , though reached by the hand of a stranger , who may prove as bad as the other , yet bondage is so grievous , that people desire to change , ( as sick men their beds ) though they finde little ease thereby . why then should deliverance be unwelcome to you , sinners ? deliverance brought not by a stranger whom you need feare , what his designe is upon you ; but your near kinsman in blood , who cannot mean you ill , but he must first hate his own flesh ; and whoever did that ? to be sure not he , who though he took part of our flesh , that he might have the right of being our redeemer : yet would have no kindred with us in the sinfulnesse of our nature . and 't is sin that makes us cruel , yea , to our own flesh . what can you expect from him but pure mercy , who is himself pure ? they are the mercies of the wicked which are cruel . believe it ( sirs ) christ counts it his honour , that he is a king of a willing people , and not of slaves . he comes to make you free , not to bring you into bondage ; to make you kings , not vassals . none give christ an evil word , but those who never were his subjects . enquire but of those who have tried both satans service and christs ; they are best able to resolve you what they are . you see when a soul comes over from satans quarters unto christ , and has but once the experience of that sweetnesse which is in his service , there is no getting him back to his old drudgery , as they say of those , who come out of the north , ( which is cold and poor ) they like the warme south so well , they seldome or never go back more . what more dreadful to a gracious soul then to be delivered into the hands of satan ? or fall under the power of his lusts ? it would choose rather to leap into a burning furnace , then be commanded by them . this is the great request a childe of god makes , that he would rather whip him in his house , then turne him out of it to become a prey to satan . o sinners , did you know ( which you cannot till you come over to christ and embrace him as your lord & saviour ) what the priviledges of christs servants are , & what gentle usage saints have at christs hands , you would say those were the only happy men in the world , which stand continually before him . his lawes are writ , not with his subjects blood , ( as satans are ) but with his own . all his commands are acts of grace ; 't is a favour to be employed about them . to you 't is given to believe , yea , to suffer . such an honour the saints esteem it to do any thing he commands , that they count god rewards them for one piece of service , if he enables them for another . this i had , ( saith david ) because i kept thy precepts , psal . . . what was the great reward he got ? see , v. . i have remembred thy name , o lord , in the night , and kept thy law ; then followes , this i had : he got more strength and skill to keep the law for the future , by his obedience past , and was he not well paid ( think you for his pains ? there 's fruit even in holinesse , the christian hath in hand , which he eats while he is at work , that may stay his stomack until the full reward comes , which is eternal life , rom. . . jesus christ is a prince that loves to see his people thrive , and grow rich under his government . this is he whom sinners are so afraid of , that when he sets open their prison , and bids them come forth , they choose rather to bore their eares to the devils post , then enjoy this blessed liberty . it is no wonder that some of the saints have indeed ) when tortured , not accepted deliverance , that they might obtain a better resurrection . but what a riddle is this , that forlorne soules bound with the chaines of their lusts , and the irresistible decree of god for their damnation , ( if they believe not on the lord jesus , ) should , as they are driving to execution , refuse deliverance ? this may set heaven and earth on wondring . surely , dying in their sins , they cannot hope for a better resurrection then they have a death . i am afraid rather , that they do not firmly believe they shall have any resurrection ; and then no wonder they make so light of christs offer , who think themselves safe , when once earth't in this burrough of the grave . but let sinners know , 't is not the grave can hold them , when the day of assize comes , and the judge calls for the prisoners to the bar . the grave was never intended to be a sanctuary to desend sinners from the hand of justice , but a close prison to secure them against the day of trial , that they may be forth-coming . then sinners shall be digg'd out of their burroughs , and dragg'd out of their holes to answer their contempt of christ and his grace . o how will you be astonish't to see him become your judge , whom you now refuse to be your king ? to heare that gospel witnesse against you for your damnation , which at the same time shall acquit others for their salvation ? what think you to do , sinners , in that day ? wilt thou cry and shream for mercy at christs hands ? alas , when the sentence is past , thy face will immediately be covered : condemned prisoners are not allowed to speak : teares then are unprofitable , when no place left for repentance , either in christs heart or thine own . or meanest thou to apply thy self to thy old lord , in whose service thou hast undone thy soule , and cry to him , as she to ahab , help , o king : alas , thine eye shall see him in the same condemnation with thy self . hadst thou not better now renounce the devils rule , while thou mayest be received into christs government ? poure out thy tears and cries now for mercy and grace when they are to be had , then to save them for another world to no purpose ? quest . but possibly , thou wilt say , how may i that am a home-borne slave to sin , yea , who have lived so many yeares under his cursed rule , get out of his dominion and power , and be translated into the kingdom of christ ? answ . the difficulty of this great work lies not in prevailing with christ to receive thee for his subject , who refuseth none that in truth of heart desire to come under his shadow . it doth not stand with his designe to reject any such . do physicians use to chide their patients away ? lawyers their clients ? or generals discourage those who fall off from the enemy , and come to their side ? surely no. when david was in the field , 't is said , sam. . . every one that was in distresse , in debt , or in discontent gathered themselves to him , and he became a captain over them . and so will christ be to every one that is truly discontented with satans government , and upon an inward dislike thereof repairs to him . but the maine businesse will be to take thee off from thy engagements to thy lusts and satan , till which be done , christ will not own thee as a subject , but look on thee as a spy. it fares with sinners as with servants . there may be fallings out between them and their masters , and high words passe between them , that you would think they would take up their pack and be gone in all haste : but the fray is soon over , and by next morning all is forgot , and the servants are as hard at their work as ever . o how oft are sinners taking their leave of their lusts , and giving warning to their old masters , they will repent and reform , and what not ? but in a few dayes they have repented of their repentance , and deformed their reformings , which shewes they were drunk with some passion , when they thought or spake this ; and no wonder they reverse all when they come to their true temper . now because satan has many policies , by which he useth to keep his hold of sinners ; i shall discover some of them , which if thou canst withstand , it will be no hard matter to bring thee out of his power and rule . first , satan doth his utmost , that sinners may not have any serious thoughts of the miserable state they are in , while under his rule ; or heare any thing from others , which might the least unsettle their mindes from his service . consideration ( he knowes ) is the first step to repentance : he that doth not consider his wayes what they are , and whither they lead him , is not like to change them in haste . israel stirr'd not , while moses came , and had some discourse with them about their woful slavery , and the gracious thoughts of god towards them ; and then they begin to desire to be gone . pharaoh soon bethought him what consequence might follow upon this , and cunningly labours to prevent by doubling their task : ye are idle , ye are idle , therefore ye say , let us go , and do sacrifice to the lord. go thorefore and work , exod. . , . as if he had said , have you so much spare time to think of gadding into the wildernesse , and have you your seditious conventicles , ( moses and you ) to lay your plots together ? i 'le break the knot , give them more work , scatter them all over the land to gather straw , that they may not meet to entice one anothers hearts from my service . thus satan is very jealous of the sinner , afraid every christian that speaks to him , or ordinance he hears should inveigle him . by his good-will he should come at neither , no , nor have a thought of heaven or hell from one end of the week to the other , and that he may have as few as may be , he keeps him full-handed with work . the sinner grindes , and he is filling the hopper , that the mill may not stand still . he is with the sinner as soone as he wakes , and fills his wretched heart with some wicked thoughts , which as a morning draught may keep him from the infection of any favour of good , that may be breathed on him by others in the day-time . all the day long he watcheth him , as the master would do his man , that he feares will run away . and at night he like a careful jayler locks him up again in his chamber with more bolts and fetters upon him , not suffering him to sleep as he lies on his bed , till he hath done some mischief . ah , poor wretch ! was ever slave so look't to ? as long as the devil can keep thee thus , thou art his own sure enough . the prodigal came to himselfe , before he came to his father . he considered with himself what a starving condition he was in , his huskes were poor meat , and yet he had not enough of them neither , and how easily he might mend his commons , if he had but grace to go home and humble himself to his father . now and not till now he goes : resolve thus poor sinner to sit down and consider what thy state is , and what it might be , if thou wouldest but change the bondage of satan for the sweet government of jesus christ . first , ask thy soule , whether the devil can , after thou hast worne out thy miserable life herein his drudg'ry , prefer thee to a happy state in the other world , or so much as secure thee from a state of torment and wo ? if he cannot , whether there be not one iesus christ , who is able and willing to do it ? and if so , whether it be not bloody cruelty to thy precious soul , to stay any longer under the shadow of this bramble , when thou mayest make so blessed a change ? a few of these thoughts abidingly laid home to thy soule , ( may god striking in with them ) shake the foundations of the devils prison , and make thee haste as fast from him , as one out of a house on fire about his eares . ly . satan hath his instruments to oppose the messengers and overtures , which god sends by them to bring the sinner out of satans rule . when moses comes to deliver israel out of the egyptian bondage , up start iannes and iambres to resist him . when paul preacheth to the deputy , the devil hath his chaplain at court to hinder him : elymas , one that was full of all subtilty and mischief . some or other ( to be sure ) he will finde , when god is parlying with a sinner , and perswading him to come over to christ , that shall labour to clog the work . either carnal friends , these he sends to plead his cause , or old companions in wickednesse , these bestir them , one while labouring to jeer him out of his new way , or if that take not , by turning their old love into bitter wrath against him for playing the apostate , and leaving him so . or if yet he will not be stopt in his way , then he hath his daubing preachers , ( still like iobs messengers the last the worst ) who with their soul-flattering , or rather murdering doctrine shall go about to heal his wound slightly . now as ever you desire to get out of satans bondage , have a care of all these , harden thy self against the entreaties of carnal friends and relations . resolve , that if thy children should hang about thy knees to keep thee from christ , thou wilt throw them away . if thy father and mother should lie prostrate at thy foot , rather then not go to christ , to go over their very backs to him . never can we part with their love upon such advantageous termes as these . and for thy brethren in iniquity , i hope thou doest not mean to stay while thou hast their good will , then even ask the devils also . heaven is but little worth if thou hast not a heart to despise a little shame , and beare a few frumps from prophane ishmaels for thy hopes of it . let them spit on thy face , christ will wipe it off ; let them laugh so thou winnest . if they follow not thy example before they die , the shame will be their own ; god himself shall spit it on their face before men and angels , and then kick them into hell . and lastly , scape but the snare of those flatterers , who use their tongues only to lick sinners consciences whole with their placentia's soothing doctrine , and thou art faire for a christ ; ask not counsel of them , they may go about to give you ease , but all those stitches with which they sowe up thy wounds , must be ripp't open , or thou diest for it . thirdly , satan labours to while off the sinner with delayes . floating , flitting thoughts of repenting he feares not , he can give sinners leave to talk what they will do ; so he can beg time , and by his art keep such thoughts from coming to a head , and ripening into a present resolution ; few are in hell but thought of repenting ; but satan so handled the matter , that they could never pitch upon the time in earnest when to do it . if ever thou meanest to get out of his clutches , flie out of his doors , and run for thy life , whereever this warning findes thee stay not , though in the midst of thy joyes , with which thy lusts entertain thee : as the paper which came to brentius , ( from that senatour his dear friend ) took him at supper with his wife and children , and bade him flee citò , citiùs , citissimè ; which he did , leaving his dear company and sweet cheere ; so do thou or else thou mayest repent thy stay when 't is too late . a vision charged the wise men to go back another way , and not so much as see herod , though he had charged them otherwise . o go not back , drunkard , to thy good fellows ; adulterer to thy queanes ; covetous wretch , to thy usury and unlawful gaine : turne another way , and gratifie not the devil a moment . the command saith , now repent ; the imperative hath no future tense . god saith , to day , while it is to day : the devil saith , to morrow ; which wilt thou obey , god or him ? thou sayest , thou meanest at last to do it , then why not now ? wilt thou stand with god for a day or two , huckle with him for a penny ? heaven is not such a hard pennyworth , but thou mayest come up to his termes : and which is the morrow thou meanest ? thou hast but a day in thy life for ought thou knowest , where then canst thou find a morrow for repentance ? but shouldest thou have as many dayes to come is methuselah lived , yet know , sin is hereditary , and such sort of diseases grow more upon us with our years . 't is with long accustomed sinners , as with those who have sate long under a government , they rather like to be as they are , ( though but ill on it ) then think of a change , or like those who in a journey have gone out of their way all the day , will rather take any new way , overhedge and ditch , then think of going so far back to be set right . fourthly , satan labours to comprimise the businesse , and bring it to a composition between him and christ : when conscience will not be pacified , then satan for quiets sake will yield to something , as pharaoh with moses : after much ado he is willing they should go , exod. . . and pharaoh said , i will let you go , that you may sacrifice to the lord your god in the wildernesse . but then comes in his caution , only you shall not go very farre away . thus satan will yield the sinner may pray , and heare the word , and make a goodly profession , so he doth not go very far , but that he may have him again at night . if god hath the mattins , he looks for the vigils , and thus he is content the day should be divided . doth conscience presse a reformation and change of the sinners course , rather then faile , he 'll grant that also : yet as pharaoh when he yielded they should go , he meant their little ones should stay behinde as a pledge for those that went , exod. . . so satan must have some one sin that must be spared , and no matter though it be a little one . now if ever you would get out of the devils rule , make no composition with him . christ will be king or no king. not a hoofe must be left behinde , or any thing which may make an errand for thee afterwards to return . take therefore thy everlasting farewel of every sin , as to the sincere and fixt purpose of thy heart , or thou doest nothing . paul joynes his faith and his purpose togethes , tim. . . not the one without the other . at the promulgation of the law in sinai , god did , as it were , give israel the oath of allegiance to him ; then he told them what law he would rule them by , and they gave their consent : this was the espousal which god puts them in minde of , jerem. . in which they were solemnly married together , as king and subjects . now mark , before god would do this , he will have them out of egypt . they could not obey his lawes , and pharaoh's idolatrous customes also , and therefore he will have them out , before he solemnly espouseth them to be a nation peculiarly his . thou must be a widow before christ marry thee , he will not lie by the side of anothers wife . o that it were come to this ! then the match would soon be made between christ and thee . let me ask thee , poor soul , hast thou seriously considered who christ is , and what his sweet government is ? and couldest thou finde in thy heart ( out of an inward abhorrency of sin and satan , and a liking to christ ) to renounce sin and satan , and choose christ for thy lord ? doth thy soule say as rebecca , i will go , if i could tell how to get to him . but alas , i am here a poore prisoner , i cannot shake off my fetters , and set my self at liberty to come unto christ . well , poor soul , canst thou groan heartily under thy bondage ? then for thy comfort know , thy deliverance is at the door ; he that heard the cry of israel in egypt , will hear thine also , yea , come and save thee out of the hands of thy lusts . he will not , as some , who entangle thy affections by making love to thee , and then give over the suit , and come at thee no more . if christ has won thy heart , he 'll be true to thee , and be at all the cost to bring thee out of thy prison-house also , yea , take the paines to come for thee himselfe , and bring with him these wedding-garments in which he will carry thee from thy prison to his fathers house with joy , where thou shalt live not only as a subject under his law , but as a bride in the bosome of his love , and what can be added to thy happinesse more ? when thy prince is thy husband , and that such a prince to whom all other are vassals , even the prince of the world himself ; and yet so gracious , that his majesty hinders not his familiar converse with thee a poor creature , but addes to the condescent thereof , therefore god chooseth to mixe names of greatnesse and relation together ; the one to sweeten the other : thy maker is thy husband , thy redeemer the holy one of israel . the god of the whole earth shall he be called , isa . . . and to usher in those promises with titles of greatest dread and terrour to the creature , that hold forth the greatest condescensions of love ; how can god stoop lower then to come and dwell with a poor humble soule ? which is more , then if he had said such a one should dwell with him ; for a beggar to live at court is not so much as the king to dwell with him in this cottage . yet this promise is usher'd in with the most magnificent titles ; thus saith the high and lofty one , that inhabits eternity , whose name is holy , i dwell in the high and holy place , with him also that is of a contrite and humble spirit , isa . . . and why such titles ? but to take away the feares , which his saints are prone to take up from them . will the high and lofty one , ( saith the humble soule ) look on me a poor worme ? will the holy god come near such an unclean creature , ( saith the contrite one ? ) isaiah himself cried he was undone at the sight of god , and this attribute proclaim'd before him , isa . . now god prefixeth these , that the creature may know his majesty and holinesse , which seems so terrible to us , are no prejudice to his love ; yea , so gracious a prince is thy husband , that he delights rather his saints should call him by names of love , then state . thou shalt call me ishi , and shalt no more call me baali , hos . . . that is , my husband , not my lord. sect . iv. the second point follows . ignorance above other sins enslaves a soule to satan , a knowing man may be his slave , but an ignorant one can be no other . knowledge doth not make the heart good , but it is impossible that without knowledge it should be good . there are some sins which an ignorant person cannot commit , there are more which he cannot but commit : knowledge is the key , luke . . christ the door , john . christ opens heaven , knowledge opens christ . in three particulars the point will appear more fully . first , ignorance opens a doore for sinne to enter . secondly , as ignorance lets sin in , so it locks it up in the soule , and the soule in it . thirdly , as it locks it up , so it shuts all meanes of help out . first , ignorance opens the door for satan to enter in with his troops of lusts ; where the watch is blinde , the city is soon taken : an ignorant man sins , and like drunken lot , he knowes not when the tempter comes , nor when he goes : he is like a man that walks in his sleep , knowes not where he is , nor what he does . father , forgive them , ( said christ ) they know not what they do . the apostle , cor. . having reproved the sensuality of some , verse . who made the consideration of death , by which others are awed from sinne , a provocative to sinne , let us eat and drink for to morrow we shall die , he gives an account of this absurd reasoning ; all have not the knowledge of god. an ignorant person is a man in shape , and a beast in heart . there is no knowledge in the land , saith the prophet , hosea . : and see what a regiment followes this blinde captain , swearing ; lying , killing , stealing , and what not ? we reade , tim. . . of some laden with sins ; here are trees full of bitter fruit , and what dung shall we finde at the root , that makes them so fruitfull but ignorance ? silly women , and such who never come to the knowledge of the truth . secondly , ignorance as it lets sin in , so it locks it up , and the soule in it , such a one lies in satans inner dungeon , where no light of conviction comes , darknesse inclines to sleep , a blinde minde and a drowsie conscience go together . when the storme arose , the mariners who were awake fell a praying to their god ; but the sleeper feares nothing . ignorance layes the soule asleep under the hatches of stupidity . god hath planted in the beast a natural feare of that which threatens hurt to it . go to thrust a beast into a pit , and it hangs back , nature shewes its abhorrency . man being of a nobler nature , and subject to more dangers , god hath set a double guard on him , as a natural feare of danger , so a natural shame that covers the face at the doing of any unworthy action . now an ignorant man hath slipt from both these his keepers : he sins and blusheth not , because he knowes not his guilt : he wants that magistrate within , which should put him to shame ; neither is he afraid , because he knowes not his danger ; and therefore he playes with his sin ; as the childe with the waves , that by and by will swallow him up . conscience is gods alarm to call the sinner up ; it doth not alwayes ring in his eare that hath knowledge , being usually set by god to go off at some special houre ; when god is speaking in an ordinance , or striking in a providence ; but in an ignorant soule , this is silent . the clock cannot go when the weights are taken off ; conscience is only a witnesse to what it knows . thirdly , ignorance shuts out the means of recovery . friends and ministers , yea , christ himself stands without , and cannot help the creature , as such threatenings and promises , all of no use ; he feares not the one , he desires not the other , because he knows neither : heaven-way cannot be found in the dark , and therefore the first thing god doth , is to spring in with a light , and let the creature know where he is , and what the way is to get out of his prison-house , without which all attempts to escape are in vain . there is some shimmering light in all , non dantur purae tenebrae , i think , is good divinity as well as philosophy : and this night-light may discover many sins , produce inward prickings of conscience for them , yea , stir up the creature to step aside , rather then drown in such broad waters . there are some sins so cruel and costly , that the most prostrate soul may in time be weary of their service for low ends : but what will all this come to , if the creature be not acquainted with christ the true way to god , faith and repentance the only way to christ ? such a one after all this busle , in stead of making an escape from satan , will run full into his mouth another way . there are some wayes , which at first seem right to the traveller ; yet winde about so insensibly , that when a man hath gone far , and thinks himself near home , he is carried back to the place from whence he set forth . this will befall every soule ignorant of christ , and the way of life through him ; after many yeares travel , as they think , towards heaven by their good meanings , blinde devotions and reformation , when they shall expect to be within sight of heaven , they shall finde themselves even where they were at first , as very slaves to satan as ever . vse this speaks to you that are parents , see what need you have of instructing your children , and training them up betimes in the nurture and admonition of the lord. till these chaines of darknesse be knockt off their mindes , there is no possibility of getting them out of the devils prison ; he hath no such tame slave as the ignorant soul : such a one goes before satan ( as the silly sheep before the butcher ) and knows not who he is , nor whither he carries him ; and can you see the devil driving your children to the shambles and not labour to rescue them out of his hands ? bloody parents you are , that can thus harden your bowells against your own flesh . now the more to provoke you to your duty , take these considerations . . your relation obligeth you to take care of their precious soules . 't is the soul is the child rather then the body : and therefore in scripture put for the whole man. abraham and lot went forth with all the souls they had gotton in haran , gen. . so all the souls that came with jacob into egypt , that is , all the persons . the body is but the sheath ; and if one should leave his sword with you to be kept safely for him , would you throw away the blade , and onely preserve the scabbard ? and yet parents do commonly judge of their care and love to their children by their providing for the outward man , by their breeding , that teaching them how to live like men ( as they say ) when they are dead and gone , and comport themselves to their civil place and rank in the world , these things indeed are commendable , but is not the most weighty businesse of all forgotten in the meane time , while no endeavour is used that they may live as christians , and know how to carry themselves in duty to god and man as such ? and can they do this without the knowledge of the holy rule they are to walk by ? i am sure david knew no means effectual without this , and therefore propounds the question , wherewithal shall a young man cleanse his way ? and he resolves it in the next words , by taking heed thereto according to thy word , psal . . . and how shall they compare their way and the word together , if not instructed ? our children are not borne with bibles in their heads or hearts . and who ought to be the instructer if not the parent ? yea , who will do it with such natural affection ? as i have heard sometimes a mother say in other respects , who can take such pains with my childe , and be so careful as my self that am its mother ? bloody parents then they are who acquaint not their children with god or his word ; what do they but put them under a necessity of perishing , if god stirre not up some to shew more mercy then themselves to them . is it any wonder to hear that ship to be sunk , or dasht upon the rock , which was put to sea without card or compasse ? no more is it , they should ingulph themselves in sin and perdition , that are thrust forth into the world ( which is a sea of temptation ) without the knowledge of god or their duty to him . in the fear of god think of it parents : your children have souls , and these god set you to watch over ; it will be a poor account at the last day , if you can only say , lord , here are my children . i bred them compleat gentlemen , left them rich and wealthy . the rust of that silver you left them will witnesse your folly and sinne , that you would do so much for that which rusts , and nothing for the enriching their mindes with the knowledge of god , which would have endured for ever ; happy if you had left them lesse money and more knowledge . . consider it hath ever been the saints practice to instruct and teach their children the way of god. david we finde dropping instruction into his sonne solomon , chron. . . know thou the god of thy father , and serve him with a perfect heart , and with a willing minde . though a king , he did not put it off to his chaplins , but whetted it on him with his own lips . neither was his queen bathsheba forgetful of her duty , her gracious counsel is upon record , prov. . and that she may do it with the more seriousnesse and solemnity , we finde her stirring up her motherly bowels , to let her sonne see , that she fetcht her words deep , even from her heart . what my son ! and what the sonne of my womb ! and what the sonne of my vows ? ver. . indeed that counsel is most like to go to the heart , which comes from thence . parents know not what impression such melting expressions of their love mingled with their instructions leave on their children . god bids draw forth our souls to the hungry , that is more then draw our purse , which may be done , and the heart hard and churlish . thus we should draw forth our souls with our instructions . what need i tell of timothy's mother and grandmother who acquainted him with the scripture from his youth ? and truly i think , that man calls in question his own saintship , that takes no care to acquaint his childe with god , and the way that leads to him . i have known some , that though prophane themselves , have been very solicitous , their children should have good education ; but never knew i a saint that was regardlesse whether his childe knew god or not . . it is an act of great unrighteousnesse not to instruct our children . we read of some that hold the truth in unrighteousnesse : among others those parents do it , that lock up the knowledge of these saving truths from their children , which god hath imparted to themselves . there is a double unrighteousnesse in it . first they are unrighteous to their children , who may lay as much claime to their care of instructing them , as to their labour and industry in laying up a temporal estate for them . if he should do unrighteously with his childe , that should not endeavour to provide for his outward maintenance , or having gathered an estate , should lock it up , and deny his childe necessaries , then much more he that lives in ignorance of god , whereby he renders himself incapable of providing for his childes soul ; but most of all , he that having gather'd a stock of knowledge , yet hides it from his childe . secondly , they are unrighteous to god. first , in that they keep that talent in their own hands which was given to be paid out to their children . when god reveal'd himself to abraham , he had respect to abraham's children , and therefore we finde god promising himself this at abraham's hands , upon which he imparts his minde to him concerning his purpose of destroying sodom ; shall i hide from abraham ( saith god ) that thing which i do ? i know that he will command his children , and his houshold after him , and they shall keep the way of the lord , gen. . , . the church began at first in a family , and was preserv'd by the godly care of parents in instructing their children and houshold in the truths of god , whereby the knowledge of god was transmitted from generation to generation ; and though now the church is not confined to such strait limits , yet every private family is as a little nursery to the church ; if the nursery be not carefully planted , the orchard will soon decay . o could you be willing , christians , that your children when you are laid in the dust , should be turn'd into the degenerate plant of a strange vine ; and prove a generation that do not know god ? atheisme needs not be planted , you do enough to make your children such , if you do not endeavour to plant religion in their mindes . the very neglect of the gardner to sowe and dresse his garden , gives advantage enough to the weeds to come up . this is the difference between religion and atheisme , religion doth not grow without planting , but will die even where it is planted without watering . atheisme , irreligion , and profanenesse are weeds will grow without setting , but they will not die without plucking up , all care and means little enough to stub them up . and therefore you that are parents , and do not teach your children , deale the more unrighteously with god , because you neglect the best season in their whole life for planting in them the knowledge of god , and plucking up the contrary weeds of atheisme and irreligion . young weeds come up with most ease , simple ignorance in youth becomes wilful ignorance , yea , impudence in age , you will not instruct them when young , and they will scorne their ministers should when they are old . secondly , you deale unrighteously with god , that traine not up your children in the knowledge of god , because your children , if you be christian parents are gods children ; they stand in a foederal relation to him , which the children of others do not ; and shall gods children be nurtured with the devils education ? ignorance is that which he blindes the mindes of the children of disobedience withal . shall godschildren have no better breeding ? the children of a jew god made account were borne to him ; thy sons and daughters whom thou hast borne to me , ezek. . . god had by the covenant which he made with that people , married them unto himself , and therefore as the wife bears her children to her husband , ( they are his children ) so god calls the children of the jews his , and complains of it as an horrible wickednesse in them , that they should not bring them up as his : but offer them up to molech , they have slain my children , ( saith god ) v. . and are not the children of a christian his children as well as the jewes were ? hath god recall'd or altered the first covenant , and cut off the entaile ; and darest thou slay not only thy children , but the lords also ? and is not ignorance that bloody knife that doth it ? my people are destroyed for lack of knowledge , hosea . . do you not tremble to offer them not to molech , but the devil , whom before you had given up to god , when you brought them to that solemn ordinance of baptisme , and there desired before god and man that they might become covenant-servants to the lord ? and hast thou bound them to him , and never teach them , either who their lord and master is , or what their duty is as his servants ? of thy own mouth god will condemn thee . fourthly , consider you who are parents , that by not instructing your children , you entitle your selves to all the sins they shall commit to their death . we may sin by a proxy , and make anothers fact our own . thou hast ( saith god by nathan to david concerning vriah , ) slaine him with the sword of the children of ammon , sam. . . so thou mayest pierce christ , and slay him over and over with the bloody sword of thy wicked children ▪ if thou beest not the more careful to train them up in the feare of god : there might be something said for that heathen , who when the scholar abused him , fell upon the master and struck him . indeed 't is possible he might be in the most fault . when the childe breaks the sabbath , it is his sin ; but more the fathers , if he never taught him what the command of god was . and if the parent be accessary to the sin of the childe , it will be hard for him to escape a partnership , yea , a precedency in the punishment . o what a sad greeting will such have of their children at the great day ! will they not then accuse you to be the murderers of their precious soules , and lay their blood at your door , cursing you to your face that taught them no better ? but grant , that by the interposition of thy timely repentance , thou securest thy soule from the judgement of that day ; yet god can scourge thee here for the neglect of thy duty to them . how oft do we see children become heavy crosses to such parents ? it is just that they should not know their duty to thee , who didst not teach them their duty to god ; or if thou shouldest not live so long to see this , yet sure thou canst not but go in sorrow to thy grave , to leave children behind thee that are on their way to hell . some think , that lots lingring so long in sodom , was his loathnesse to leave his sons in law behinde him , to perish in the flames . no doubt ( good man ) it was very grievous to him , and this might make him stay pleading with them , till the angel pull'd him away . and certainly nothing makes holy parents more loath to be gone out of this sodomitical world , then a desire to see their children out of the reach of that fire , ( before they go ) that god will rain upon the heads of sinners . you know not how soon the messenger may come to pluck you hence ; do your best while you are among them to win them home to god. vse . to the ministers of the gospel . let this stir up your bowels of compassion towards those many ignorant soules in your respective congregations , who know not the right hand from the left . this , this is the great destroyer of the countrey , which ministers should come forth against with all their care and strength . more are swept to hell with this plague of spiritual darknesse then any other . where the light of knowledge and conviction is , there commonly is a sense and pain that accompanies the sinner when he doth evil , which forceth some now and then to enquire for a physician , and come in the distresse of their spirits to their minister or others for counsel , but the ignorant soul feels no such smart ; if the minister stay till he sends for him to instruct him , he may sooner hear the bell go for him , then any messenger come for him ; you must seek them out , and not expect that they will come to you . these are a sort of people that are afraid more of their remedy , then their disease , and study more to hide their ignorance , then how they may have it cured , which should make us pity them the more , because they can pity themselves so little . i confesse , it is no small unhappinesse to some of us , who have to do with a multitude , that we have neither time nor strength to make our addresses to every particular person in our congregations , and attend on them as their needs require , and yet cannot well satisfie our consciences otherwise . but let us look to it , that though we cannot do to the height of what we would , we be not found wanting in what we may . let not the difficulty of our province make us like some , who when they see they have more work upon their hands then they can well dispatch , grow sick of it , and sit down out of a lazy despondency , and do just nothing . he that hath a great house running to ruine , and but a small purse ; 't is better for him to repair now a little , and then a little then let all fall down , because he cannot do it all at once . many ministers may complain of their predecessours , that they left them their people more out of repair then their houses , and this makes the work great indeed . as the jewes , who were to revive the stones out of the heaps of rubbish , before they could build the wall , yet it went up , because the people had a minde to work . nehem. . o if once our hearts were but fill'd with zeal for god , and compassion to our peoples souls , we would up and be doing , though we could but lay a brick a day , and god would be with us . may be you who finde a people rude and sottishly ignorant , like stones in the quarry , and trees unfell'd , shall not bring the work to such perfection in your dayes as you desire ; yet as david did for solomon , thou mayest by thy paines in teaching and instructing them , prepare materials for another who shall rear the temple . it s very ordinary for one minister to enter into the labours of another ; to reap those by a work of conversion , in whom a former minister hath cast the seed of knowledge and conviction : and when god comes to reckon with his workmen , the plough-man and sower shall have his penny , as well as the harvest-man and reaper . o it s a blessed thing to be ( as job saith he was , ) eyes to the blinde , much more to blinde soules ; such are the ministers . god himself calls pastours after his own heart , that feed his people with knowledge and understanding , jer. . . but wo to those that are accessary to their peoples ignorance . now a minister may be accessary to the ignorance of his people , first , by his own ignorance . knowledge is so fundamental to the work and calling of a minister , that he cannot be one without it . because thou hast rejected knowledge , i will also reject thee , that thou shalt be no priest to me : seeing thou hast forgotten the law of thy god , i will also forget thy children , hos . . . the want of knowledge in a minister is such a defect , as cannot be supplied by any thing else ; be he never so meek , patient , bountiful , unblameable , if he hath not skill to divide the word aright , he is not cut out for a minister . every thing is good , as its good for the end it is appointed to ; a knife , though it had a haft of diamonds , yet if it will not cut 't is no knife . a bell , if not sound , is no bell . the great work of a minister is to teach others , his lips are to preserve knowledge , he should be as conversant in the things of god , as others in their particular trades . ministers are called lights ; if the light then be darknesse , how great is the darknesse of that people like to be ? i know these stars in christs hands are not all of the same magnitude ; there is a greater glory of gifts and graces shines in some then others ; yet so much light is necessary to every minister , as was in the star the wise men saw at christs birth , to be able out of the word to direct sinners the safe and true way to christ and salvation . o sirs , it is a sad way of getting a living by killing of men , as some unskilful physicians do ; but much more to get a temporal livelihood by ruining souls , through our ignorance . he is a cruel man to the poor passengers , who will undertake to be pilot , when he never so much as learn't his compasse . secondly , by his negligence . it s all one if the nurse hath no milk in her breasts , or having , drawes it not forth to her childe . there is a wo to the idol-shepherd , zech. . such as have mouthes , but speak not ; lips , but not to feed the people with knowledge . it shall be the peoples sin , if they feed not when bread is before them , but wo to us if we give them not meat in due season . o sirs , what shall we say to our lord that trusts us , if those abilities which he hath given us as market-money to buy bread for our people , be found wrapt up in a napkin of sloth ? if that time wherein we should have been teaching and instructing them , shall appear to be wasted in our pleasures , or employed about our carnal profits . that servant shall have but a sad welcome of his master when he comes home , that shall be found out of the way with the key , and the family starving in the mean time for want of provision . thirdly , by his unedifying preaching , when he preacheth unsound doctrine , which doth not perfect the understanding , but corrupt it . better he did leave them in simple ignorance , then colour their mindes with a false die ; or when that he preacheth is frothy and flashy , no more fit to feed their soules , then husks the prodigals belly , which when they know they are little the wiser for their soules good . or when his discourses are so high flown , that the poor people stand gazing , as those who have lost the sight of their preacher , and at the end of the sermon cannot tell what he would have . or those who preach only truths , that are for the higher forme of professours , who have their senses well exercised , excellent may be for the building up three or foure eminent saints in the congregation ; but in the mean time , the weak ones in the family , ( who should indeed chiefly be thought on , because least able to guide themselves , or carve for themselves ) these are forgotten . he sure is an unwise builder , that makes a scaffold as high as pauls steeple , when his work is at the bottom , and he is to lay the foundation , whereas the scaffold should rise as the building goes up . so paul advanceth in his doctrine , as his hearers do in knowledge ; heb. . . therefore leaving the principles of the doctrine of christ , let us go on unto perfection . let us . it is well indeed when the people can keep pace with the preacher , to preach truths and notions above the hearers capacity , is like a nurse , that should go to feed the childe with a spoon too big to go into its mouth . we may by such preaching please our selves , and some of higher attainments , but what shall poor ignorant ones do in the mean time . he is the faithful steward that considers both . the preacher is ( as paul saith of himself ) a debt or both to the greek and to the barbarian , to the wise and to the unwise , rom. . . to prepare truths suitable to the degree of his hearers . let the wise have their portion , but let them be patient to see the weaker in the family served also . fourthly , a minister may be accessary to the ignorance of his people , when through the scandal of his life he prejudiced his doctrine , as a cook , who by his nastiness makes others afraid to eat what comes out of his foule fingers ; or when through his supercilious carriage , his poor people dare not come to him . he that will do any good in the ministers calling , must be as careful as the fisher , that he doth nothing to scare soules away from him , but all to allure and invite , that they may be toll'd within the compasse of his net . vse . is the ignorant soul such a slave to satan ? let this stirre you up that are ignorant from your seats of sloth , whereon like the blinde egyptians you sit in darknesse , speedily come out of this darknesse , or resolve to go down to utter darknesse . the covering of hamans face did tell him , that he should not stay in the kings presence . if thou livest in ignorance , it shews thou art in gods black bill ; he puts this cover before their eyes in wrath , whom he means to turne off into hell , cor. . if our gospel be hid , it is to those that perish . in one place sinners are threatened , they shall die without knowledge ; in another place , they shall die in their sinnes , john . he indeed that dies without knowledge , dies in his sinnes : and what more fearful doome can the great god passe upon a creature then this ? better die in a prison , die in a ditch , then die in ones sinnes . it thou die in thy sinnes , thou shalt rise in thy sinnes : as thou fallest asleep in the dust , so thou awakest in the morning of the resurrection ; if an ignorant christlesse wretch , as such thou shalt be araigned and judged . that god whom now sinners bid depart from them , will then be worth their acquaintance ( themselves being judges ; ) but alas ! then he will throw their own words in their teeth , and bid them depart from him , he desires not the knowledge of them . o sinners , you shall see at last , god can better be without your company in heaven , then you could without his knowledge on earth : yet , yet 't is day , draw your curtains , and behold christ shining upon your face with gospel-light ; hear wisdome crying in the streets , and christ piping under your window in the voice of his spirit and messengers , how long will ye simple ones love simplicity , and fools hate knowledge ? turne you at my reproof ; behold , i will pour out my spirit unto you , and make known my words unto you . what can you say ( sinners ) for your sottish ignorance ? where is your cloak for this sinne ? the time hath been when the word of the lord was precious , and there was no open vision , not a bible to be found in town or countrey ; when the tree of knowledge was forbidden fruit , and none might taste thereof without licence from the pope ; happy he that could get a leaf or two of the testament into a corner , afraid to tell the wife of his bosome . o how sweet were these waters , when they were forced to steal them ? but you have the word , or may in your houses ; you have those that open them every sabbath in your assemblies , many of you at least have the offers of your ministers to take any paines with you in private , passionately beseeching you to pitie your souls , and receive instruction : yea , 't is the lamentation they generally take up , you will not come unto them that you may receive light . how long may a poor minister sit in his study , before any of the ignorant sort will come upon such an errand ? lawyers have their clients , and physicians their patients : these are sought after , and call'd up at midnight for counsel : but alas ! the soule , which is more worth then raiment and body too , that is neglected , and the minister seldom thought on , till both these be sent away . perhaps when the physician gives them over for dead , then we must come and close up those eyes with comfort , which were never opened to see christ in his truth , or be counted cruel , because we will not sprinkle them with this holy water , and anoint them for the kingdome of heaven , though they know not a step of the way which leads to it . ah , poor wretches ! what comfort would you have us speak to those , to whom god himself speaks terrour ? is heaven ours to give to whom we please ? or is it in our power to alter the lawes of the most high , and save those whom he condemns ? do you not remember the curse that is to fall upon his head , that maketh the blinde to wander out of the way ? deut. . . what curse then would be our portion , if we should confirm such blinde soules , that are quite out of the way to heaven , encouraging you to go on and expect to reach heaven at last , when god knows your feet stand in those paths that lead to eternal death ? no , 't is written , we cannot , and god will not reverse it ; you may reade your very names among those damned soules which christ comes in flaming fire to take vengeance on , who the apostle tells us are such , that know not god , and obey not the gospel of our lord jesus christ , thes . . . and therefore in the feare of god , let this provoke you , of what age or sexe , rank or condition soever in the world , to labour for the saving knowledge of god in christ , whom to know is life eternal . are you young ? enquire after god betimes , while your parts are fresh , and memory strong , before the throng of worldly cares divert you , or lusts of youth debauch you . the feet of those lusts which have buried millions of others in perdition , stand ready to carry you the same way , if preventing grace come not and deliver you out of their hands , by seasoning your mindes with the knowledge of god. this morning-draught may prevent thy being infected with the ill savours thou mayest receive from the corrupt examples of others . nay , how long thy stay may be in the world thou knowest not , see whether thou canst not finde graves of thy length in the burial place ; and if thou shouldest die ignorant of god and his law , what would then become of thee ? the small brush and the old logs , young sinners , and those that are withered with age meet and burn together . or if thou shouldest stay a while longer here , may be because thou wilt not learn now , god will not teach thee then : or if thou shouldest in thy old age get acquaintance with god , yet 't is sad to be sowing thy seed , when thou shouldest be reaping thy sheaves , learning to know god , when thou mightest be comforting thy self from the old acquaintance thou hast enjoyed with him . are you old and ignorant ? alas , poor creatures ! your life in the socket , and this candle of the lord not set up and lighted in your understanding ? your body bowing to the dust , and nature tolling the passing bell , as it were , and you ( like one going into the dark ) know not whither death will lead you or leave you . 't is like the infirmities of age , make you wish your bones were even laid at rest in the grave : but if you should dye in this condition , your poor soules would even wish they were here again with their old burdens on their back ; aches and diseases of old age are grievous , but damned soules would thank god , if he would blesse them with such a heaven , as to lie in these paines to escape the torments of the other : o bethink you before you go hence ; the lesse time you have , the more diligence you must use to gain knowledge ; we need not be earnest , ( one would think ) to bid the poor prisoner learne his book , that cannot reade , when he knows he shall be hang'd if he read not his neck-verse . 't is not indeed the bare knowing the truths of the gospel , saves ; but the grosse ignorance of them to be sure will damn soules . are you poor ? it is not your poverty is your sin or misery , but your ignorance where the true treasure lies . were you gods poor , rich in knowledge and faith , you were happy , eccles . . . better is a poor and wise childe , then a foolish king , who will no more be admonish't ; yea , so happy , that did the princes of the world understand themselves aright , they would wish themselves in your clothes , how ragged soever they are , rather then be in their own robes ; there are better making for you in heaven which you shall put on , when theirs shall be pull'd off to their shame : it will not then trouble you that you were , while in the world , poor ; but it will torment them that they were so rich and great , and so poore to god and beggarly in their soules . are you rich ? labour for the knowledge of the most high . solomon had more of the worlds treasure then a thousand of you have , and yet we finde him hard at prayer , tugging with god for knowledge , chron. . . all these outward enjoyments are but vaginae bonorum , as afflictions are vaginae malorum . i am afraid many men think themselves priviledged by their worldly greatnesse from this duty , as if god were bound to save them , because rich . alas , sirs , there are not so many of you like to come there . i must confesse , it would make one tremble to think what a small number those among the great ones that shall be saved , are summed up into . not many great , not many rich ; why so few saved ? because so few have saving knowledge . o the atheisme , the ignorance , the sottish barbarisme that is to be found even in those that the world applaud , and even worship because of their lands and estates , who yet are not able to give any account of their faith ? a poore leather-coat christian will shame and catechize a hundred of them . if heaven were to be purchased with house and lands , then these would carry it away from the poore disciples of jesus christ , they have their hundreds and thousands ly by them for a purchase alwayes , but this money is not currant in heavens exchange . this is life eternall , to know thee , and jesus christ , whom thou hast sent . quest . but how may an ignorant soule attaine to knowledge ? answ . first , be deeply affected with the ignorance . some are blind , as la●dicea , and know it not . rev. . . as ignorance blinds the minde , so pride is a blind before their ignorance , that they know it not . these have such a high opinion of themselves , that they take it ill any should suspect them as such ; these of all men are most out of the way , to knowledge they are too good to learne of man as they think , and too bad to be taught of god. the gate into christs schoole is low , and these cannot stoop . the master himselfe is so humble and lowly , that he will not teach a proud scholar . therefore first become a foole in thy owne eye . a wiser man then thy selfe hath confessed as much , prov. . , . i am more brutish then any man , and have not the understanding of a man. i neither learned wisdome , nor have the knowledge of the holy. when thou art come to thy selfe to owne and blush at the brutish ignorance of thy minde , thou art fit to be admitted into christs school . if they be ashamed , then shew them the patterne of the house , ezek. . . secondly , be faithful with that little knowledge thou hast . art thou convinced this is a sinne , and that is a duty ? follow the light close , you know not what this little may grow to ; we use to set up our children with a little stock at first , and as they use it , so we adde . the kingdome of god comes of small beginnings . god complains of israel , they were brutish in their knowledge , jer. . . he doth not say brutish in their ignorance , had they sinned because they did not know better , this would have excused à tanto , but they did that which was brutish and unreasonable , as their worshiping graven images notwithstanding they knew to the contrary . that man shall not excel in knowledge who prostitutes it to sinne , job . . if they obey not , they shall perish by the sword , and shall die without knowledge . a candle pent up close in a dark lanthorn , swailes out apace : and so doth light shut up in the conscience , and not suffered to come forth in the conversation . those heathens that are charged for holding the truth in unrighteousnesse , rom. . . the next news you hear of them is , that they became vain in their imaginations , and their foolish heart was darkned , ver . . thirdly , ply the throne of grace . bene orasse est bene studuisse ; he is the best student in divinity , that studies most upon his knee . knowledge is a divine gift , all light is from heaven . god is the father of light , and prayer puts the soule under the pupillage of god. if any one lack wisdom , let him ask it of god. this is more then naked knowledge , wisdome how to use it . study may make one a great scholar in the scriptures , but prayer makes a wise christian , as it obtains sanctified knowledge , without which it is no perfect gift , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift and no gift . pray then with an humble boldnesse , god gives it to all that ask , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , candidly , liberally ; not like proud man who will rather put one to shame who is weak for his ignorance , then take the paines to teach him . thy petition is very pleasing to god. remember how solomon sped upon the like occasion , and promise thy self the same successe . christs school is a free school ; he denies none that come to him , so they will submit to the orders of the school ; and though all have not an answer in the same degree of knowledge ( it is not needful that all should be solomons in knowledge , except all were to be solomons in place ) yet the meanest disciple that christ sends forth shall be furnished with saving knowledge , enough to fit him for his admittance into heavens academy . thou shalt guide me with thy counsel , and after bring me to glory . fourthly , thou must bestow some time for thy diligent search after truth . truth lies deep , and must be digged for . since man was turned out of paradise he can do nothing without labour , except sinne ( this follows his hand indeed ) but this treasure of knowledge calls for spade and mattock . we are bid search the scripture , and dan. . . many shall runne to and fro , and knowledge shall be encreased ; a metaphor from merchants , who bestirre themselves to get an estate , runne to and fro , first in one land , then in another , where-ever they hear of any thing to be got , thither they post , though to the ends of the earth : thus must the soul runne from one duty to another , one while read , and anon meditate of what he hath read , then pray over his meditations , and aske counsel after all . what is the meaning of this , and how understand you that ? non schola epicuri fecit magnos viros sed contubernium . there is more light got sometimes by a short conference with the preacher , then by his whole sermon . be sure thou compasse all the means for knowledge within the walk of thy endeavour . in this thy search for knowledge observe three things . first , the end thou proposest that it be pure and holy , not meerly to know , as some do , who labour for knowledge , as many for estates , and when they have got it look on their notions , as they on their bags of money , but have not a heart to use their knowledge for their own or others good ; this is a sore evil . speculative knowledge like rachel is faire , but barren . not to be known and admired by others for thy stature in knowledge above thy brethren , verily it is too base an end to aime at in seeking knowledge , especially such as is the knowledge of god and christ . to see a heathen study for knowledge in philosophy , and then carry all his labour to this market , and think himself rewarded with obtaining the name for a wise man , is though base , yet more tolerable : but for one that knows god , and what it is to enjoy him , for such a one to content himself with a blast or two of sorry mans vain breath , this is folly with a witnesse , look thou fliest higher in thy end then so . labour for knowledge that thou mayest fear god whom thou knowest , thus david , psal . . . teach me , o lord , the way of thy statutes , and i shall keep it unto the end . the word of god is called a light unto our feet , not to our tongues meerly to talk of , but feet to walk by ; endeavour for it , not that thou may'st spread thy own name , but celebrate gods as david promiseth , when he understands the precepts of god , then he will talk of his wondrous works , he will trumpet the fame of them , and thereby awaken others to enquire after god. secondly , when thy end is right set , then thou must be constant in thy endeavour after it . the mysteries of christ are not learnt in a day . then shall we know , if we follow on to know the lord , hos . . . some are in a good mood ( may be ) and they will look into the bible , and read a chapter or two , and away they go for a week , and never practise it more ; like some boyes if at school one day truant all the week after : is it any wonder such thrive not in knowledge ? it is a good speech of bernard , tantum distat studium à lectione , quantum amicitia ab hospitio , socialis affectio à fortuit â salutatione . the study of the word , and the reading of it differs as much , as the friendship of such who every day converse lovingly together , doth from the acquaintance one hath with a stranger at an inne , or whom he salutes as he passeth by in the street . if you will get knowledge indeed , you must not onely salute the word now and then , but walk with it , and enter into daily converse with it . the three men ( who were indeed angels ) that stood by abraham , as he sat at his tent-door , were reserved , and strange , till abraham invited them into his tent , and entertain'd them friendly ; and then christ who was one among them ( as appears by the name jehovah given him in several verses , and also by what he promised he would do for sarah , ver . . not what god would do , which if a created angel he would ) begins to discover himself to abraham , and reveale his secrets to him . that soul above others shall be acquainted with the secrets of god in his word , that doth not slightly read the word , and as it were complement with it , at his tent-doore , but desires more intimacy with it , and therefore entertaines it within his soul by frequent meditating of it . david compares the word for sweetnesse to the honey and the honey-combe . indeed it is so full , that at first reading some sweetnesse will now and then drop from it , but he that doth not presse it by meditation , leaves the most behinde . thirdly , be sure thou takest the right order and method . arts and sciences have their rudiments , and also their more abstruse and deep notions ; and sure the right end to begin at , is first to learn the principles : he ( we say ) is not like to make a good scholar in the university , that never was good grammar-scholar . and they cannot be solid christians , that are not instructed in the grounds of christianity . the want of this is the cause why many are so unstedfast . first , of this way and then of that , blown like glasses into any shape , as false teachers please to breath . alas , they have no center to draw their lines from ; think it no disgrace you who have runne into error , and lost your selves in the labyrinths of deep points ( which now are the great discourse of the weakest professors ) to be set back to learn the first principles of the oracles of god better ; too many are as tertullian saith in another case , pudoris magìs memores quàm salutis , more tender of their reputation then their salvation , who are more ashamed to be thought ignorant , then careful to have it cured . fifthly , if thou wouldst attain to divine knowledge , wait on the ministery of the word . as for those who neglect this , and come not where the word is preacht , they do like one that should turn his back on the sunne that he may see it ; if thou wouldst know god , come where he hath appointed thee to learn. indeed , where the meanes is not , god hath extraordinary wayes , as a father if no school in town , will teach his childe at home , but if there be a publick school , thither he sends him : god maketh manifest ( saith paul ) the savour of his knowledge by us in every place , cor. . . let men talk of the spirit what they please . he will at last be found a quencher of the spirit , that is , a despiser of prophecy ; they both stand close together , thes . . , . quench not the spirit . despise not prophesying . but it is not enough , to sit under the meanes ; wofull experience teacheth us this , there are some no sun will tan , they keep their old complexion under the most shining and burning light of the word preached , as ignorant and prophane as those that never saw gospel-day ; and therefore if thou wilt receive any spirituall advantage by the word , take heed how thou hearest . first , look thou beest a wakefull hearer . is it any wonder he should go away from the sermon no wiser then he came , that sleeps the greatest part of it away , or heares betwixt sleeping and waking ? it must be in a dreame sure , if god reveales any thing of his mind to him . so indeed god did to the fathers of old , but it was not as they prophanely slept under an ordinance . o take heed of such irreverence . he that composeth himselfe to sleep ( as some do ) at such a time , or he that is not humbled for it , and that deeply ; both of them betray a base and low esteeme they have of the ordinance . surely thou thinkest but meanly of what is delivered , if it will not keep thee awake , yea , of god himselfe , whose message it is . see how thou art reproved by the awfull carriage of a heathen , and that a king. ehud did but say to eglon , i have a message from god unto thee , and he arose out of his seate , judge . . and thou clapest downe on thy seat to sleep ; o how darest thou put such an affront upon the great god ? how oft did you fall asleep at dinner , or telling your money ? and is not the word of god worth more then these ? i should wonder if such sermon-sleepers do dreame of any thing but hell-fire . 't is dangerous you know to fall asleep with a candle burning by our side ; some have been so burnt in their beds ; but more dangerous to sleep while the candle of the word is shining so neare us . what if you should sinke downe dead like eatychus ? here is no paul to raise you as he had ; and that you shall not , where is your security ? secondly , thou must be an attentive hearer . he that is awake , but wanders with his eye or heart , what doth he but sleep with his eyes open ? it were as good the servants should be asleep in his bed , as when up , not to minde his masters businesse . when god intends a soul good by the word , he drawes such a one to listen and hearken heedfully to what is delivered ; as we see in lydia , who ( 't is said ) attended unto the things which were spoken of paul. and those , luke . the people were attentive to heare him . they did hang on him as you shall see bees on some sweet flower , or as young birds on the bills of their dammes as they feed them ; that is , the soul which shall get light and life by the word . heare ye children , and attend to know understanding , prov. . . labour therefore in hearing the word to fixe thy quicksilver-minde , and set thy selfe to heare , as 't is said jehosaphat did to pray ; and that thou maiest , before thou goest , get thy heart into some deep sense of thy spirituall wants , especially of thy ignorance of the things of god , and thy deplored condition by reason of it ; till the heart be toucht , the minde will not be fixt . therefore you may observe , 't is said , god open'd the heart of lydia , that she attended , acts . . the minde goes of the wils errand ; we spend our thoughts upon what our hearts propose . if the heart hath no sense of its ignorance , or no desires after god , no wonder such a one listens not what the preacher saith ; his heart sends his mind another way . they sit before thee as my people ( saith god ) but their heart goeth after their covetousnesse ; they do not come out of such an intent or desire to heare for any good to their soules , then they would apply themselves wholly to the work ; no , it is their covetousnesse hath their hearts ; and therefore as some idle servant , when he hath waited on his master ; brought him to his pew , then he goes out to his good fellowes at the alehouse , and comes no more till sermon be almost done : so do the thoughts of most when they go to the ordinance , they slip out in the street , market or shop , you may finde them any where but about the duty before them , and all because these have their hearts more then god and his word . thirdly , thou must be a retentive hearer , without this the worke will ever be to begin againe . truths to a forgetfull hearer are as a seale set on water , the impression lasts no longer then the seale is on ; the sermon once done , and all is undone ; be therefore very carefull to fasten what thou hearest on thy memory ; which that thou maiest do , first , receive the truth in the love of it , an affectionate hearer will not be a forgetfull hearer . love helpes the memory ; can a woman forget her childe , or a maide her ornaments , or a bride her attire ? no , they love them too well : were the truths of god thus precious to thee , thou wouldest with david , think of them day and night . even when the christian through weaknesse of memory cannot remember the very words he heares , to repeate them ; yee then he keeps the power and savour of them in his spirit ; as when sugar is dissolved in wine , you cannot see it , but you may taste it ; when meat is eaten and digested , it is not to be found as it was received , but the man is cheered and strengthened by it , more able to walke and work then before , by which you may know it is not lost : so you may taste the truths the christian heard in his spirit , see them in his life . perhaps if you aske him what the particulars were the minister had about faith , mortification , repentance , and the like , he cannot tell you ; yet this you may finde , his heart is more broken for sin , more enabled to rely on the promises , and now weaned from the world . as that good woman answered one , that coming from sermon , ask't her what she remembred of the sermon ? said , she could not at present recal much , but she heard that which should make her reforme some things as soon as she came home . secondly , meditate on what thou hearest ; by this david got more wisdome then his teachers . observe what truth , what scripture is cleared to thee in the sermon more then before , take some time in secret to converse with it , and make it thereby familiar to thy understanding . meditation to the sermon is what the harrow is to the seed , it covers those truths , which else might have been pickt or washt away . i am afraid there are many proofs turned down at a sermon , that are hardly turned up , and lookt on any more , when the sermon is done ; and if so , you make others believe you are greater traders for your souls , then you are indeed ; as if one should come to a shop and lay by a great deal of rich ware , and when he hath done , goes away , and never calls for it . o take heed of such doings . the hypocrite cheats himself worst at last . thirdly , discharge thy memory of what is sinful . we wipe our table-book , and deface what is there scribled , before we can write new . there is such a contrariety betwixt the truths of god and all that is frothy and sinful , that one puts out the other ; if you would retain the one , you must let the other go . chap. vi. of the spirituality of the devils nature , and their extreme wickednesse . against spiritual wickednesse . these words are the fourth branch in the deseription , spiritual wickednesses , and our contest or combate with them as such exprest by the adversative particle [ against ] in the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word ; against the spirituals of wickednesse , which is , say some , against wicked spirits ; that is , true , but not all . i conceive with many interpreters , not only the spiritual nature of the devil , and the wickednesse thereof to be intended , but also , yea , chiefly the nature and kinde of those sins , which these wicked spirits do most usually and vigourously provoke the saints unto , and they are the spirituals of wickednesse , not those grosse fleshly sinnes , which the herd of beastly sinners like swine wallow in ; but sin spirituallized , and this , because it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not spirits , but spirituals . the words present us with these three doctrinal conclusions . first , the devils are spirits . secondly , the devils are spirits extremely wicked . thirdly , these wicked spirits do chiefly annoy the saints with , and provoke them to spiritual wickednesses . first , of the first . sect . i. first , they are spirits . spirit is a word of various acception in scripture . amongst other used often to set forth the essence and nature of angels good and evil , both which are called spirits . the holy angels , heb. . . are they not all ministring spirits ? the evil : there came forth a spirit and stood before the lord , and said , i will perswade him , kings . . that spirit was a devil . how oft is the devil call'd the unclean spirit , foule spirit , lying spirit , &c. sin did not alter their substance , for then , as one saith well , that nature and substance which transgrest could not be punish't . first , the devil is a spirit , that is , his essence is immaterial and simple , not compounded ( as corporal beings are ) of matter and forme : handle and see me ( saith christ to his disciples , that thought they had seen a spirit ) a spirit hath not flesh and bones , as ye see me have , luke . . if they were not thus immaterial , how could they enter into bodies and possesse them , as the scripture tells us they have , even a legion into one man ? luke . . one body cannot thus enter into another . secondly , the devils are spiritual substances , not qualities , or evil motions , arising from us , as some have absurdly conceived . so the sadduces , and others following them deny any such being , as angel good or evil : but this is so fond a conceit , that we must both forfeit our reason , and deny the scriptures to maintain it , where we finde their creation related , col. . . the fall of some from their first estate , jude . and the standing of others called the elect angels ; the happinesse of the one , who behold gods face ; and their employment , are sent out to attend on the saints as servants on their masters heirs , heb. . the misery of the other , reserved in chaines of darknesse unto the judgement of the great day ; and their present work , which is to do mischief to the souls and bodies of men , as far as they are permitted ; all which shew their subsistence plain enough . but so immerst is sorry man in flesh , that he will not easily beleeve what he sees not with his fleshly eyes ; upon the same account we may deny the being of god himself , because invisible . thirdly , they are entire spiritual substances , which have every very one proper existence : and thus they are distinguish't from the souls of men , which are made to subsist in a humane body ; and together with it to make one perfect man ; so that the soule , though when separated from the body , it doth exist , yet hath a tendency to union with its body again . fourthly , they are , though entire spiritual substances , yet finite , being but creatures . god only is the uncreated , infinite , and absolutely simple spirit , yea father of all other spirits . now from this spiritual nature of the devil , we may further see what a dreadful enemy we have to grapple with . first , as spirits they are of vast intellectual abilities . sorry man , while in this dark prison of the body , hath not light enough to know what angelical perfections are ; that they excel in knowledge all other creatures we know , because as spirits they come nearest by creation to the nature of god that made them ; the heavens are not lift higher from the earth , then angels by knowledge from man , while on earth . man by art hath leatn't to take the height of the stars of heaven , but where is he that can tell how far in knowledge angels exceed man ? 't is true , they have lost much of that knowledge they had , even all their knowledge as holy angels , what now they know of god hath lost its savour , and they have no power to use it for their own good . what jude saith of wicked men , may be said of them ; what they know naturally in these things they corrupt themselves . they know the holinesse of god , but love him not for it , as the elect angels do , and themselves by creation did . they know the evil of sin , and love it not the lesse ; but though they are such fooles for themselves , yet have subtilty too much for all the saints on earth , if we had not a god to play our game for us . secondly , as spirits they are invisible , and their approaches also . they come and you see not your enemy . indeed this makes him so little feared by the ignorant world , whereas it is his greatest advantage if rightly weighed . o if men have an apparition of the devil , or heare a noise in the night , they cry , the devil , the devil , and are ready to runne out of their wits for feare ; but they carry him in their hearts , and walk all the day long in his company , and feare him not . when thy proud heart is clambering up to the pinacle of honour in thy ambitious thoughts , who sets thee there but the devil ? when thy adulterous heart is big with all manner of uncleannesse and filthinesse , who but satan hath been there , begetting these brats on thy whorish spirit ? when thou art raging in thy passion , throwing burning coales of wrath and fury about with thy inflamed tongue , where was it set on fire but of hell ? when thou art hurried like the swine into the precipice , and even choakt with thy own drunken vomit , who but the devil rides thee ? thirdly , as spirits they are immortal . of other enemies you may hear news at last that they are dead which sought thy life , as the angel told joseph of herod . persecuting men walk a turne or two upon the stage , and are call'd off by death , and there is an end of all their plots ; but devils die not , they will hunt thee to thy grave , and when thou diest they will meet thee in another world , to accuse and torment thee there also . fourthly , they are unwearied in their motions . when the fight is over among men ; the conquerour must sit down and breathe , and so loseth the chase , because not able to pursue it in time . yea , some have given over their empires , as glutted with the blood of men , and weary of the work , when they cannot have their will as they desired : thus dioclesian , because he saw he did but mowe a medow , that grew the thicker for the cutting down ( as tertullian speaks of the christians martyred ) he throws away his scepter in a pet . charles the fifth did the like ( some say ) upon the same reason , because he could not root out the lutherans . but the devils spirit is never cowed , nor he weary of doing mischief , though he hath never stood still since first he began his walk to and fro the world . o what would become of us if a god were not at our back , who is infinitely more the devils odds then he ours ? sect . ii. secondly , they are wicked spirits ; wicked in the abstract , as in the text , and call'd by way of eminency in sin , the wicked one , mat. . . as god is called the holy one , because none holy as the lord. so , the devil the wicked one , because he is a none such in sinne . in a few particulars let us endeavour to take the height of the devils sinne , and the rather that we may judge of the degrees of sins , and sinners among the sons of men , the neerer god in holinesse , the more holy ; the liker the devil , the more wicked . first , these apostate angels are the inventers of sinne ; the first that sounded the trumpet of rebellion against their maker , and led the dance to all that sinne which since hath filled the world . now what tongue can accent this sinne to its full ? for such a noble creature whom god had set on the top as it were of all the creation neerest to himself , from whom god had kept nothing but his own royal diadem , for this peere and favorite of the court without any cause or solicitation from any other , to make this bold and blasphemous attempt to snatch at gods own crown , this paints the devil blacker then the thoughts of men and angels can conceive . he is called the father of lies , as those who found out any art , are called the father of it . jubal the father of all such as handle the harp , and organ ; he invented musick ; and this is a dreadful aggravation , because they sinned without a tempter . and though man is not in such a degree capable of this aggravation , yet some men sinne after the very similitude of the devils transgression in this respect , who as saint paul , rom. . . stiles them , are inventers of evil things . indeed sinne is an old trade , found out to our hand ; but as in other trades and arts , some famous men arise , who adde to the inventions of others , and make trades and arts ( as it wtre ) new ; so there ever are some infamous in their generation , that make old sinnes new by superadding to the wickednesse of others . uncleannesse is an old sinne from the beginning , but the sodomites will be filthy in a new way , and therefore it carries their name to this day . some invent new errrors , others new oathes , such as are of their own coyning , hot out of the mint , they scorne to sweare after the old fashion . others new devices of perseuting , as julian had a way by himself different from all before him ; and to the end of the world every age will exceed other in the degrees of sinning ishmael and the mockers of the old world , were but children and bunglers to the scoffers and cruel mockers of the last time . well take heed of shewing thy wit in inventing new sinnes , lest thou stirre up god to invent new punishments . is not destruction to the wicked , and a strange punishment to the workers of iniquity ? job . . sodom sinned after a new mode , and god destroys them after a new way , sends hell from above upon them . some have invented new opinions , monstrous errors , and god hath suited their monstrous errors with births as monstrous of their own body . secondly , they were not onely the inventers of sinne , but are still the chief tempters to , and promoters of sinne in the world , therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tempter ; and sinne called the work of the devil , whoever commits it ; as the house goes by the name of the master-workman , though he useth his servants hands to build it . o take heed of soliciting others to sinne ; thou takest the devils office ( as i may say ) out of his hand : let him do it himself if he will ; make not thy self so like him . to tempt another is worse then to sinne thy self . it speaks sinne to be of great growth in that man , that doth it knowingly and willingly . herbs and flowers shed not their seed till ripe , creatures propagate not , till of stature and age . what do those , that tempt others , but diffuse their wicked opinions and practices , and as it were raise up seed to the devil ; thereby-to keep up the name of their infernal father in the world ? this shews sin is mighty in them indeed . many a man though so cruel to his own soul as to be drunk or sweare , yet will not like this in a childe or servant ; what are they then but devils incarnate , who teach their children the devils catechisme , to sweare and lie , drink and drab ? if you meet such , be not afraid to call them ( as paul did elymas , when he would have perverted the deputy ) children of the devil , full of all subtilty and mischief , and enemies of all righteousnesse . o do you not know what you do , when you tempt ? i 'le tell you . you do that , which you cannot undo by your own repentance ; thou poisonest one with errour , initiatest another in the devils school , ( alehouse i mean ) but afterwards may be thou seest thy mistake , and recantest thy errour , thy folly , and givest over thy drunken trade ; art thou sure now to rectifie and convert them with thy selfe ? alas poor creatures ! this is out of thy power , they may be will say as he ( though he did it upon a better account ) that was solicited to turne back to popery by him , who had before perswaded him to renounce the same , you have given me one turn , but shall not give me another . and what a grief to thy spirit will it be , to see these going to hell on thy errand , and thou not able to call them back ? thou mayest cry out as lam●ch , i have slaine a man to my wounding , and a young man to my hurt . nay , when thou art asleep in thy grave , he whom thou seducedst may have drawn in others , and thy name may be quoted to commend the opinion and practice to others , by which ( as it is said , though in another sense , abel being dead , yet speaks ) thou mayest , though dead , sinne in those that are alive , generation after generation . a little spark kindled by the errour of one , hath cost the pains of many ages to quench it , and when thought to be out , hath broke forth again . thirdly , they are not barely wicked , but maliciously wicked . the devill hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote his spightfull nature , his desire to vex and mischief others . when he drawes souls to sinne , it is not because he tastes any sweetnesse , or findes any profit therein ; he hath too much light to have any joy or peace in sin : he knows his doome , and trembles at the thought of it , and yet his spightful nature makes him vehemently desire and uncessantly endeavour the damnation of souls . as you shall see a mad dogge run after a flock of sheep , kill one , then another , and when dead , not able to eate of their flesh , but kills to kill : so satan is carried out with a boundlesse rage against man , especially the saints , he would not , if he could , leave one of christs flock alive ; such is the height of his malice against god whom he hates with a perfect hatred , and because he cannot reach him with a direct blow , therefore he strikes him at second hand through his saints ; that wicked arme which reacheth not to god , is extended against these excellent on the earth , well knowing the life of god is in a manner bound up in theirs . god cannot outlive his honour , and his honour speeds as his mercy is exalted or depressed ; this being the attribute god meanes to honour in their salvation so highly , and therefore maligned above the rest by satan . and this is the worst that can be said of these wicked spirits , that they maliciously spite god , and in god the glory of his mercy . vse first this may help us to conceive more fully what the desperate wickednesse of mans nature is , which is so hard to be known , because it can never be seen at once , it being a fountain whose immensity consists not in the streame of actual sinne ( that is visible , and may seem little ) but in the spring that uncessantly feeds this , but here is a glasse that will give us the shape of our hearts truly like themselves . seest thou the monstrous pitch and height of wickednesse that is in the devil , all this there is in the heart of every man , there is no lesse wickednesse potentially in the tamest sinner on earth , then in the devils themselves , and that one day thou whoever thou art wilt shew to purpose , if god prevent thee not by his renewing grace , thou art not yet fledg'd , thy wings are not grown to make thee a flying dragon ▪ but thou art of the same brood , the seed of this serpent is in thee , and the devil begets a child like himselfe ; thou yet standest in a soile not so proper for the ripening of sinne , which will not come to its fulnesse till transplanted unto hell . thou who art here so maidenly and modest , as to blush at some sinnes out of shame , and forbear the acting of others out of fear : when there thou shalt see thy case as desperate as the devil doth his , then thou wilt spit out thy blasphemies with which thy nature is stuft , with the same malice that he doth . the indians have a conceit that when they die , they shall be transform'd into the deformed likenesse of the devil , therefore in their language they have the same word for a dead man and the devil ; sinne makes the wicked like him before they come there , but indeed they will come to their countenance more fully there , when those flames shall wash off that paint , which here hides their complexion . the saints in heaven shall be like the angels in their alacrity , love and constancy to serve god , and the damned like the devils in sinne as well as punishment . this one consideration might be of excellent use to unbottome a sinner , and abase him so as never to have high thought of himself . it is easie to runne down a person whose life is wicked , and convince him of the evil of his actions , and make him confesse what he doth is evil ; but here is the thicket we lose him in , he will say , 't is true , i am overseen , i do what i should not , god forgive me : but my heart is good . thy heart good , sinner ? and so is the devils , his nature is wicked and thine as bad as his . these pimples in thy face shew the heat of thy corrupt nature within , and without gospel-physick , the blood of christ applied to thee , thou wilt die a leper ; none but christ can give thee a new heart , till which thou wilt every day grow worse and worse . sin is an hereditary disease that encreaseth with age . a young sinner will be an old devil . vse again , it would be of use to the saints , especially those in whom god by his timely call forestall'd the devils market ; as sometimes the spirit of god takes sin in its quarters before it comes into the field , in the sinnes of youth : now such a one finding not those daring sinnes committed by him that others have been left unto , may possibly not be so affected with his own sinne or gods mercy . o let such a one behold here the wickednesse of his heart in this glasse of the devils nature , and he will see himself as a great debtor to the mercy of god as manasses , or the worst of sinners , as in pardoning , so in preventing the same cursed nature with theirs , before it gave fire on god with those bloody sinnes which they committed . that thou didst not act such outragious sinnes , thou art beholden to gods gracious surprize , and not the goodnesse of thy nature which hath the devils stamp on it , for which god might have crusht thee , as we do the brood of serpents before they sting , knowing what they will do in time . who will say that faux suffered unjustly , because the parliament was not blown up ? it was enough that the materials for that massacre were provided , and he taken there with match and fire about him ready to lay the traine ; and canst thou say when god first took hold on thee , that thou had'st not those weapons of rebellion about thee , a nature fully charged with enmity against god , which in time would have made its own report of what for present lay like unfired ponder silent in thy bosome , o christian , think of this , and be humbled for thy villainous nature , and say , blessed be god that sent his spirit and grace so timely to stay thy hand , ( as abigail to david ) while thy nature meditated nothing but warre against god and his laws . vse again . thirdly , are the devils so wickedly malicious against god himself ? o sirs , take the right notion of sinne , and you will hate it . the reason why we are so easily perswaded to sinne is , because we understand not the bottome of his designe in drawing a creature to sinne . it is with men in sinning as it is with armies in fighting ; captains beat their drummes for voluntiers , and promise all that list pay and plunder , and this makes them come trowling in : but few consider what the ground of the warre is ; against whom , or for what . satan enticeth to sinne , and give golden promises what they shall have in his service with which silly souls are won : but how few ask their souls , whom do i sinne against ? what is the devils designe in drawing me to sinne ? shall i tell thee ? dost thou think 't is thy pleasure , or profit he desires in thy sinning ? alas , he means nothing lesse , he hath greater plots in his head then so . he hath by his apostasie proclaim'd warre against god , and he brings thee by sinning to espouse his quarrel , and to jeopard the life of thy soul in defence of his pride and lust ; which that he may do , he cares no more for the damnation of thy soul , then the great turk doth to see a company of his slaves cut off for the carrying on of his designe in a siege : and darest thou venture to go into the field upon his quarrel against god ? o earth , tremble thou at the presence of the lord. this bloody joab sets thee , where never any came off alive . o stand not where gods bullets fly , throw down thy armes , or thou art a dead man. whatever others do , o ye saints , abhorre the thoughts of sinning willingly , which when you do , you help the devil against god , and what more unnatural then for a childe to be seen in armes against his father ? chap. vii . of satans plot to defile the christians spirit with heart-sinnes . the second point followes . that these wicked spirits do chiefly annoy the saints with , and provoke them to spiritual sinnes . sinnes may be called spiritual upon a double account ; either from the subject wherein they are acted , or from the object about which they are conversant . first , in regard of the subject ; when the spirit or heart is the stage whereon sinne is acted , this is a spiritual sinne ; such are all impure thoughts , vile affections and desires ; though the object be fleshly lust , yet are spiritual sinnes , because they are purely acts of the soul and spirit , and break not forth unto the outward man. secondly , in regard of the object , when that is spiritual and not carnal , such as are idolatry , errour , spiritual pride , unbelief , &c. both which paul calls the filthinesse of the spirit , and distinguisheth them from filthinesse of the flesh , cor. . . sect . i. first , of the first , satan labours what he can to provoke the christian to heart-sinnes ▪ to stirre up and foment these inward motions of sinne in the christians bosome ; hence it is he can go about no duty but these ( his impes i may call them ) haunt him , one motion or other darts in to interrupt him , as paul tells us of himselfe , when he would do good , evil was present with him ; if a christian should turne back , when ever these crosse the way of him , he should never go on his journey to heaven . it is the chief game the devil hath left to play against the children of god ; now his field-army is broken , and his commanding power taken away which he had over them , to come out of these his holds where he lies sculking , and fall upon their rear with these suggestions . he knows his credit now is not so great with the soul , as when it was his slave ; then no drudgery work was so base that it would not do at his command , but now the soul is out of his bondage , and he must not think to command anothers servant as his own : no , all he can do is to watch the fittest season ( when the christian least suspects ) and then to present some sinful motion handsomely drest up to the eye of the soul , that the christian may ( before he is aware ) take this brat up and dandle it in his thoughts , till at last he makes it his own by embracing it ; and this he knowes will defile the soul , and may be this boy sent in at the window may open the door to let in a greater thief ; or if he should not so prevaile , yet the guilt of these heart-sinnes , yea their very neighbour-hood will be a sad vexation to a gracious heart , whose nature is so pure that it abhorres all filthinesse ( so that to be haunted with such motions is , as if a living man should be chain'd to a stinking carcase , that where ever he goes he must draw that after him ) and whose love is so dear to christ that it cannot bear the company of those thoughts without amazement and horrour , which are so contrary and abusive to his beloved . this makes satan so desirous to be ever raking in the unregenerate part , that as a dunghil stirr'd it may offend them both with the noisome streames which arise from it . sect . ii. vse first , let this be for trial of thy spiritual state . what entertainment findes satan when he comes with these spirituals of wickednesse , and solicites thee to dwell on them ? canst thou dispense with the filthinesse of thy spirit , so thy hands be clean ? or dost thou wrestle against these heart-sinnes as well as others ? i do not ask whether such guests come within thy door , for the worst of sinnes may be found in the motions of them , not only passing by the door of a christian , but looking in also , as holy motions may be found stirring in the bosome of wicked men : but i ask thee whether thou canst finde in thy heart to lodge these guests and bid them welcome . 't is like thou wouldst not be seen to walk in the street with such company , not lead a whore by the hand through the town , not violently break open thy neighbours house to murder or rob him : but canst thou not under thy own roofe , in the withdrawing room of thy soul let thy thoughts hold up an unclean lust , while thy heart commits speculative folly with it ? canst thou not draw thy neighbour into thy den , and there rend him limb from limb by thy malice , and thy heart not so much as cry murder , murder ? in a word canst thou hide any one sinne in the vance roofe of thy heart , there to save the life of it when enquired after by the word and spirit , as rahab hid the spies , and sent the king of jerichoes messengers to pursue them , as if they had been gone ? perhaps thou canst say , the adulterer , the murderer is not here , thou hast sent these sinnes away long ago , and all this while thou hidest them in the love of thy soul ; know it or thou shalt another day know it to thy cost , thou art stark naught . if there were a spark of the life of god or the love of christ in thy bosome , though thou couldst not hinder such motions in thy soul , yet thou wouldst not conceale them , much lesse nourish them in thy bosome ; when over-powered by them thou wouldst call in help from heaven against these destroyers of thy soul . vse secondly , shew your loyalty , o ye saints , to god by a vigorous resistance of , and wrestling against these spirituals of wickednesse . first , consider , christian , heart-sinnes are sinnes as well as any ; the thought of foolishnesse is sinne , prov. . . mercury is poison in the water distill'd , as well as in the grosse body . uncleannesse , covetousnesse , murder , are such in the heart as well as in the outward act ; every point of hell , is hell . secondly , consider thy spirit is the seat of the holy spirit . he takes up the whole heart for his lodging , and 't is time for him to be gone when he sees his house let over his head . defile not thy spirit , till thou art weary of his company . thirdly , consider , there may be more wickednesse in a sinne of the heart , then of the hand and outward man ; for the aggravation of these is taken from the behaviour of the heart in the act . the more of the heart and spirit is let out , the more malignity is let in to any sinfull act . to back-slide in heart , is more then to back-slide ; 't is the comfort of a poor soul when tempted and troubled for his relapses , that though his foot slides back , yet his heart turnes not back , but faceth heaven and christ at the same time ; so to erre in the heart , is worse then to have an errour in the head ; therefore god aggravates israels sinne with this , they do alwayes erre in their heart . their hearts runne them upon the errour , they liked idolatry , and so were soon made to believe what pleased them best . as on the contrary , the more of the heart and spirit is in any holy service , the more real goodnesse there is in it , though it f●ll short of others in the outward expression . the widowes two mites surpassed all the rest , christ himselfe being judge ; so in sinne , though the internal acts of sinne in thoughts and affections seem light upon mans balance if compared with outward acts , yet these may be so circumstanciated that they may exceed the other in gods account ; peter layes the accent of magus his sinne on the wicked thought , which his words betrayed to be in his heart , pray god , if perhaps the thought of thy heart may be forgiven , act. . . sauls sinne in sparing agag , and saving the best of the sheep and oxen , which he was commanded to destroy , was materially a farre lesse sinne then davids adultery and murder , yet it is made equal with a greater then both , even witchcraft it selfe , sam. . . and whence receiv'd his sinne such a dye , but from the wickednesse of his heart , that was worse then davids when deepest in the temptation ? fourthly , if satan get into thy spirit and defile it , o how hard wilt thou finde it to stay there ? thou hast already sipt of his broth , and now art more likely to be overcome at last to sit down and make thy full meale of that , which by tasting hath vitiated thy palate already . it were strange if while thou art musing and thy heart hot with the thoughts of lust , the fire should not break forth at thy lips , or worse . quest . but what help have we against this sort of satans temptations ? answ . i suppose thee a christian , that makest this question ; and if thou dost it in the plainnesse of thy heart it proves thee one . who besides will , or can desire in earnest to be eased of these guests ? even when a carnal heart prayes for deliverance from them , he would be loath his prayer should be heard . not yet lord , the heart of such a one cries , as austin confessed of himself . sin is as truly the off-spring of the soule as children are of our bodies , and it findes as much favour in our eyes , yea more , for the sinner can slay a son to save a sin alive , micah . . and of all sinnes none are more made on then these heart sins . first , because they are the first-born of the sinful heart , and the chiefest strength of the soule is laid out upon them . secondly , because the heart hath more scope in them then in outward acts . the proud man is staked down oft to a short state , and cannot ruffle it in the world , and appear to others in that pomp he would ; but within his own bosome he can set up a stage , and in his own foolish heart present himself as great a prince as he pleaseth . the malicious can kill in his desires as many in a few minutes , as the angel smote in a night of senacheribs host . nero thus could slay all rome on the block at once . thirdly , these sins stay with the soule when the other leave it ; when the sinner hath cripled his body with drunkennesse and filthinesse . and proves miles emeritus , cannot follow the devils campany longer in those wayes , then these cursed lusts will entertain the sinner with stories of his old pranks and pleasures . in a word , these inward lusts of the heart have nothing but the conscience of a deity to quell them . other sins put the sinner to shame before men , and as some that believed on christ , durst not confesse him openly because they loved the praise of men , so there are sinners who are kept from vouching their lusts openly , for the same tendernesse to their reputation ; but here is no feare of that , if they can but forget that heaven sees them , or perswade themselves there is no danger from thence ; the coast then is clear , they may be as wicked as they please . these make inward sins so hugg'd and embraced . if thou therefore canst find thy heart set against these , i may venture to call thee a christian , and for thy help against them , first , be earnest with god in prayer to move and order thy heart in its thoughts and desires . if the tongue be such an unruly thing that few can tame ; o what is the heart where such a multitude of thoughts are flying forth as thick as bees from the hive , and sparks from the furnace ! it is not in man , not in the holiest on earth to do this without divine assistance . therefore we finde david so often crying out in this respect to order his steps in his word , to unite his heart to his feare , to en●●ine his heart to his testimonies . as a servant , when the childe he tends is troublesome , and will not be ruled by him , calls out to the father to come to him , who no sooner speaks but all is whist with him ; no doubt holy david found his heart beyond his skill or power , that makes him so oft do its errand to god. indeed god hath promised thus much to his children , to order their steps for them , psal . . . only he looks they should bring their hearts to him for that end . commit thy work to the lord , and thy thoughts shall be established , prov. . . or ordered . art thou setting thy face towards an ordinance , where thou art sure to meet satan , who will be disturbing thee with worldly thoughts , and may be worse ? let god know from thy mouth whither thou art going , and what thy feares are ; never doth the soule march in so goodly order , as when it puts it self under the conduct of god. secondly , set a strong guard about thy outward senses : these are satans landing places , especially the eye and the eare . take heed what thou importest at these ; vaine discourse seldome passeth without leaving some tincture upon the heart , as unwholesome aire inclines to putrefaction things sweet in themselves : so unsavoury discourse to corrupt the minde that is pure ; look thou breathest therefore in a clear aire . and for thy eye , let it not wander , wanton objects cause wanton thoughts . job knew his eye and his thoughts were like to go together , and therefore to secure one , he covenants with the other , job , . thirdly , often reflect upon thy self in a day , and observe what company is with thy heart . a careful master will ever and anon be looking into his work-house , and see what his servants are doing , and a wise christian should do the same . we may know by the noise in the school , the master is not there : much of the mis-rule in our bosomes ariseth from the neglect of visiting our hearts . now when thou art parlying with thy soule , make this threefold enquiry . first , whether that which thy heart is thinking on be good or evil . if evil and wicked , such as are proud , unclean , distrustful thoughts , shew thy abhorrency of them , and chide thy soul sharply for so much as holding conference with them , of which nought can come , but dishonour to god , and mischief to thy own soul , and stirre up thy heart to mourn for the evil neighbour-hood of them , and by this thou shalt give a testimony of thy faithfulnesse to god. when david mourn'd for abner , all israel 't is said understood that day , that it was not of the king to stay abner : thy mourning for them will shew these thoughts are not so much of thee , as of satan . secondly , if they be not broadly wicked , enquire whether they be not empty , frothy , vaine imaginations , that have no subserviency to the glory of god , thy own good or others ; and if so , leave not till thou hast made thy selfe apprehensive of satans designe on thee in them ; though such are not for thy purpose , yet they are for his , they serve his turne to keep thee from better . all the water is lost that runnes beside the mill , and all thy thoughts are waste which help thee not to do gods work withal in thy general or particular calling . the bee will not sit on a flower where no honey can be suckt , neither should the christian . why sittest thou here idle ( thou shouldest say to thy soul ) when thou hast so much to do for god and thy soul , and so little time to dispatch it in ? thirdly , if thou findest they are good for matter thy heart is busied about , then enquire whether they be good for time and manner , which being wanting they degenerate , first , for the season ; that is good fruit which is brought forth in its season . christ liked the work his mother would have put him upon as well as her self , john . but his time was not come . good thoughts and meditations misplaced , are like some interpretations of scripture , good truths , but bad expositions ; they fit not the place they are drawn from , nor these the time . to pray when we should hear , or be musing on the sermon when we should pray , this is to rob god one way to pay him another . secondly , tarefully observe the manner . thy heart may meditate a good matter , and spoile it in the doing . thou art may be musing of thy sinnes , and affecting thy heart into a sense of them , but so , that while thou art stirring up thy sorrow thou weakenest thy faith on the promise , that is thy sinne . he is a bad chirurgion , that in opening a veine goes so deep that he cuts an artery , and lames the arme if not kills the man. or thou art thinking of thy family and providing for that , this thou oughtest to do and wert worse then an infidel if thou neglectest , but may be these thoughts are so distracting and distrustfull as if there were no promise , no providence to relieve thee . god takes this ill , because it reflects upon his care of thee ; o how near doth our duty here stand to our sinne ! so much care is necessary ballast to the soul , a little more sinks it under the waves of unbeliefe ; like some things very wholesome , but one degree more of hot or cold would make them poison . chap. viii . how satan labours to corrupt the christians minde with errour . the second sort of spiritual sinnes are such as are not only acted in the spirit , but are conversant about spiritual objects proper to the soules nature that is a spirit , and not laid out in carnal passions of fleshly lusts , in which the soul acts but as a pander for the body , and partakes of their delights only by way of sympathy ; for as the soul feels the bodies pains no other way then by sympathy , so neither doth it share in the pleasures of the flesh by any proper taste it hath of them , but only from its neer neighbourhood with the body doth sympathize with its joy ; but in spiritual wickednesses that corrupt the minde , here the soul moves in its own sphere , with a delight proper to it selfe ; and there are no lesse of these then the other . there is hardly a fleshly lust , but hath some spiritual sinne analogical to it , as they say there is no species of creatures on the land but may be pattern'd in the sea : thus the heart of man can produce spiritual sinnes answering carnal lusts ; for whoredom and uncleannesse of the flesh , there is idolatry call'd in scripture spiritual adultery , from which the seat of antichrist is call'd spiritual sodom ; for sensual drunkennesse , there is a drunkennesse of the minde intoxicating the judgement with errour , a drunkennesse of the heart in cares and feares ; for carnal pride in beauty , riches , honour , there is a spiritual pride of gifts graces , &c. now satan in an especial manner assaults the christian with such as these ; it would require a larger discourse then i can allow to runne over the several kindes of them ; i shall of many pick out two or three . as first , satan labours to corrupt the mind with erroneous principles , he was at work at the very first plantation of the gospel , sowing his darnel , assoon almost as christ his wheate , which sprung up in pernicious errours , even in the apostles times , which made them take the weeding-hook into their hands , and in all their epistles labour to countermine satan in this design . now satan hath a double design in this his endeavour to corrupt the mindes of men , especially professours , with errour . sect . i. first , he doth this in despite to god , against whom he cannot vent his malice at a higher rate then by corrupting his truth , which god hath so highly honoured , psal . . . thou hast magnified thy word above all thy name . every creature bears the name of god , but in his word and truth therein contained 't is writ at length , and therefore he is more choice of this , then of all his other works ; he cares not much what becomes of the world and all in it , so he keeps his word , and saves his truth . ere long we shall see the world on a light flame , the heavens and earth shall passe away , but the word of the lord endures for ever . when god will , he can make more such worlds as this is , but he cannot make another truth , and therefore he will not lose one iota thereof . satan knowing this , sets all his wits on work to deface this truth , and disfigure it by unsound doctrine . the word is the glasse in which we see god , and seeing him are changed into his likenesse by his spirit . if this glasse be crackt , then our conceptions we have of god will mis-repesent him unto us , whereas the word in its native clearnesse sets him out in all his glory unto our eye . secondly , he endeavours to draw into this spiritual sin of errour , as the most subtil and effectual means to weaken , if not destroy the power of godlinesse in them . the apostle joynes the spirit of power and a sound minde together , tim . . indeed the power of holinesse in practice depends much on the foundnesse of judgement . godlinesse is the childe of truth , and it must be nurst , if we will have it thrive with no other milk then of its own mother . therefore we are exhorted to desire the sincere milk of the word , that we may grow , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if this milk be but a little dash't with errour , it is not so nutritive all errour , how innocent soever any may seem , ( like the ivy ) draws away the strength of the souls love from holinesse . hosea tells us , whoredom and wine take away the heart ; now errour is spiritual adultery . paul speaks of his espousing them to christ ; when a person receives an errour , he takes a stranger into christs bed , and it is the nature of adulterous love to take away the wises heart from her true husband , that she delights not in his company so much as of her adulterous lover : and do we not see it at this day fulfill'd ? do not many shew more zeal in contending for one errour , then for many truths ? how strangely are the hearts of many taken off from the wayes of god , their love cool'd to the ordinances and messengers of christ ? and all this occasioned by some corrupt principle got into their bosomes , which controuls christ and his truth , as hagar and her son did sarah and her childe . indeed christ will never enjoy true conjugal love from the soule , till like abraham he turns these out of doors . errour is not so innocent a thing as many think it ; it is as unwholesome food to the body , that poisons the spirits and surfeits the whole body , which seldom passeth away and not break out into sores . as the knowledge of christ carries a soule above the pollutions of the world , so errour entangles and betrayes it to those lusts , whose hands it had escaped . thirdly , satan in drawing a soule into this spiritual sin hath a designe to disturb the peace of the church , which is rent and shattered when this fire-ship comes among them . i hear ( saith paul ) there are divisions among you , and i partly beleeve it , for there must be heresies , cor. . , . implying that divisions are the natural issue of heresie . errour cannot well agree with errour , except it be against the truth , then indeed ( like pilate and herod ) they are easily made friends , but when truth seems to be overcome , and the battel is over with that , then they fall out among themselves , and therefore it is no wonder if it be so troublesom a neighbour to truth . o sirs , what a sweet silence and peace was there among christians a dozen years ago ; me thinks the looking back to those blessed dayes in this respect , ( though they had also another way their troubles , yet not so uncomfortable , because that storme united , this scatters the saints spirits ) is joyous to remember in what unity and love christians walk't , that the persecutors of those times might have said , as their predecessours did of the saints in primitive times , see how they love one another ; but now alas they may jeere and say , see how they that loved so dearly are ready to pluck one anothers throats out . sect . ii. the application of this shall be only in a word of exhortation to all , especially you who bear the name of christ by a more eminent profession of him . o beware of this soul-infection , this leprosie of the head . i hope you do not think it needlesse , for 't is the disease of the times . this plague is begun , yea , spreads apace ; not a flock , a congregation hardly that hath not this scab among them . paul was a preacher the best of us all may write after , and he presseth this home upon the saints , yea , in the constant course of his preaching it made a piece of his sermon , acts . , . he sets us preachers also on this work : take heed to your selves , and to all the flock ; for i know this , that after my departure shall grievous wolves enter ; also of your own selves shall men arise speaking perverse things ; therefore watch . and then he presents his own example , that he hardly made a sermon for several yeares , but this was part of it to warn every one night and day with teares . we need not prophesie what impostors may come upon the stage , when we go off : there are too many at present above board of this gang , drawing disciples after them . and if it be our duty to warn you of them , surely 't is yours to watch , lest you by any of them be led into temptation in this houre thereof , wherein satan is let loose in so great a measure to deceive the nation . may you not as easily be sowered with this leaven , as the disciples whom christ bids beware ? are you priviledged above those famous churches of galatia and corinth , many of which were bewitched with false teachers , and in a manner turned to another gospel ? is satan grown orthodox , or have his instruments lost their cunning , who hunt for souls ? in a word , is there not a sympathy between thy corrupt heart and errour ? hast thou not a disposition , which like the fomes of the earth , makes it natural for these weeds to grow in thy soile . seest thou not many prostrated by this enemy , who sate upon the mountain of their faith , and thought it should never have been removed , surely they would have tooke it ill to have been told you are the men and women that will decry sabbaths , which now ye count holy ; you will turn pelagians , who now defie the name ; you will despise prophecie it self , who now seem so much to honour the prophets ; you will throw family-duties out of doors , who dare not now go out of doors , till you have prayed there . yet these , and more then these are come to passe , and doth it hot behove thee ( christian ) to take heed lest thou fallest also ? and that thou mayest not , first , make it thy chief care to get a through change of thy heart . if once the root of the matter be in thee , and thou beest bottom'd by a lively faith on christ , thou art then safe , i do not say wholly free from all errour , but this i am sure , free from ingulphing thy soule in damning errour . they went out from us , ( saith saint john ) but they were not of us , for if they had been of us they would no doubt have continued with us , john . as if he had said , they had some outward profession , and common work of the spirit with us , which they have either lost or carried over to the devils quarters , but they never had the unction of the sanctifying spirit . by this , verse . he distinguisheth them , and comforts the sincere ones , who possibly might feare their own fall by their departure : but ye have an unction from the holy one , and ye know all things . 't is one thing to know a truth , and another thing to know it by unction . an hypocrite may do the former , the saint only the latrer it is this unction which gives the soule the savour of the knowledge of christ ; those are the fit prey for impostors , who are enlightened , but not enlivened . o it 's good to have the heart establish't with grace , this as an anchor will keep us from being set a drift , and carried about with divers and strange doctrines , as the apostle teacheth us , heb. . . secondly , ply the work of mortification . crucifie the flesh daily . heresie though a spiritual sinne , yet by the apostle reckon'd among the deeds of the flesh , gal. . . because it is occasioned by fleshly motives , and nourisht by carnal food and fuel . never any turn'd heretick , but flesh was at the bottome , either they serv'd their belly , or a lust of pride ; 't was the way to court , or secur'd their estates , and saved their lives , as sometimes the reward of truth is fire and fagot ; some pad or other is in the straw when least seen , and therefore it 's no wonder that heresies should end in the flesh , which in a manner sprang from it . the rheume in the head ascends in fumes from the stomack , and returnes thither , or unto the lungs which at last fret and ulcerate : carnal affections first send up their fumes to the understanding , clouding that , yea , bribing it to receive such and such principles for truths , which imbraced , fall down into the life corrupting that with the ulcer of profanenesse . so that , christian , if once thou canst take off thy engagements to the flesh , and become a free-man , so as not to give thy vote to gratifie thy carnal fears or hopes , thou wilt then be a sure friend to truth . thirdly , waite conscionably on the ministery of the word . satan commonly stops the eare from hearing sound doctrine , before he opens it to embrace corrupt . this is the method of soules apostatizing from truth , tim. . , . they shall turn their eares from the truth , and shall be turned unto fables . satan like a cunning thief drawes the soul out of the road into some lane or corner , and there robs him of the truth . by rejecting of one ordinance we deprive our selves of the blessing of all other : say not that thou prayest to be led into truth , he will not hear thy prayer if thou turnest thine eare from hearing the law . he that loves his child , when he sees him play the truant , will whip him to school : if god loves a soul , he will bring him back to the word with shame and sorrow . fourthly , when thou hearest any unusual doctrine , though never so pleasing , make not up the match hastily with it : have some better testimony of it before you open your heart to it . the apostle indeed bids us entertain strangers , for some have entertain'd angels unawares , heb. . . but he would not have us carried about with strange doctrine , vers . . by this i am sure some have entertained devils . i confesse . 't is not enough to reject a doctrine , because strange to us , but ground we have to wait and enquire . paul marvelled that the galatians were so soon removed from him , who had called them unto the grace of christ , unto another gospel ; they might sure have stayed till they had acquainted paul with it , and asked his judgement ; what , no sooner an impostour come into the countrey and open his pack , but buy all his ware at first sight ? o friends , were it not more wisdom to pray such new notions over and over again , to search the word and our hearts by it , yea , not to trust our own hearts , but call in counsel from others . if your minister have not such credit with you , yet the most holy , humble and establish't christians you can finde . errour is like fish , which must be eaten new , or it will stink , when those dangerous errours sprung up first in new england , o how unsettled were many of the churches ? what an outis was made , as if some mine of gold had been discovered ; but in a while , when those errours came to their complexion , and it was perceived whither they were bound , to destroy churches , ordinances , and power of godlinesse : then such as feared god , who had stept aside , returned back with shame and sorrow . chap. ix . of pride of gifts , and how satan tempts the christian thereto . the second spiritual wickednesse which satan provokes unto , especially the saint , is spiritual pride . this was the sin made him of a blessed angel a cursed devil , and as it was his personal sin , so he chiefly labours to derive it to the sons of men : and he so far prevailed on our first parents , that ever since this sin hath and doth claim a kinde of regency in the heart , making use both of bad and good to draw her chariot . first , of evil ; pride enters into the labours of other sins , they do but work to make her brave , as subjects to uphold the state and grandure of their prince : thus you shall see some drudge and droile , cheat , cosen , oppresse ; and what mean they ? o 't is to get an estate to maintain their pride . others fawn and flatter , lie , dissemble , and for what ? to help pride up some mount of honour . again , it maketh use of that which is good , it can work with gods own tooles , his ordinances , by which the holy spirit advanceth his kingdom of grace in the hearts of his saints . these often are prostituted to pride . a man may be very zealous in prayer and painful in preaching , and all the while pride is the master whom he serves , though in gods livery . it can take sanctuary in the holiest actions , and hide it self under the skirt of vertue it self . thus while a man is exercising his charity pride may be the idol in secret for which he lavisheth out his gold so freely . it is hard starving this sin , because there is nothing almost but it can live on ; nothing so base that a proud heart will not be lift up with , and nothing so sacred but it will profane , even dare to drink in the bowles of the sanctuary , nay , rather then starve it will feed on the carcases of other sins ; difficilè valde vitatur peccatum , quod ex victoriâ vitiorum nascitur . this minion pride will stir up the soule to resist , yea , in a manner kill some sins , that she may boastingly shew the head of them , and blow the creature up with the conceit of himself above others ; as the pharisee who through pride bragged that he was not as the publicane ; so that pride , if not look't to , will have to do every where , and hath a large sphere it moves in . nothing indeed ( without divine assistance ) the creature hath or doth , but will soon become a prey to this devourer ; but i am not to handle it in its latitude . pride is either conversant about carnal objects , as pride of beauty , strength , riches and such like , or about spiritual ; the latter we shall speak a little to . i confesse for the former , possibly a saint may be catched in them , no sin to be slighted , yet not so commonly , for ordinarily pride is of those perfections which are suitable , if not proper to the state and calling we are in : thus the musician , he is proud of the skill he hath in his art , by which he excells others of his rank . the scholar , though he can play perhaps as well , yet is not proud of that , but looks on it as beneath him ; no , he is proud of his learning and choice notions , and so of others . now the life of a christian as a christian , is superiour to the life of man as a man ; and therefore doth not value himself by these which are beneath him , but in higher and more raised perfections , which suit a christians calling . as a natural man is proud of perfections suitable to his natural estate , as honour , beauty ; so the christian is prone chiefly , to be puffed up with perfections suitable to his life ; i shall name three : pride of gifts , pride of grace , pride of priviledges ; these are the things which satan chiefly labours to entangle him in . sect . i. first , pride of gifts . by gifts i mean those supernatural abilities , with which the spirit of god doth enrich and endow the mindes of men , for edification of the body of christ ; of which gifts the apostle tells us there is great diversity , and all from the same spirit , cor. . . there is not greater variety of colours , and qualities in plants and flowers , with which the earth like a carpet of needle-work is variegated for the delight and service of man , then there is of gifts in the mindes of men , natural and spiritual to render them useful to one another , both in civil societies and christian fellowship . the christian as well as man is intended to be a sociable creature , and for the better managing this spiritual common-wealth among christians ; god doth wisely and graciously provide and impart gifts , suitable to the place every one stands in to his brethren , as the vessels are larger or lesse in the body natural , according to their place therein . now satan labours what he can to taint these gifts , and fly-blow them with pride in the christian , that so he may spoile the christians trade and commerce , which is mutually maintained by the gifts and graces of one another . pride of gifts hinders the christians trade , at least thriving by their commerce two wayes . first , pride of gifts is the cause why we do so little good with them to others . secondly , why we receive so little good from the gifts of others . first , pride of gifts hinders the doing of good by them to others , and that upon a threefold account . first , pride diverts a man from aiming at that end ; so far as pride prevails the man prayes , preaches , &c. rather to be thought good by others , then to do good to others ; rather to enthrone himself then christ , in the opinions and hearts of his hearers . pride carries the man aloft , to be admired for the height of his parts and notions , and will not suffer him to stoop so low as to speak of plain truths , or if he does , not plainly ; he must have some fine lace , though on a plain stuffe , such a one may tickle the eare , but very unlikely to do real good to the soules : alas , it is not that he attends . secondly , if this painted jezabel of pride be perceived to look out at the window in any exercise , whether of preaching , prayer , or conference , it doth beget a disdain in the spirits of those that heare such a one both good and bad . 't is a sin very odious to a gracious heart , and oft-times makes the stomack go against the food ; though good , through their abhorrency of that pride they see in the instrument . it is indeed their weaknesse , but wo to them that by their pride lead them into temptation ! nay , those that are bad and may be in the same kinde , like not that in another which they favour in themselves , and so prejudiced , return as bad as they went. thirdly , pride of gifts robs us of gods blessing in the use of them . the humble man may have satan at his right hand to oppose him , but be sure the proud man shall finde god himself there to resist him , whenever he goes about any duty . god proclaims so much , and would have the proud man know where-ever he meets him he will oppose him ; he resists the proud . great gifts are beautiful as rachel , but pride makes them also barren like her . either we must lay self aside , or god will lay us aside . secondly , pride of gifts hinders the receiving of good from others . pride fills the soule , and a full soul will take nothing from god , much lesse from man to do it good . such a one is very dainty ; it is not every sermon , though wholesom food , nor every prayer , though savoury , will go down , he must have a choice dish , he thinks he hath better then this of his own , and is such a one like to get good ? and truly we may see it , that as the plain plowman that can eate of any homely food if wholesome ; hath more health , and is able to do more work in a day , then many enjoy or can do in their whole life , that are nice , squeamish , and courtly in their fare ; so the humble christian that can feed on plain truths , and ordinances which have not so much of the art of man to commend them to their palate , enjoy more of god , and can do more for god , then the nicer sort of professours , who are all to be served in a lordly dish of rare gifts . the church of corinth was famous for gifts above other churches , cor. . but not in grace ; none so charged for weaknesse in that , cor. . . he calls them carnal , babes in christ , so weak , as not able to digest mans meat ; i havé fed you , saith paul , with milk and not with meat ; for hitherto ye were not able to beare it , neither yet now are ye able . why ? what is the matter ? the reason lies , verse . ye are carnal , there is among you envie and strife , v. . one saith , i am of paul ; another , i am of apollos . pride makes them take parts , and make sides , one for this preacher , another for that , as they fancied one to excel another . and this is not the way to thrive . pride destroyes love , and love wanting edification is lost . the devil hath made foul work in the church by this engine . zanchy tells of one in geneva , who being desired to go hear viretus , that preach't at the same time with calvin , answered his friend , if paul were to preach relicto paulo calvinum audirem : i would leave paul himself to hea● calvin , and will pride in the gifts of another so far transport , even to the borders of blasphemy ? what work then will pride make , when the gifts are a mans own ? sect . ii. vse doth satan thus stir up saints to this spiritual pride of gifts ? first , here is a word to you that have mean gifts , yet truth of grace , be content with thy condition . perhaps when thou hearest others , how enlargedly they pray , how able to discourse of the truths of god , and the like , thou art ready to go into a corner , and mourn to think how weak thy memory , how dull thy apprehension , how straitened thy spirit , hardly able ( though in secret ) to utter and expresse thy minde to god in prayer . o thou art ready to think those the happy men and women , and almost murmur at thy condition well , canst thou not say , though i have not words i hope i have faith , i cannot dispute for the truth , but i am willing to suffer for it ; i cannot remember a sermon , but i never hear the word , but i hate sin and love christ more then ever : lord , thou knowest i love thee ? truly ( christian ) thou hast the better part ; thou little think'st what a mercy may be wrapt up even in the meannes of thy gifts , or what temptations their gifts expose them to , which god for ought i know may in mercy deny thee . josephs coat made him finer then his brethren , but this caused all his trouble , this set the archers a shooting their arrows into his side ; thus great gifts lift a saint up a little higher in the eyes of men , but it occasions many temptations which thou meetest not with , that art kept low , what with envie from their brethren , malice from satan , and pride in their own hearts ; i dare say , none finde so hard a work to go to heaven as such , much ado to bear up against those waves and windes , while thou creepest along the shore under the winde to heaven . it is with such as with some great lord of little estate , a meaner man oft hath money in his purse , when he hath none , and can l●nd his lordship some at a need : great gifts and parts are titles of honour among men , but many such may come and borrow grace and comfort of a mean gifted brother ; possibly the preacher of his poor neighbour . o poor christian , do not murmur or envy them , but rather pity and pray for them , they need it more then others his gifts are thine ; thy grace is for thy self ; thou art like a merchant that hath his factour goes to sea but he hath his adventure without hazard brought home . thou joynest with him in prayer , hast the help of his gifts , but not the temptation of his pride . vse secondly , doth satan labour thus to draw to pride of gifts ? this speaks a word to you to whom god hath given more gifts then ordinary , beware of pride , that is now your snare . satan is at work , if possible he will turne your artillery against your selfe ; thy safety lies in thy humility , if this lock be cut the legions of hell are on thee . remember whom thou wrestlest with , spiritual wickednesse , and their play is to lift up , that they may give the sorer fall . now the more to stir up thy heart against it , i shall adde some soul-humbling considerations . first , consider these spiritual gifts are not thy own , and wilt thou be proud of anothers bounty ? is not god the founder , and can he not soon be the confounder of thy gifts ? thou that art proud of thy gourd , what wilt thou be when it is gone ? surely then thou wilt be peevish and angry , and truly thou takest the course to be strip't of them . gifts come on other termes then grace . god gives grace as a free-hold , it hath the promise of this and another world , but gifts come on liking ; though a father will not cast off his childe , yet he may take away his fine coat and ornaments , if proud of them . secondly , gifts are not meerly for thy self . as the light of the sun is ministeriall , it shines not for it self : so all thy gifts are for others ; gifts for the edifying of the body . suppose a man should leave a chest of money in your hands to be distributed to others , what folly is it in this man to put this into his own inventory , and applaud himself that he hath so much money ? poor soul , thou art but gods executour , and by that time thou hast paid all the legacies , thou wilt see little left for thee to brag and boast of . thirdly , know ( christian ) thou shalt be accountable for these talents ; now with what face can a proud soul look on god ? suppose one left an executor to pay legacies , and this man should pay them not as legacies of another , but gifts of his own . christ at his ascension gave gifts , that his children should receive , thou hast some in thy hand ; now a proud soul gives out all , not as the legacy of christ , but as his own , he assumes all to himselfe . o how abominable is this to entitle our selves to christs honour ! fourthly , thy gifts commend thee not to god. man may be taken with thy expression and notion in prayer : but these are all pared off when thy prayer comes before god ; o woman , ( saith christ ) great is thy faith ! not compt and flourishing ▪ thy language . it were good after our duties , to sort the ingredients of which they are made up , what grace contributed , and what gifts , and what pride , and when all the heterogeneal stuffe is sever'd , you shall see in what a little compasse the actings of grace in our duties will lie . fifthly , consider while thou art priding in thy gifts , thou art dwindling and withering in thy grace . such are like corne that runs up much into straw , whose eare commonly is but light and thin . grace is too much neglected , where gifts are too highly prized ; we are commanded to be clothed with humility . our garments cover the shame of our bodies , humility the beauty of the soul ; and as a tender body cannot live without cloathes , so neither can grace without this cloathing of humility . it kills the spirit of praise , when thou shouldest blesse god thou art applauding thy self . it destroys christian love , and stabs our fellowship with the saints to the heart : a proud man hath not room enough to walk in company , because the gifts of others he thinks stand in his way . pride so distempers the palate , that it can relish nothing that is drawen from anothers vessel . sixthly , it is the fore-runner of some great sin , or some great affliction . god will not suffer such a weed as pride to grow in his garden , without taking some course or other to root it up ; may be he will let thee fall into some great sinne , and that shall bring thee home with shame . god useth sometimes a thorn in the flesh , to prick the bladder of pride in the spirit ; or at least some great affliction ; the very end whereof is to hide pride from man. as you do with your hot-metall'd horses , ride them over plowed lands to tame them , and then you can sit safely on their back . if gods honour be in danger through thy pride , then expect a rod , and most likely the affliction shall be in that , which will be most grievous to thee , in the thing thou art proud of . hezekiah boasted of his treasure , god sends the chaldeans to plunder him , jonah fond of his gourd , and that is smitten : and if thy spirit be blown up with pride of gifts , thou art in danger of having them blasted , at least in the opinion of others , whose breath of applause ( possibly ) was a means to overset thy unballast spirit . sect . iii. quest . but how would you direct us against this ? answ . arguments you have had before ; i shall only therefore point to two or three doors , where your enemy comes forth upon you , and surely the very sight thereof , if thou beest loyal to christ , will stirre thee up to fall upon it . first , pride discovers it self in dwelling upon the thoughts of our gifts , with a secret kinde of content to see our own face , till at last we fall in love with it . we read of some whose eyes are full of the adulteresse , and cannot cease from sinne ; a proud heart is full of himself , his own abilities cast their shadow before him , they are in his eye wherever he goes , the great subject and theam of his thoughts is what he is , and what he hath above others , applauding himself as bernard confesseth , that ( when one would think he had little leisure for such thoughts ) even in preaching , pride would be whispering in his eare bene fecisti bernarde , o well done bernard . now have a care ( christian ) of chatting with such company . run from such thoughts as from a beare . if the devil can get thee to stand on this pinacle , while he presents thee with the glory of thy spiritual attainments and endowments for thee to gaze on them , thy weak head w●ll soon turn round in pride : and therefore labour to keep the sense of thy own infirmities lively in thy soule to divert the temptation . as those who are subject to some kinde of fits , carry about them things proper for the disease , that when the fit is coming , ( which oft is occasioned with a sweet perfume ) they may use them for their help . sweet sents are not more dangerous for them , then any thing that may applaud thee is to thy soul : have a care therefore not only of wearing such thoughts in thy own bosome , but also of sitting by others , that bring the sweet sent of thy perfections to thee by their flattery . secondly , this kinde of pride appears in a forwardnesse to expose it self to view . davids brethren were mistaken in him in deed , but oft the pride and naughtinesse of the heart breaks out at this door . christs carnal friends bid christ shew himselfe ; pride loves to climbe up , not as zaecheus , to see christ , but to be seen himself . the fool ( solomon tells us ) hath no delight in understanding , but that his heart may discover it self , prov. . . pride would be some body , and therefore comes abroad to court the multitude , whereas humility delights in privacy ; as the leaves do cover and shade the fruits , that some hand must gently lift up them before they can see the fruit : so should humility and a holy modesty conceal the perfections of the soule , till a hand of providence by some call invites them out . there is a pride in naked gifts as well as in naked breasts and backs : humility is a necessary veile to all other graces ; and therefore first , christian , look whenever thou comest forth to publike duty , that thou hast a call ; it is obedience to be ready to answer , when god calls thee forth , but it 's pride to run before god speaks . secondly , when call'd earnestly implore divine strength against this enemy : shun not a duty for feare of pride , thou mayest shew it in the very seeming to escape it , but go in the strength of god against it ; there is more hope of overcoming it by obedience then disobedience . thirdly , in envying the gifts of others , when they seeme to blinde our own , that they are not so faire a prospect as we desire . this is a weed may grow too rank in a good soile . aaron and miriam could not bear moses his honour , numb . . . that was the businesse , though they pick a quarrel with him about his wife , ( because an ethiopian ) as appears plainly , v. . hath the lord indeed spoken only by moses ? hath he not spoken also by us ? they thought moses went away with too much of the honour , and did repine that god should use him more then themselves . and 't is observable , that the lusting for flesh broke out among the mixt multitude and baser sort of people , numb . . , . but this of pride and envie took fire in the bosomes of the most eminent for place and piety . o what need then have we , poor creatures , to watch our hearts when we see such precious servants of god led into temptation ? the spirit that dwelleth in us lusteth to envy , james . . our corrupt nature is ever putting on to this sin . 't is as hard to keep our hearts and this sin asunder , as it is to hinder two lovers from meeting together : thatch is not more ready to be fired with every flash of lightening , then the heart to be kindled at the shining forth of any excelling gift or grace in another . it was one of the first windows that corrupt nature look't out at , a sin that shed the first blood ; cains envy hatcht abels murder . now if ever thou meanest to get the mastery of this sin ; first , call in help from heaven . no sooner hath the apostle set forth , how big and teeming full the heart of man is with envy , but he shews where a fountain of grace is infinitely exceeding that of lust ; the spirit within us lusteth to envie , but he giveth more grace , v. . and therefore sit not down tamely under this sin , it is not unconquerable . god can give thee more grace then thou hast sin , more humility then thou hast pride . be but so humble as cordially to beg his grace , and thou shalt not be so proud , as wickedly to envy his gifts or grace in others . secondly , make this sin as black and ugly as thou canst possibly to thy thought , that when it is presented to thee thou mayest abhor it the more . indeed there needs no more then its own face , ( wouldest thou look wishly on it ) to make thee out of love with it . for first , this envying of others gifts , casts great contempt upon god , and that more wayes then one . first , when thou enviest the gifts of thy brethren , thou takest upon thee to teach god , what he shall give , and to whom ; as if the great god should take counsel or ask leave of thee before he dispenseth his gifts , and darest thou stand to thy own envious thoughts with this interpretation ? such a one thou findest christ himself give , matth. . . is it not lawful for me to do what i will with my own ? as if christ had said , what hath any to do to cavil at my disposure of what is not theirs but mine to give ? secondly , thou malignest the goodnesse of god. it troubles thee , it seems , that god hath a heart to do good to any besides thy selfe : thy eye is evil because his is good . wouldest not thou have god be good ? you had as good speak out and say , you would not have him god , he can assoon cease to be god as to be good . thirdly , thou art an enemy to the glory of god , as thou defacest that which should set it forth . every gift is a ray of divine excellency ; and as all the beams declare the glory of the sunne , so all the gifts god imparts declare the glory of god : now envy labours to deface and fully the representations of god ; it hath ever something to disparage the excellency of another withal . god shewed miriam her sin by her punishment , she went to bespatter moses , that shone so eminently with the gifts and graces of god , and god spits in her sace , numb . . yea , fills her all over with a noisome scab . doest thou cordially wish well to the honour of god ? why then hangest thou thy head , and doest not rather rejoyce to see him glorified by the gifts of others ? could a heathen take it so well , when himself was passed by , and others chosen to places of honour and government , that he said , he was glad his city could finde so many more worthy then himself ? and shall a christian repine that any are found fit to honour god besides himself ? secondly , thou wrongest thy brother , as thou sinnest against the law of love , which obligeth thee to rejoyce in his good as thy owne , yea , to prefer him in honour before thy self . thou canst not love and envy the same person ; envy is as contrary to love , as the hectical feavourish fire in the body is to the kindly heat of nature . charity envieth not , cor. . how can it when it lives where it loves ? and when thou ceasest to love , thou beginnest to hate and kill him , and doest not thou tremble to be found a murderer at last ? thirdly , thou consultest worst of all for thy self . god is out of thy reach , what thou spittest against heaven , thou art sure to have fall on thy own face at last , and thy brother whom thou enviest god stands bound to defend him against thy envy , because he is maligned for what he hath of god in him . thus did god plead josephs cause against his envious brethren , and davids against wicked saul . thy selfe only hast real hurt . first , thou deprivest thy self of what thou mightest reap from the gifts of others . that old saying is true , tolle invidiam , mea tua sunt , & tua mea : what thou hast is mine , and what i have thine ; when envy is gone . whereas now , like the leach , ( which they say draws out the worst blood ) thou suckest nothing , but what swells thy minde with discontent , and is after vomited out in strife and contention . o what a sad thing is it , that one should go from a precious sermon , a sweet prayer , and bring nothing away but a grudge against the instrument god used ; as we see in the pharisees and others at christs preaching . secondly , thou robbest thy self of the joy of thy life ; he that is cruel troubles his own flesh , prov. . . the envious man doth it to purpose , he sticks the honour and esteem of others as thornes in his own heart , he cannot think of them without paine and anguish , and he must needs pine that is ever in paine . thirdly , thou throwest thy self into the mouth of temptation , thou needest give the devil no greater advantage ; it is a stock any sin almost will grow upon . what will not the patriarchs do , to rid their hands of joseph whom they envied ? that very pride which made them disdain the thought of bowing to his sheaf , made them stoop far lower , even to debase themselves as low as hell , and be the devils instruments to sell their dear brother into slavery , which might have been worse to him , ( if god had not provided otherwise , ) then if they had sla●n him on the place . what an impotent minde and cruel did saul shew against david , when once envy had envenomed his heart ? from that day which he heard david preferr'd in the womens songs above himself , he could never get that sound out of his head , but did ever after devote this innocent man to death in his thoughts , who had done him no other wrong , but in being an instrument to keep the crown on his head , by the hazard of his own life with goliah . o it is a bloody sin . it is the wombe wherein a whole litter of other sins are formed , rom. . . full of envy , murder , debate , deceit , malignity , &c. and therefore except you be resolved to bid the devil welcom and his whole train , resist him in this , that comes before to take up quarters for the rest . chap. x. of pride of grace . secondly , pride of grace . this is another way satan assaults the christian . 't is true , grace cannot be proud , yet 't is possible a saint may be proud of his grace , there is nothing the christian hath or doth , but this worme of pride will breed in it . the world we live in is corruptible , and all here is subject to putrefie , as things kept in a rafty muggish room , subject them to mould . it is not the nature of grace , but the salt of the covenant keeps and preserves the purity of it ; in heaven indeed we shall be safe . but how can a saint be said to be proud of his grace ? then a soule is proud of his grace , when he trusts in his grace . trust and confidence is an incommunicable flower of gods crown as soveraign lord , even among men it goes along with royalty . set up a king , and as such he expects you should give him this , as the undoubted prerogative of his place , and therefore to seek protection from any other , is ( as it were ) to set up another king , judg. . . if indeed you anoint me king over you , then come and put your trust under my shadow ; therefore when a soule puts his trust in any thing beside god , he sets up a prince , a king , an idol , to which he gives gods glory away . now it doth not make the sin lesse , that it is the grace of god we crown , then if it were a lust we crowned . 't is idolatry to worship a holy angel as well as a cursed devil , to make our grace a god , as well as our belly our god , nay rather it addes to it , because that is now used to rob him of his glory , which should have brought him in the greatest revenue of glory ; certainly the more treasure you put into your servants hands , the greater wrong to you for him to run away with it . i doubt not but david could have borne it better to have seen a philistine drive him from his throne then a sonne , an absalom . but how can or may a saint be said to trust in his grace ? first , by trusting to the strength of his grace . secondly , by trusting on the worth of his grace . indeed a professed trust in grace , i conceive , cannot stand with grace : but there is an oblique kinde of trust , or that which by interpretation may savour of it . satan is slie in his assaults . sect . i. first , of the first , to trust in the strength of grace is to be proud of grace . this is opposed to that poverty of spirit so commended by our saviour , matth. . by which a man lives in the continual sense of his spiritual beggery and nothingnesse , and so hath his recourse to christ , as the poor to the rich mans door , knowing he hath nothing at home to maintain him . such a one was paul , not able to do any thing of himself ; he is not ashamed to let the world know that christ carries his purse for him . our sufficiency is of god , yea , after many years trading , this holy man sees nothing he hath got , phil. . . i count not my self to have apprehended : he is still pressing forward ; ask him how he lives , he 'll tell you who keeps house for him ; i live , yet not i , gal. . ▪ as ask a beggar where he hath his meat , cloathes , &c. he 'll say , i thank my good master ; now satan chiefly labours to puffe the soul up with an over-weening conceit of his own ability , as the readiest means to bring him into his snare ; satan knows 't is gods method to give his children into his hands , when once they grow proud and self-confident : hezekiah was left to a temptation , chron. . . to try him . why ? god had tried him to purpose a little before in an affliction ; what needs this ? o hezekiahs heart was lift up after his affliction . it was time for god to let the tempter alone a little to foile him ; probably now hezekiah had high thoughts of his grace ; o he would never do as he had done before , and god will let him see what a weak creature he is . peter makes a whip for his own back in that bravado ; though all should forsake thee , yet will not i. christ now in meer mercy must set satan on him , to lay him on his back ; that seeing the weaknesse of his faith , he might be dismounted from the height of his pride . all that i shall say from this , is to ent●eat thee ( christian ) to have a care of this kinde of pride . you know what joah said to david , when he perceived his heart lift up with the strength of his kingdom , and therefore would have the people numbered ; the lord god adde unto thy people , how many soever they be , a hundred fold ; but why doth my lord the king delight in this thing ? sam. . . the lord adde to the strength of thy grace a hundred fold , but why delightest thou in this ? why shouldest thou be lift up ? is it not grace ? shall the groom be proud because he rides on his masters horse ? or the mud wall because the sun shines on it ? mayest thou not say of every dram of grace , as the young man of his hatchet , alas , muster , it is borrowed ? nay , not only borrowed , but thou canst not use it without his skill and strength that lends it thee . o beware of this , let not those vain thoughts lodge in thee , left thou enter into temptation . it is a breach a whole troop of sins may enter at , yea will , except speedily fill'd up . first , it will make thee soon grow loose and negligent in thy duty . 't is sense of insufficiency keeps a soul at work , to pray and heare , as want in the house and hutch holds up the market , no man comes thither to buy what he hath at home . vp , saith jacob , go down to egypt for corne , that we live and not die . thus saith the needy christian , up soul to thy god , thy faith is weak , thy patience almost spent , ply thee to the throne of grace , go with thy homer to the ordinances , and get some supplies . now a soule conceited of his store , hath another song ; soul , take thine ease , thou art richly laid in for many dayes . let the doubting soule pray , thy faith is strong ; let the weake lie at the breast , thou art well grown up ; nay , 't is well if it goes not further to a despising of ordinances , except they have some more courtly fate then ordinary : such a passe were the corinthians come to , cor. . . now ye are full , now ye are rich , ye reign like kings without us . i pray observe how he layes the accent on the particle now ; now ye are rich , as if he had said , i knew the time , if paul had been come to town , and newes spread abroad in the city that paul was to preach , you would have flock't to hear him , and blessed god for the season , but then you were poor and empty ; now ye are full , you have got to a higher attainment ; paul is a plain fellow now , he may carry his cheere to a hungry people if he will , we are well apaid . and when once the heart is come to this , 't is easie to judge what will follow . secondly , this trusting to the strength of grace will make the soule bold and venturous . the humble christian is the wary christian , he knows his weaknesse , and this makes him afraid . i have a weak head , saith he , i may be soon disputed into an errour and heresie , and therefore i dare not come where such stuffe is broach't , lest my weak head should be intoxicated : the confident man he 'll sip of every cup , he fears none ; no , he is stablish't in the truth , a whole team of hereticks shall not draw him aside . i have a vain light heart , saith the humble soule ; i dare not come among wicked debautch't company , left i should at last bring the naughty man home with me : but one trusting to the strength of his grace , dares venture into the devils quarters . thus peter into the rout of christs enemies , and how he came off you know ; there his faith had been slain on the place , had not christ founded a retreat , by the seasonable look of love he gave him . indeed i have read of some bragging philosophers , who did not think it enough to be temperate , except they had the object for intemperance present ; and therefore they would go into taverns and whore-houses , as if they meant to beat the devil on his own ground ; but the christian knows an enemy nearer then so , which they were ignorant of ; and that he need not go over his own threshold to challenge the devils he hath lust in his bosome that will be hard enough for him all his dayes , without giving it the vantage ground . christian , i know no sin , but thou mayest be left to commit it , except one . it was a bold speech of him , and yet a good man ( as i have heard , ) if clapham die of the plague , say clapham had no faith , and this made him boldly go among the infected . if a christian , thou shalt not die of spiritual plagues , yet such may have the plague-sores of grosse sins running on them for a time , and is not this sad enough ? therefore walk humbly with thy god. thirdly , this high conceit of the strength of thy grace will make thee cruel and churlish to thy weak brethren in their infirmities , a sin that least becomes a saint , gal. . . if any one be overtaken , you that be spiritual , restore such a one with meeknesse ; but how shall a soul get such a meek spirit ? it follows , considering thy self , lest thou also be tempted . what makes men hard to the poor ? they think they shall never be so themselves . why are many so sharp in their censures , but because they trust too much to their grace , as if they could never fall ? o you are in the body , and the body of sin in you , therefore feare . bernard used to say , when he heard any scandalous sin of a professour ; hodie illi , cras mihi . he fell to day , i may stumble tomorrow . sect . ii. the second way a soule may be proud of his grace , is by resting on it for his acceptance with god. the scripture calls inherent grace our own righteousnesse , ( though god indeed be the efficient of it ) and opposeth it to the righteousnesse of christ , which alone is called the righteousnesse of god , rom. . . now to rest on any grace inherent , is to exalt our own righteousnesse above the righteousnesse of god ; and what pride will this amount to ? if this ware so , then a saint when he comes to heaven might say , this is heaven which i have built , my grace hath purchased ; and thus the god of heaven should become tenant to his creature in heaven . no , god hath cast the order of our salvation into another method , of grace , but not of grace in us , but grace to us . inherent grace hath its place and office to accompany salvation , heb. . . but not procure it . this is christs work , not graces . when israel waited on the lord at mount sinai , they had their bounds , not a man must come up besides moses to treat with god , no , not touch the mount lest they die : thus all the graces of the spirit wait on god , but none come up to challenge any acceptance of god besides faith , which is a grace that presents the soul not in its own garments . but you will say , what needs all this ? where is the man that trusts in his grace ? alas , where is the christian that doth fully stand clear , and freely come his off his own righteousnesse ? he is a rare pilot indeed , that can steere his faith in so direct a course , as not now and then to knock upon this duty , and run on ground upon that grace . abraham went in to hagar ; and the children of abrahams faith are not perfectly dead to the law , and may be found sometimes in hagars armes , witnesse the fluxe and refluxe of our faith , according to the various aspect of our obedience : when this seems full , then our faith is at a spring-tide , and covers all the mountains of our fears ; but let it seem to wain in any service or duty , then the jordan of our faith flies back , and leaves the soule naked . the devils spight is at christ , and therefore since he could not hinder his landing , which he endeavoured all he could , nor work his will on his person when he was come ; he goes now in a more refined way to darken the glory of his sufferings , and the sufficiency of his righteousnesse , by blending ours with his ; this doctrine of justification by faith , hath had more works and batteries made against it , then any other in the scripture . indeed many other errours were but his slie approaches to get nearer to undermine this ; and lastly , when he connot hide this truth , ( which now shines in the church like the sun in its strength ) then he labours to hinder the practical improvement of it , that we ( if he can help it ) shall not live up to our own principles , making us at the same time , that in our judgement we professe acceptance only through christ , in our practice confute our selves . now there is a double pride in the soule he makes use of for this end , the one i may call a mannerly pride , the other a self-applauding pride . first , a mannerly pride , which comes forth in the habit and guise of humility , and that discovers it self , either at the soules first coming to christ , and keeps him from closing with the promise , or afterward in the daily course of a christians walking with god , which keeps him from comfortable living on christ . first , when a poor soul is staved off the promise by the sense of his own unworthinesse and great unrighteousnesse ; tell him of a pardon , alas , he is so wrapt up with the thoughts of his own vilenesse , that you cannot fasten it upon him . what , will god ever take such a toad as he is into his bosome , discount so many great abominations at once , and receive him into his favour , that hath been so long in rebellious armes against him ? he cannot beleeve it , no , though he heares what christ hath done and suffered for sin , he refuseth to be comforted . little doth the soule think what a bitter root such thoughts spring from , thou thinkest thou doest well thus to declaim against thy self , and aggravate thy sins ; indeed thou canst not paint them black enough , or entertain too low and base thoughts of thy selfe for them : but what wrong hath god and christ done thee , that thou shouldest so unworthily reflect upon the mercy of the one , and merit of the other ? mayest thou not do this , and be tender of the good name of god also ? is there no way to shew thy sense of thy sin , except thou asperse thy saviour ? canst thou not charge thy self , but thou must condemn god , and put christ and his blood to shame before satan , who triumphs more in this then all thy other sins ? in a word , though thou like a wretch hast undone thy self , and damned thy soule by thy sins , yet art thou not willing god should have the glory of pardoning them , and christ the honour of procuring the same ? or art thou like him in the gospel , luke . . who could not dig , and to beg was ashamed . thou canst not earne heaven by thy own righteousnesse , and is thy spirit so stout that thou wilt not beg it for christs sake , yea , take it at gods hands , who in the gospel comes a begging to thee , and beseecheth thee to be reconciled to him ? ah soule , who would ever have thought there could have lien such pride under such a modest veile ? and yet none like it . 't is horrible pride for a beggar to starve , rather then take an alms at a rich mans hands : a malefactour rather to choose his halter then a pardon from his gracious princes hand : but here is one infinitely surpassing both ; a soule pining and perishing in sin , and yet rejecting the mercy of god , and the helpng hand of christ to save him , though abigail did not think her self worthy to be davids wife , yet she thought david was worthy of her , and therefore she humbly accepted his offer , and makes haste to go with the messengers : that 's the sweet frame of heart indeed , to lie low in the sense of your own vilenesse , yet to believe ; to renounce all conceit of worthinesse in our selves , yet not therefore to renounce all hope of mercy , but the more speedily to make haste to christ that wooes us . all the pride and unmannerlinesse lies in making christ stay for us , who bids his messengers invite poor sinners to come and tell them all things are ready . but may be thou wilt say still , it is not pride that keeps thee off , but thou canst not believe that ever god will entertain such as thou art . truly , thou mendest the matter but little with this , either thou keepest some lust in thy heart , which thou wilt not part with to obtain the benefit of the promise , and then thou art a notorious hypocrite , who under such an out-cry for thy sins , canst drive a secret trade with hell at the same time ; or if not so , thou doest discover the more pride in that thou darest stand out , when thou hast nothing to oppose against the many plain and clear promises of the gospel , but thy peremptory unbelief . god bids the wicked forsake his wayes , and turne to him , and he will abundantly pardon him ; but thou sayest thou canst not believe this for thy own self . now who speaks the truth ? one of you two must be the liar , either thou must take it with shame to thy self , for what thou hast said against god and his promise , ( and that is thy best course ) or thou must proudly , yea , blasphemously cast it upon god , as every unbeliever doth , john . . nay , thou makest him forsworn for god , to give poor sinners the greater security in flying for refuge to christ , who is that hope set before them , heb. . , . hath sworn they should have strong consolation : o beatos quorum causâ deus jurat ! o miserrimos si nec juranti credamus . tertul. de poenit . o happy we , for whose sake god puts himself under an oath ; but o miserable we , who will not believe god , no , not when he sweares ! secondly , when the soul hath shot the great gulfe , and got into a slate of peace and life by closing with christ , yet this mannerly pride satan makes use of in the christians daily course of duty and obedience , to disturb him and hinder his peace and comfort . o how unchearfully , yea , joylesly do many precious soules passe their dayes ! if you enquire what is the cause , you shall finde all their joy runs out at the crannies of their imperfect duties and weak graces ; they cannot pray as they would , and walk as they desire with evennesse and constancy ; they see how short they fall of the holy rule in the word , and the patterne which others more eminent in grace do set before them , and this though it doth not make them throw the promises away , and quite renounce all hope in christ , yet it begets many sad fears and suspitions , yea , makes them sit at the feast christ hath provided , and not know whether they may eat or not . in a word , as it robs them of their joy , so christ of that glory which he should receive from their rejoycing in him , i do not say , ( christian ) thou oughtest not to mourn for those defects thou findest in thy graces and duties , nay , thou couldest not approve thy self to be sincere , if thou didst not . a gracious heart , seeing how far short his renewed state ( forthe present ) falls of mans primitive holinesse by creation , cannot but weep and mourn , ( as the jewes to behold the second temple ▪ ) yet ( christian even while the tears are in thy eyes for thy imperfect graces , ( for a soule riseth with his grave-clothes on ) thou shouldest rejoyce , yea , triumph over all these thy defects by faith in christ , in whom thou art compleat , col. . . while imperfect in thy selfe . christs presence in the second temple , ( which the first had not ) made it ( though comparatively mean ) more glorious then the first hag. . how much more doth his presence in this spiritual temple of a gracious heart , imputing his righteousnesse to cover all its uncomelinesse , make the soule glorious above man at first ? this is a garment for which ( as christ saith of the lilie ) we neither spin nor toile ; yet adam in all his created royalty was not so clad , as the weakest believer is with this on his soul . now , christian , consider well what thou doest , while thou sittest languishing under the sense of thy own weaknesses , and refusest to rejoyce in christ , and live comfortably on the sweet priviledges thou art interessed in by thy marriage to him . doest thou not bewray some of this spiritual pride working in thee ? o , if thou couldest pray without wandering , walk without limping , believe without wavering , then thou couldest rejoyce and walk chearfully , it seems , soule , thou stayest to bring the ground of thy comfort with thee , and not to receive it purely from christ . o how much better were it if thou wouldest say with david : though my house , my heart , be not so with god , yet he hath made with me a covenant ordered in all things and sure ; and this is all my desire , all my confidence ; christ i oppose to all my sins , christ to all wants , he is my all in all and all above all . indeed all those complaints of our wants and weaknesses , so far as they withdraw our hearts from relying chearfully on christ , they are but the language of pride hankering after the covenant of works . o 't is hard to forget our mother-tongue , which is so natural to us , labour therefore to be sensible of it , how grievous it is to the spirit of christ . what would a husband say , if his wife in stead of expressing her love to him , and delight in him , should day and night do nothing but weep and cry to think of her former husband that is dead ? the law ( as a covenant ) and christ are compared to two husbands , rom. . . ye are become dead to the law by the body of christ , that ye should be married to another , even to him who is raised from the dead . now thy sorrow for the defect of thy own righteousnesse , when it hinders thy rejoycing in christ , is but a whining after thy other husband , and this christ cannot but take unkindely , that thou art not as well pleased to lie in the bosome of christ , and have thy happinesse from him as with your old husband the law. secondly , a self applauding pride , when the heart is secretly lift up , so as to promise it self acceptation at gods hands , for any duty or act of obedience it performes , and doth not when most assisted go out of his own actings , to lay the weight of his expectation entirely upon christ ; every such glance of the soules eye is adulterous , yea , idolatrous . if thy heart , christian , at any time he secretly enticed , ( as job sa●th of another kinde of idolatry ) or thy mouth doth kisse thy hand , that is , dote so farre on thy own duties or righteousnesse , as to give them this inward worship of thy confidence and trust , this is a great iniquity indeed ; for in this thou deniest the god that is above , who hath determined thy faith to another object . thou comest to open heaven-gate with the old key , when god hath set on a new lock . doest thou not acknowledge tnat thy first entrance into thy justified state was of pure mercy ? thou wert justified freely by hit grace , through the redemption that is in jesus christ , rom. . . and whom are thou beholden to , now thou art reconciled for thy further acceptance in every duty or holy action ? to thy duty , thy obedience , thy self , or christ ? the same apostle will tell you , rom. . . by whom we have accesse by faith into this grace wherein we stand . if christ should not lead thee in and all thou doest , thou art sure to finde the door shut upon thee : there is no more place for desert now thou art gracious , then when thou wert gracelesse , rom. . . the righteousnesse of god is revealed from faith to faith , for the just shall live by faith . we are not only made alive by christ but we live by christ ; faith sucks in continual pardoning , assisting , comforting mercy from him , as the lungs suck in the aire . heaven way is paved with grace and mercy to the end . be exhorted above all , to watch against this play of satan , beware thou restest not in thy own righteousnesse ; thou standest under a tottering wall , the very cracks thou seest in thy graces and duties , when best ▪ bid thee stand off , except thou wouldest have them fall on thy head ; the greatest step to heaven , is out of our own doors , over our own threshold . it hath cost many a man his life when his house on fire , a gripplenesse to save some of the stufte , which venturing among the flames to preserve , they have perished themselves ; more have lost their soules by thinking to carry some of their own stuffe with them to heaven . such a good work or duty , while they , like lingring lot , have been loath to leave in point of confidence , have themselves perish't . o sirs , come out , come out , leave what is your own in the fire , flie to christ naked , he hath cloathing for you better then your own : poor to christ , and he hath gold , not like thine , which will consume and be found drossy in the fire but such as hath in the fiery trial past in gods righteous judgment for pure and full weight ; you cannot be found in two places at once ; choose whether you will be found in your own righteousnesse or in christs . those who have had more to shew then thy selfe have thrown away all , and gone a begging to christ . reade pauls inventory , phil. . what he had , what he did , yet all drosse and losse : give him christ , and take the rest who will. so job , as holy a man as trod on earth , ( god himself being witnesse ) yet saith ; though i were perfect , yet would i not know my own soule , i would despise my life . he had acknowledged his imperfection before , now he makes a supposition , ( indeed quod non est supponendum : ) if i were perfect , yet would i not know my own soule ; i would not entertain any such thoughts as should puffe me up into such a confidence of my holinesse , as to make it my plea with god , like to our common phrase ; we say , such a one hath excellent parts , but he knows it , that is , he is proud of it . take heed of knowing thy own grace in this sense , thou canst not give a greater wound both to thy grace and comfort then by thus priding thy self in it . sect . iii. first , thy grace cannot thrive so long as thou thus restest on it . a legal spirit is no friend to grace , nay , a bitter enemy against it , as appeared by the pharisees in christs time . grace comes not by the law , but by christ ; thou mayest stand long enough by it , before thou gettest any life of grace into thy soule , or further life into thy grace . if thou wouldest have this , thou must set thy self under christs wings by faith ; from his spirit in the gospel alone , comes this kindly natural heat to hatch thy soul to the life of holinesse , and increase what thou hast and thou canst not come under christs wings , till thou comest from under the shadow of the other , by renouncing all expectation from thy own works and services . you know reubens curse , that he should not excel , because he went up into his fathers bed ; when other tribes encreased , he stood at a little number . by trusting in thy own works thou doest worse by christ , and shalt thou excel in grace ? perhaps some of you have been long professours , and yet come to little growth in love to god , humility , heavenly-mindednesse , mortification , and 't is worth the digging to see what lies at the root of your profession , whether there be not a legal principle that hath too much acted you . have you not thought to carry all with god from your duties and services , and too much laid up your hopes in your own actings ? alas , this is as so much dead earth , which must be thrown out , and gospel-principles laid in the room thereof ; try but this course , and see whether the spring of thy grace will not come on apace . david gives an account how he came to stand and flourish , when some that were rich and mighty , on a sudden withered and came to nothing . lo , ( saith he ) this is the man that made not god his strength , but trusted in the abundance of his riches . but i am like a green olive-tree in the house of god ; i trust in the mercy of god forever and ever , psal . . , . while others trust in the riches of their own righteousnesse and services and make not christ their strength , do thou renounce all , and trust in the mercy of god in christ , and thou shalt be like a green olive when they fade and wither . secondly , christian , you will not thrive in true comfort so long as you rest in any inherent work of grace , and do not stand clear of your own actings and righteousnesse . gospel-comfort springs from a gospel-root , which is christ , phil. . . we are the circumcision , which worship god in the spirit , and rejoyce in christ jesus , and have no confidence in the flesh . now a soule that rests on any holinesse in himself ; he graffs his comfort upon himself , not christ ; he sucks his own breast , not christs ; and so makes christ a dry nurse : and what comfort can grow on that dry tree ? the spirit is our comforter as well as our teacher and counsellour . now as the spirit when he teacheth comes not with any new or strange truth , but takes of christs owne ; ( what he findes in the word ) so where he comforts , he takes of christs own , his righteousnesse , not our own : christ is the matter and ground of his comfort : all cordials are but christ distill'd , and made up in several promises : his acting , not ours ; his suffering , not ours ; his holinesse , not ours ; he doth not say , soul , rejoyce , thou art holy ; but , soule , triumph , christ is righteous , and is the lord thy righteousnesse ; not , soul , thou prayest sweetly , feare not ; but thou hast an advocate with the father , christ the righteous : so that the first step to the receiving of comfort from the spirit , is to send away all comforters of our own . as in learning of the spirit , he that will be taught by him , must first become a fool , ( that is , no way lean to his own understanding , ) so he that would be comforted , must first be emptied of all self-supports , must not lean to his owne comforts . as a physician first bids his patient cast off all others he hath tampered with , he asks what physick he hath had from them , takes off their plaisters , throws away their physick , and goes about the work de novo : so the spirit when he comes to comfort a poor soul ; first , perswades the soule to send away all its old physicians . o , saith the soule , i have been in the hand of such a duty , such a course of obedience , and have thought sure now i shall be well , and have comfort now i do this duty , set upon such a holy course . well , saith the spirit , if you will have me do any thing , these must all be dismist in point of confidence . now , and not till how , is the soule a subject fit to receive the spirits comforts . and therefore , friends , as you love your inward peace , beware what vessel you draw your comfort from . grace is finite , and so cannot afford much . 't is leaking , and so cannot hold long ; thou drinkest in a riven dish , that hast thy comfort from thy grace . 't is mixt , and so weak ; and weak grace cannot give strong consolation , and such thou needest , especially in strong conflicts ; nay lastly , thy comfort which thou drawest from it is stollen , thou doest not come honestly by it , and stollen comforts will not thrive with thee . oh , what folly is it for the childe to play the thief for that which he may have freely and more fully from his father , who gives and reproacheth not ? that comfort which thou wouldest filch out of thy own righteousnesse and duties ; behold , it is laid up for thee in christ , from whose fulnesse thou mayest carry as much as thy faith can hold , and none to check thee , yea , the more thou improvest christ for thy comfort , the more heartily welcome ; we are bid to open our mouth wide , and he will fill it . chap. xi . the third kinde of spiritual pride , viz. pride of priviledges . the third kinde of pride , ( spiritual pride i mean ) is pride of priviledges , with which these wicked spirits labour to blow up the christian ; to name three , first , when god calls a person to some eminent place , or useth him to do some special piece of service . secondly , when god honours a saint to suffer for his truth or cause . thirdly , when god flowes in with more then ordinary manifestations of his love , and fills the soule with joy and comfort . these are priviledges not equally dispensed to all , and therefore where they are , satan takes the advantage of assaulting such with pride . sect . i. first , when god calls a person to some eminent place , or useth him to do some special piece of service : indeed it requires a great measure of grace to keep the heart low , when the man stands high . the apostle speaking how a minister of the gospel should be qualified , tim. . . saith , he must not be a novice , or a young convert , lest he should be lift up with pride , and fall into the condemnation of the devil ; as if he had said , this calling is honourable ; if he be not well ballast with humility , a little gust from satan will tople him into this sin ; the seventy that christ first sent out to preach the gospel , and prevailed so miraculously over satan , even these while they trod on the serpents head , he turn'd again , and had like to have stung them with pride , which our saviour perceived , when they return'd in triumph , and told what great miracles they had wrought , and therfore he takes them off that glorying , left it should degenerate into vain glory , and bids them not rejoyce that devils were subjest to them , but rather that their names were writ in heaven . as if he had said , it is not the honour of your calling , and successe of your ministery will save you ; there shall be some cast to the devils , who shall then say , lord , lord , in thy name we have cast out devils ; and therefore value not your selves by that , but rather evidence to your soules that ye are of mine elect ones , which will stand you more in stead at the great day then all this . sect . ii. a second priviledge is , when god honours a person to suffer for his truth , this is a great priviledge . vnto you it is given not only to beleeve , but to suffer for his sake . god doth not use to give worthless gifts to his saints , there is some preciousnesse in it which a carnal eye cannot see . faith you will say is a great gift , but perseverance greater , without which faith would be little worth , and perseverance in suffering this above both honourable ; this made john carelesse . our english martyr , ( who though he died not at the stake , yet in prison for christ , ) say , such an honour 't is , as angels are not permitted to have , therefore god forgive me mine unthankfulnesse . now when satan cannot scare a soul from prison , yet then he will labour to puffe him up in prison ; when he cannot make him pity himself , then he will flatter him till he prides in himself ; affliction from god exposeth to impatience , for god to pride ; and therefore ( christians ) labour to fortifie your selves against this temptation of satan , how soon you may be called to suffering work you know not , such clouds oft are not long arising . now to keep thy heart humble when thou art honoured to suffer for the truth ; consider , first , though thou doest not deserve those sufferings at mans hand , ( thou canst and mayest in that regard glory in thy innocency , thou sufferest not as an evil doer ) yet thou canst not but confesse it is a just affliction from god in regard of sin in thee , and this methinks should keep thee humble ; the same suffering may be martyrdome in regard of man , and yet a fatherly chastising for sin in regard of god : none suffered without sin but christ , and therefore none may glory in them but he ; christ in his own , we in his ; god forbid that i should glory save in the crosse of christ , gal. . this kept mr. bradford humble in his sufferings for the truth , none more rejoyced in them and blessed god for them , yet none more humble under them then he ; and what kept him in this humble frame ? reade his godly letters , and you shall finde almost in all how he bemoans his sins , and the sins of the protestants under the reign of king edward : it was time ( saith he ) for god to put his rod into the papists hands we were grown so proud , formal , unfruitful , yea , to loath and despise the means of grace , when we enjoyed the liberty therof , and therfore god hath brought the wheele of persecution on us . as he look't at the honour to make him thankful , so to sinne to keep him humble : secondly , consider who bears thee up , and carries thee through thy sufferings for christ : is it thy grace or his that is sufficient for such a work ? thy spirit or christs , by which thou speakest , when call'd to bear witnesse to his truth ? how comes it to passe thou art a sufterer , and not a persecutour ; a confessour , and not a denier ; yea , betrayer of christ and his gospel ? this thou owest for to god ; he is not beholden to thee , that thou wilt part with estate , credit , or life it self for his sake . if thou hadst a thousand lives , thou wouldest owe them all to him : but thou art beholden to god exceedingly , that he will call for these in this way , which has such an honour and reward attending it . he might have suffered thee to live in thy lusts , and at last to suffer the losse of all these for them . o how many die at the gallowes as martyrs in the devils cause , for felonies , rapes and murders ! or he might withdraw his grace , and leave thee to thy own cowardise and unbelief , and then thou wouldest soon shew thy self in thy colours . the stoutest champions for christ , have been taught how weak they are if christ steps aside . some that have given great testimony of their faith and resolution in christs cause , even to come so near dying for his name , as to give themselves to be bound to the stake , and fire to be kindled upon them , yet then their hearts have failed , as that holy man mr. benbridge in our english martyrol . who thrust the faggots from him , and cried out , i recant , i recant . yet this man , when re-inforc't in his faith , and indued with power from above , was able within the space of a week after that sad foile , to die at the stake cheerfully : qui pro nobis mortem semel vicit , semper in nobis vincit : he that once overcame death for us , 't is he that alwayes overcame death in us . and who should be thy song , but he that is thy strength ? applaud not thy selfe , but blesse him . 't is one of gods names , he is call'd the glory of his peoples strength , psal . . . the more thou gloriest in god that gives thee strength to suffer for him , the lesse thou wilt boast of thy self : a thankful heart and a proud cannot dwell together in one bosome . thirdly , consider what a foule blot pride gives to all thy sufferings , where it is not bewailed and resisted , it alters the case . the old saying is , that 't is not the punishment , but the cause makes the martyr ; we may safely say further , it is not barely the cause , but the sincere frame of the heart in suffering for a good cause , that makes a man a martyr in gods sight . though thou shouldest give thy body to be burnt , if thou hast not an humble heart of a sufferer for christ , thou turnest merchant for thy self . thou deniest but one self to set up another , runnest the hazard of thy estate and life to gain some applause , may be , and reare up a monument to thy honour in the opinions of men ; thou doest no more in this case then a souldier , who for a name of valour will venture into the mouth of death and danger , only thou shewest thy pride under a religious disguise , but that helps it not , but makes it the worse . if thou wilt in thy sufferings be a sacrifice acceptable to god , thou must not only be ready to offer up thy life for his truth , but sacrifice thy pride also , or else thou mayest tumble out of one fire into another , suffer here from man , as a seeming champion for the gospel , and in another world from god , for robbing him of his glory in thy sufferings . sect . iii. a third priviledge is , when god flowes in with more then ordinary manifestations of his love , then the christian is in danger of having his heart secretly lift up in pride . indeed the genuine and natural effect , which such discoveries of divine love have on a gracious soule , is to humble it . the sight of mercy encreaseth the sense of sin , and that sense dissolves the soule kindely into sorrow , as we see in magdalen . the heart which possibly was hard and frozen in the shade , will give and thaw in the sun-shine of love , and so long all pride is hid from the creatures eye . then ( saith god ) ezek. . . ye shall remember your wayes , and your doings that were not good , and shall loath your selves in your own sight , &c. and when shall this be , but when god would save them from all their uncleannesses , as appears ? v. . yet notwithstanding this , there remain such dregs of corruption unpurged out of the best , that satan findes it not impossible , to make the manifestations of gods love an occasion of pride to the christian : and truly god lets us see our pronenesse to this sin in the short stay he makes , when he comes with any greater discoveries of his love . the comforter ( 't is true ) abides for ever in the saints bosome , but his joyes they come , and are gone again quickly . they are as exceedings , with which he feasts the believer , but the cloth is soon drawn ; and why so , but because we cannot bear them for our every day food ? a short interview of heaven , and a vision of love now and then upon the mount of an ordinance or affliction , cheeres the spirits of drooping christians , who might they have leave to build tabernacles there , and dwell under a constant shine of such manifestations , would be prone to forget themselves , and think they were lords of their own comforts . if holy paul was in danger of falling into this distemper of pride from his short rapture , to prevent which god saw it needful to let him blood with a thorne in the flesh , would not our blood much more grow too rank , and we too crank and wanton , if we should feed long on such luscious food ? and therefore , if ever ( christian ) thou hadst need to watch , then is the time when comforts abound , and god dandles thee most on the knee of his love , when his face shines with clearest manifestations , lest this sin of pride ( as a thief in the candle ) should swaile out thy joy . to prevent which thou shouldest do well ; first , to look that thou measurest not thy grace by thy comfort , lest so thou beest led into a false opinion , that thy grace is strong , because thy comforts are so . satan will be ready to help forward such thoughts as a fit medium to life thee up , and slacken thy care in duty for the future . such discoveries do indeed bear witnesse to the truth of thy grace , but not to the decree and measure of it ; the weak childe may be , yea , is oftner in the lap then the strong . secondly , do not so much applaud thy self in thy present comfort , as labour to improve it for the glory of god. vp and eate , saith the angel to the prophet , because the journey is too great for thee . the manifestations of gods love are to fit us for our work . it is one thing to rejoyce in the light of our comfort , and another to go forth in the power of the spirit comforting us ( as giants refreshed with this wine ) to run our race of duty and obedience with more strength and alacrity . he shews his pride , that spends his time in telling his money meerly to see how rich he is ; but he his wisdom , that layes out his money and trades with it . the boaster of his comforts will lose what he hath , when he that improves his comforts in a fuller trade of duty shall adde more to what he hath . thirdly , remember thou dependest on god for the continuance of thy comfort . they are not the smiles thou hadst yesterday can make thee joyous to day , any more then the bread thou didst then eate can make thee strong without more ; thou needest new discoveries for new comforts : let god hide his face , and thou wilt soon lose the sight , and forget the taste of what thou even now hadst . it is beyond our skill or power to preserve those impressions of joy , and comfortable apprehensions of gods favour on our spirits , which sometimes we finde ; as gods presence brings those , so when he goes he carries them away with him , as the setting-sun doth the day . we would laugh heartily at him , who when the sun shines in at his window , should think by shutting that to imprison the sun-beams in his chamber ; and doest thou not shew as much folly , who thinkest because thou now hast comfort , thou therefore shalt never be in darknesse of spirit more ? the believers comfort is like israels manna : 't is not like our ordinary bread and provision ; we buy at market and lock up in our cupboards where we can go to it when we will ; no , it is rained as that was from heaven . indeed god provided for them after this sort to humble them , deut. . . who fed thee in the wildernesse with manna which thy fathers knew not , that he might humble thee . it was not because such mean food , that god is said to humble them ; for it was delicious food ; therefore call'd angels food , psal . . . such as if angels did eate , might serve them . but the manner of the dispensing it , from hand to mouth , every day their portion and no more , so that god kept the key of their cupboard , they stood to his immediate allowance ; and thus god communicates our spiritual comforts for the same end to humble us . so much for this second sort of spiritual wickednesse . i had thought to have instanced in some other , as hypocrisie , unbelief , formality ; but possibly the subject being general , what i have already said may be thought but a digression , and that too long . i shall therefore conclude this branch of spiritual wickednesse , in a word to those who are yet in a natural and unsanctified state , which is to stir them up from what i have said ( concerning satans assaulting beleevers with such temptations ; ) to consider seriously , how that satans chief designe against them also lies in the same sins . these are the wickednesses he labours to ingulph you in above all others . if ever you perish , it will be by the hand of these sins . 't is your feared conscience , blinde minde , and dedolent impenitent heart , will be your undoing if you miscarry finally . other sins , the devil knowes , are preparatory to these , and therefore he drawes thee into them to bring thee into these . two wayes they prepare a way to spiritual sins ; first , as they naturally dispose the sinner to them ; 't is the nature of sin to blinde the minde , stupifie the conscience , harden the heart , as is implied , heb. . . lest your heart be hardened through the deceitfulnesse of sin . as the feet of travellers beat the high way hard , so does walking in carnal grosse sins the heart ; they benumbe the conscience , so that in time the sinner loses his feeling , and can carry his lusts in his heart , ( as bedlams their pins in their very flesh ) without pain and remorse . secondly , as they do provoke god by a judiciary act to give them up to these sins , lam. . . give them obstinacy of heart , ( so 't is in your margin ) thy curse unto them ; and when the devil hath got sinners at this passe , then he hath them under lock and key . they are the fore-runners of damnation ; if god leave thy heart hard and unbroken up , 't is a sad signe he means not to sowe the seed of grace there . o sinners pray , ( as he did request peter for him ) that none of these things may come upon you ; which that they may not , take heed thou rejectest not the offers he makes to soften thee . gods hardening is a consequent of , and a punishment for our hardening our own hearts . 't is most true what prosper saith , potest homo invitus amittere temporalia , non nisi volens amittere spiritualia : a man may lose temporals against hia will , but not spirituals ; god will harden none , damn none against their will. chap. xii . sheweth what the prize is , which believers wrestle against these principalities powers , and spiritual wickednesses for . in high places . sect . i. these words contain the last branch in the description of our grand enemy , which have in them some ambiguity , the adjective being only exprest in the original ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in heavenlies ; the phrase being defective , our translatours read it in high or heavenly places , as if the apostle intended to set out the advantage of place , which this our enemy , by being above us hath of us indeed this way most interpreters go , yet some both ancient and modern reade the words not in heavenly places , but in heavenly things , interpreting the apostles mind to set out the matter about which , or prize for which we wrestle with principalities and powers , to be heavenly things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith oecumenius ) is as much as if the apostle had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : we wrestle not for small and trivial things , but for yea , for heaven it self , and our adoption , as he goes on . the same way chrysostome carries it , in coelestibus , id est , pro coelestibus dei. and after him musculus , and other modern writers . the reasons which are given for this interpretation are weighty . first , the word elsewhere indefinitely set down , is taken for things , not places , heb. . . nay , one observes this word to be used almost twenty times in the new testament , and never for any aërial place , but alwayes for things truly heavenly and spiritual * ; the word indeed properly signifies supercelestial , and if applied to places , would signifie that where the devil never came since his fall . lastly , there seems no great argument to render satan formidable by his being above us in place ; 't is some advantage indeed to men , togain the hill , or be above their enemies in some place of strength , but none at all to spirits ; but now take it of things , and then it addes weight to all the other branches of the description . we wrestle with principalities and powers , and spiritual wickednesse , and against all these , not for such toyes and trifles as the earth affords , which are inconsiderable whether to keep or lose ; but for such as heaven holds forth , such an enemy , and such a prize makes it a matter of our greatest care , how to manage the combate . the word thus opened , the note will be this : sect . ii. the chief prize for which we wrestle against satan is heavenly . or thus , satans main designe is to spoil and plunder the christian of all that is heavenly . indeed all the christian hath , or desires as a christian is heavenly ; the world is extrinsecal , both to his being and happinesse ; it is a stranger to the christian , and intermeddles not with his joy nor grief . heap all the riches and honours of the world upon a man , they will not make him a christian ; heap them on a christian , they will not make him a better christian . again , take them all away , let every bird have his feather , when stript and naked he will still be a christian , and may be a better christian . it was a notable speech of erasmus , if spoken in earnest , and his wit were not too quick for his conscience ; nihilo magìs ambio opes & dignitates , quàm elumbis equus graves sarcinas : he said he desired wealth and honour no more then a feeble horse doth a heavy cloak-bag . and i think every christian in his right temper would be of his minde . satan should do the saint little hurt , if he did bend his forces only or chiefly against his outward enjoyments ; alas , the christian doth not value them , or himself by them : this were as if one should think to hurt a man by beating of his clothes when he hath put them off . so far as the spirit of grace prevails in the heart of a saint , he hath put off the world in the desire of it , and joy in it ; so that these blowes are not much felt : and therefore they are his heavenly treasures , which are the booty satan waits for . sect . iii. first , the christians nature is heavenly , borne from above ; as christ is the lord from heaven , so all his off-spring are heavenly and holy : now satans design is to debase and deflower this ; 't is the precious life of this new creature that he hunts for ; he hath lost that beauty of holinesse which once shone so gloriously on his angelical nature ; and now like a true apostate he endeavours to ruine that in the christian which he hath lost himself . the seeds of this warre are sowen in the christians nature ; you are holy , that he cannot endure ; milet feri faciem , was caesars speech , when to fight with the romane citizens , he bade his souldiers strike at their face , these citizens ( said he ) love their beauty , marre that and marre all . the soul is the face whereon gods image is stamp't : holinesse is the beauty of this face , which makes us indeed like god , this satan knowes god loves , and the saint is chary of ; and therefore he labours to wound and disfigure this , that he may at once glory in the christians shame , and poure contempt upon god in breaking his image ; and is it not worth engaging limbe and life in battel against this enemy , who would rob us of that which makes us like god himself ? have you forgot the bloody articles of peace that nahash offered to the men of jabesh-gilead ? no peace to be had , except they would let him thrust out their right eyes , and lay it for a reproach upon all israel , which how it was entertained reade , sam . . the face is not so deformed that hath lost its eye , as the soule is that loseth its holinesse ; and no peace to be expected at satans hands except he may deprive us of this : me thinks at the thought of this , the spirit of the lord should come upon the christian , and his anger should be kindled much more against this cursed spirit , then sauls and the men of israels was against nahash secondly , the christians trade is heavenly ; the merchandize he deals for is of the growth of that heavenly countrey , phil. . . our conversation is in heaven . every mans conversation is suitable to his calling ; he whose trade lies in the earth minds earthly things : and he whose trade is heavenly followes that close . every man mindes his own businesse , the apostle tells us . you may possibly finde a tradesman out of his shop now and then , but he is as a fish out of the water , never in his element till he be in his calling again . thus when the christian is about the world , and the worldling about heavenly matters , both are men out of their way , not right girt , till they get into their employment again . now this heavenly trade is that which satan doth in an especial manner labour to stop . could the christian enjoy but a free trade with heaven a few years without molestation , he would soon grow a rich man , too rich indeed for earth ; but what with losses sustained by the hands of this pyrate satan , and also the wrong he receives by the treachery of some in his own bosome , ( that like unfaithful servants hold correspondence with this robber ) he is kept but low in this life , and much of his gaines are lost . now the christians heavenly trade lies either within doors or abroad ; he can be free in neither , satan is at his heels in both . first , within doores . this i may call his home-trade which is spent in secret between god and his own soule , here the christian drives an unknown trade : he is at heaven and home again , richly laden in his thoughts with heavenly meditations before the world knows where he hath been . every creature he sees is a text for his heart to raise some spiritual matter and observations from : every sermon he heares cuts him out work to make up and enlarge upon when he gets alone . every providence is as winde to his sailes , and sets his heart a moving in some heavenly affection or other suitable to the occasion . one while he is wrap't up with joy in the consideration of mercy , another while melted into godly sorrow from the sense of his sins . sometimes exalting god in his praises , anon abusing himself before god for his own vilenesse . one while he is at the breast of the covenant , milking out the consolations of the promises ; at another time working his heart into a holy awe and feare of the threatenings . thus the christian walks aloft , while the base worldling is licking the dust below . one of these heavenly pearles which the christian trades for , is more worth then the worldling gets with all his sweat and travel in his whole life . the christians feet stand where other mens heads are ; he treads on the moon , and is clothed with the sun ; he looks down on earthly men ( as one from a high hill doth upon those that live in some fenne or moore ) and sees them buried in a fog of carnal pleasures and profits , while he breaths in a pure heavenly aire , but yet not so high as to be free from all stormes and tempests ; many a sad gust he hath from sin and satan without . what else mean those sad complaints and groans , which come from the children of god , that their hearts are so dead and dull , their thoughts so roving and unfixt in duty , yea , many times so wicked and filthy , that they dare hardly tell what they are , for feare of staining their own lips , and offending the eares of others by naming them ? surely , the christian findes it in his heart to will and desire he could meditate , pray , heare , and live after another sort then this , doth he not ? yes , i durst be his surety he doth . but so long as there is a devil tempts , and we continue within his walk , it will be thus more or lesse , as fast as we labour to clear the spring of our hearts , he will be labouring to royle or stop it again ; so that we have two works to do at once , to performe a duty , and watch him that opposeth us , trowel and sword both in our hands . they had need work hard indeed , who have others continually endeavouring to pull down , as they are labouring to rear up the building . secondly , that part of the christians trade , which lies abroad , is heavenly also . take a christian in his relations , calling , neighbourhood , he is a heavenly trader in all ; the great businesse of his life is to be doing or receiving some good ; that company is not for him that will neither give nor take this . what should a merchant be where there is no buying nor selling ? every one labours ( as his calling is ) to seat himself where trade is quickest , and he is likest to have most takings . the christian ( where he may choose ) takes such in relations near to himself , ( husband , wife , servants ) as may suite with his heavenly trade , and not such as will be a pull-back to him ; he falls in with the holiest persons as his dearest acquaintance : if there be a saint in the town where he lives , he 'll finde him out , and this shall be the man he will consort with ; and in his conversation with these and all else , his chief work is for heaven , his heavenly principle within inclines him to it . now , this alarums hell . what , not contented to go to heaven himself , but by his holy example , gracious speeches , sweet counsels , seasonable reproofs , will he be trading with others , and labour to carry them along with him also ? this brings the lion fell and mad out of his den , such to be sure shall finde the devil in their way to oppose them . i would have come , ( saith paul ) but sacan hindered me . he that will vouch god , and let it appear by the tenure of his conversation that he trades for him , shall have enemies enough if the devil can help him to such . thirdly , the christians hopes are all heavenly , he lots not upon any thing the world hath to give him . indeed he would think himself the most miserable man of all others , if here were all he could make of his religion . no , 't is heaven and eternal life that he expects ; and though he be so poor as not to be able to make a will of a groat , yet he counts himself a greater heire , then if he were childe to the greatest prince on earth . this inheritance he sees by faith , and can rejoyce in the hope of the glory which it will bring him . the masquery and cheating glory of the great ones of this world , moves him not to envy their fanciful pomp , but when on the dunghil himself , he can forget his own present sorrowes to pity them in all their bravery , knowing that within a few dayes the crosse will be off his back , and the crowns off their heads together , their portion will be spent when he shall be to receive all his . these things entertain him with such joy that they will not suffer him to acknowledge himself miserable , when others think him and the devil tells him , he is such . this , this torments the very soule of the devil , to see the christian under saile for heaven , fill'd with the sweet hope of his joyful entertainment when he comes there , and therefore he raiseth what stormes and tempests he can , either to hinder his arrival in that blessed port , ( which he most desires , and doth not wholly despair of ) or at least to make it a troublesome winter-voyage , ( such as pauls was , in which they suffered so much losse , ) and this indeed very often he obtains in such a degree , that by his violent impetuous temptations beating long upon the christian , he makes him throw over much precious lading of his joyes and comforts ; yea , sometimes he brings the soul through stresse of temptation to think of quitting the ship , while for the present all hope of being saved seems to be taken away . thus you see what we wrestle with devils for . we come to application . sect . iv. vse this is a word of reproof to foure sorts of persons . first , to those that are so far from wrestling against satan for this heavenly prize , that they resist the offer of it . in stead of taking heaven by force , they keep it off by force . how long hath the lord been crying in our streets , repent , for the kingdome of heaven is at hand ? how long have gospel-offers rung in our ears ? and yet to this day many devil-deluded soules furiously drive on towards hell , and will not be perswaded back , who refuse to be called the children of god , and choose rather the devils bondage then the glorious liberty with which christ would make them free , esteeming the pleasures of sin for a season greater treasures then the riches of heaven . 't is storied of cato ( who was caesars bitter enemy ) that when he saw caesar prevail , rather then fall into his hand and stand to his mercy , he laid violent hands on himself , which caesar hearing of , passionately broke out into these words , o cato , cur invidisti mihi salutem tuam ? o cato , why didst thou envie me the honour of saving thy life ? and do not many walk as if they grudged christ the honour of saving their soules ? what other account can you give sinners of rejecting his grace ? are not heaven and happinesse things desirable , and to be preferr'd before sin and misery ? why then do you not embrace them ? or are they the worse , because they come swimming to you in the blood of christ ? oh how ill must christ take it to be thus used , when he comes on such a gracious ambassage ? may he not say to thee as once he did to those officers sent to attach him , do you come out against me as a thief with swords and staves ? if he be a thief , 't is only in this , that he would steal your sins from you , and leave heaven in the room : o , for the love of god think what you do , 't is eternal life you put away from you , in doing of which , you judge your selves unworthy of it , acts . . secondly , it reproves those who are satans instruments , to rob soules of what is heavenly . among thieves there are some ye call setters , who enquire where a booty is to be had , which when they have found , and know such a one travels with a charge about him , then they employ some other to rob him , and are themselves not seen in the businesse . the devil is the grand setter , he observes the christian how he walks , what place and company he frequents , what grace or heavenly treasure he carries in his bosome ; which when he hath done , he hath his instruments for the purpose to execute his designe . thus he considered the admirable graces of job , and casts about how he might best rob him of his heavenly treasure : and who but his wife and friends must do this for him ? ( well knowing that his tale would receive credit from their mouths . ) o friends , ask your consciences , whether you have not done the devil some service of this kinde in your dayes . possibly you have a childe or servant who once look't heaven-ward , but your brow-beating of them scared them back , and now ( may be ) they are as carnal as you would have them : or possibly thy wife before acquainted with thee , was full of life in the wayes of god , but since she hath been transplanted into thy cold soile , what by thy frothy speeches and unsavoury conversation , at best thy worldlinesse and formality , she is now both decayed in her graces , and a loser in her comforts . o man , what an enditement will be brought against thee for this at gods bar ? you would come off better , were it for robbing one of his money and jewels , then of his graces and comforts . thirdly , it reproves the woful negligence most shew in labouring for this heavenly prize . none but would be glad their souls might be saved at last , but where is the man or woman that makes it appear by their vigourous endeavour that they mean in earnest ? what warlike preparation do they make against satan , ( who lies between them and home ? ) where are their armes , where their skill to use them , their resolution to stand to them , and conscionable care to exercise themselves daily in the use of them ? alas , this is a rarity indeed , not to be found in every house , where the profession of religion is hang'd out at the door ; if woulding and wishing will bring them to heaven , then they may come thither ; but as for this wrestling and fighting , this making religion our businesse , they are as far from these , as at last they are like to be from heaven . they are of his minde in tully , who in a summers day , as he lay lazing himself on the grasse , would say , o utinam hoc esset laborare ! o that this were to work , that i could lie here and do my day-labour ! thus many melt and waste their lives in sloth , and say in their hearts , o that this were the way to heaven ! but will use no means to furnish themselves with grace for such an enterprise ; i have read of a great prince in germany , invaded by a more potent enemy then himself , yet from his friends and allies , ( who flock't in to his help ) he soon had a goodly army , but had no money ( as he said ) to pay them , but the truth is , he was loath to part with it , for which some in discontent went away , others did not vigourously attend his businesse , and so he was soon beaten out of his kingdome ; and his coffers ( when his palace was rifled ) were found thrack't with treasure . thus he was ruined , as some sick men die , because unwilling to be at cost to pay the physician . it will adde to the misery of damned soules , when they shall have leisure enough to consider what they have lost in losing god , to remember what means , offers and talents they once had , towards the obtaining of everlasting life , but had not a heart to use them . fourthly , it reproves those who make a great busle and noise in religion , who are forward in profession , very busie to meddle with the strictest duties , as if heaven had monopolized their whole hearts ; but like the eagle , when they tower highest , their prey is below where their eye is also . such a generation there ever was and will be , that mingle themselves with the saints of god , who pretend heaven , and have their outward garb faced and fringed ( as it were ) with heavenly speeches and duties , while their hearts are lined with hypocrisie , whereby they deceive others , but most of all themselves ; such may be the worlds saints , but devils in christs account . have not i chosen twelve , one of you is a devil ? and truly of all devils none so bad as the professing devil , the preaching , praying devil . o sirs , be plain-hearted ; religion is as tender as your eye , it will not be jested with ; remember the vengeance which fell on belshazzar , while he carowsed in the bowles of the sanctuary . religion and the duties of it are consecrated things , not made for thee to drink thy lusts out of god. hath remarkably appeared in discovering and confounding such as have prostituted sacred things to worldly ends . jezabel fasts and prayes the better , to devoure naboths vineyard , but was devoured by it . absalom was as sick till he had ravish't his fathers crown , as his brother amnon till he had done the like to his sister , and to hide his treason he puts on a religious cloak , and therefore begs leave to go and pay his vow in hebron , when he had another game in chase , and did he not fall by the hand of his hypocrisie ? of all men their judgement is endorst with most speed , who silver over worldly or wicked enterprises with heavenly semblances , of this gang were those , pet. . . concerning whom the apostle saith , their damnation slumbers not ; and those , ezek. . , . to whom god saith , i the lord will answer him by my selfe , and i will set my face against that man , and will make him a signe , and a proverb , and i will cut him off from the midst of my people , and ye shall know that i am the lord. vse . secondly , try whether they be heavenly things or earthly thou chiefly pursuest ; certainly friends , we need not be so ignorant of our soules state and affairs ; did we oftner converse with our thoughts , and observe the haunts of our hearts , we soon can tell what dish pleaseth our palate best : and may you not tell whether heaven or earth be the most savoury meat to your souls ? and if you should ask how you might know whether heaven be the prize you chiefly desire , i would put you only upon this double trial . first , art thou uniforme in thy pursuit ? doest thou contend for heaven , and that which leads to heaven also ? earthly things god is pleased to retaile ; all have some , none have all ; but in heavenly treasure he will not break the whole piece , and cut it into remnants . if thou wilt have heaven , thou must have christ ; if christ , thou must like his service as well as his sacrifice ; no holinesse , no happinesse . if god would cut off so much as would serve mens turnes , he might have customers enough . balaam himself likes one end of the piece , he would die like a righteous man , though live like a wizzard as he was ; no , god will not deal with such pedling merchants ; that man alone is for god , and god for him , who will come roundly up to gods offer , and take all off his hands . one fitly compares holinesse and happinesse to those two sisters , leah and rachel . happinesse like rachel seems the fairer , ( even a carnal heart may fall in love with that , ) but holinesse like leah is the elder and beautiful also , though in this life it appears with some disadvantage , her eyes being blear'd with teares of repentance , and her face furrowed with the works of mortification ; but this is the law of that heavenly countrey , that the younger sister must not be bestowed before the elder . we cannot enjoy faire rachel , heaven and happinesse , except first we embrace tender-eyed leah , holinesse with all her severe duties of repentance and mortification . now sirs , how like you this method ? art thou content to marry christ and his grace , and then ( serving a hard apprenticeship in temptations both of prosperity and adversity , enduring the heat of the one , and the cold of the other ) to wait till at last the other be given into thy bosome ? secondly , if indeed heaven and heavenly things be the prize thou wrestlest for , thou wilt discover a heavenly deportment of heart , even in earthly things ; whereever you meet a christian , he is going to heaven ; heaven is at the bottome of his lowest actions . now observe thy heart in three particulars ; in getting , in using , and in keeping earthly things , whether it be after a heavenly manner . first , in getting earthly things . if heaven be thy chief prize , then thou wilt be ruled by a heavenly law in the gathering of these . take a carnal wretch , and what his heart is set on , he will have , though it be by hook or crook . a lie fits gehazi's mouth well enough , so he may fill his pockets by it . jezabel dares mock god , and murder an innocent man for an acre or two of ground . absalom regnandi causâ what will he not do ? gods fence is too low to keep a gracelesse heart in bounds , when the game is before him ; but a soule that hath heaven in its eye is ruled by heavens law : he dares not step out of heavens road to take up a crown , as we see in davids carriage towards saul . indeed in so doing he should crosse himself in his own grand design , which is the glory of god , and the happinesse of his own soul in enjoying of him ; upon these very termes the servants of god have refused to be rich and great in the world , when either of these lay at stake ; moses threw his court-preferment at his heels , refusing to be call'd the son of pharaohs daughter . abraham scorned to be made rich by the king of sodom , gen. . . that he might avoid the suspicion of covetousnesse and self-seeking ; it shall not be said another day that he came to enrich himself with the spoil , more then to rescue his kinsmen . nehemiah would not take the taxe and tribute to maintain his state , when he knew they were a poor peeled people , because of the fear of the lord. doest thou walk by this rule ? wouldest thou gather no more estate or honour then thou mayest have with gods leave , and will stand with thy hopes of heaven ? secondly , doest thou discover a heavenly spirit in using these things . first , the saint improves his earthly things for an heavenly end , where layest thou up thy treasure ? doest thou bestow it on thy voluptuous paunch , thy hawks and thy hounds , or lockest thou it up in the bosome of christs poor members ? what use makest thou of thy honour and greatnesse , to strengthen the hands of the godly or the wicked ? and so of all thy other temporal enjoyments ; a gracious heart improves them for god ; when a saint prayes for these things , he hath an eye to some heavenly end . if david prayes for life , it is not that he may live , but live and praise god , psal . . when he was driven from his regal throne by the rebellious armes of absalom ; see what his desire was and hope , sam. . . the king said to zadock , carry back the ark of god into the city : if i shall-finde favour in the eyes of the lord , he will bring me again , and shew me both it and his habitation . mark , not shew me my crown , my palace , but the ark , the house of god. secondly , a gracious heart pursues earthly things with a holy indifferency , saving the violence and zeal of his spirit for the things of heaven ; he useth the former as if he used them not , with a kinde of non-attendency , his head and heart is taken up with higher matters , how he may please god , thrive in his grace , enjoy more intimate communion with christ in his ordinances , in these he spreads all his sailes , plyes all his oares , strains every part and power : thus we finde david upon his full speed ; my soul presseth hard after thee , psal . . and before the ark we finde him dancing with all his might . now a carnal heart is clean contrary , his zeal is for the world , and his indifferency in the things of god , he prays as if he did not pray , &c. he sweats in his shop , but chills and growes cold in his closet ; o how hard to pully him up to a duty of gods worship , or to get him out to an ordinance ? no weather shall keep him from the market ; raine , blow or snow he goes thither ; but if the church-path be a little wet , or the aire somewhat cold , 't is apology enough for him if his pue be empty ; when he is about any worldly businesse , he is as earnest at it , as the idolatrous smith in hammering of his image ; who ( the prophet saith ) worketh it with the strength of his armes , yea , he is hungry , and his strength faileth , he drinketh not , and is faint , isa . . . so zealous is the muck-worme in his worldly employments , that he will pinch his carcase , and deny himself his repast in due season to pursue that ; the kitchin there shall wait on the shop : but in the worship of god , 't is enough to make him sick of the sermon , and angry with the preacher , if he be kept beyond his houre ; here the sermon must give place to the kitchin : so the man for his pleasures and carnal pastime , he tells no clock at his sports , and knows not how the day goes ; when night comes , he is angry that it takes him off ; but at any heavenly work , o how is the man punish't ? time now hath got leaden heels he thinks ; all he does at a sermon is to tell the clock , and see how the glasse runs : if men were not willing to deceive themselves , surely they might know which way their heart goes by the swift motion , or the hard tugging and slow pace it stirs , as well as they know in a boat , whether they row against the tyde , or with it . thirdly , the christian useth these things with a holy feare , lest earth should rob heaven , and his outward enjoyments prejudice his heavenly interest ; he eats in feare , works in feare , rejoyceth in his abundance with feare : as iob sanctified his children by offering a sacrifice , out of a feare lest they had sinned ; so the christian is continually sanctifying his earthly enjoyments by prayer , that so he may be delivered from the snare of them . thirdly , the christian is heavenly in his keeping of earthly things . the same heavenly law which he went by in getting , he observes in holding them . as he dares not say he will be rich and honourable in the world , but if god will ; so neither that he will hold what he hath , he only keeps them while his heavenly father calls for them that at first gave them : if god will continue them to him , and entaile them on his posterity too , he blesseth god , and so he desires to do also when he takes them away . indeed gods meaning in the great things of this world , which sometimes he throwes in upon the saints , is chiefly to give them the greater advantage of expressing their love to him , in denying them for his sake . god never intended by that strange providence in bringing moses to pharaho's court , to settle him there in worldly pomp and grandure , ( a carnal heart indeed would have expounded providence , and imported it as a faire occasion put into his hands by god to have advanced himself into the throne , ( which some say he might in time have done , ) but as an opportunity to make his faith and self-denial more eminently conspicuous in throwing all these at his heels , for which he hath so honourable a remembrance among the lords worthies , heb. . , . and truly a gracious soule reckons he cannot make so much of his worldly interests any other way , as by offering them up for christs sake ; however that traitour thought maries ointment might have been carried to a better market , yet no doubt that good woman her self was only troubled , that she had not one more precious to poure on her dear saviours head . this makes the christian ever to hold the sacrificing knife at the throat of his worldly enjoyments , ready to offer them up when god calls ; over-board they shall go , rather then hazard a wrack to faith or a good conscience ; he sought them in the last place , and therefore he will part with them in the first . naboth will hazard the kings anger , ( which at last cost him his life , ) rather then sell an acre or two of land which was his birth-right . the christian will expose all he hath in this wotld to preserve his hopes for another : iacob in his march towards esau , sent his servants with his flocks before , and came himself with his wives behinde ; if he can save any thing from his brothers rage , it shall be what he loves best : if the christian can save any thing , it shall be his soule , his interest in christ and heaven , and then no matter if the rest go , even then he can say , not as esau to iacob , i have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great deal , but as iacob to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have all , all i want , all i desire , as david expresseth it ; this is all my salvation . all and my desire , sam. . . now try , whether thy heart be tuned to this note , does heaven give law to thy earthly enjoyments ? wouldest thou not keep thy honour , estate , no , not life it selfe to prejudice thy heavenly nature and hopes ? which wouldest thou choose , if thou couldest not keep both , a whole skin , or a sound conscience ? it was a strange answer , if true , which the historian saith henry the fifth gave to his father , who had usurped the crown , and now dying sent for this his son , to whom he said , fair son , take the crown , ( which stood on his pillow by his head ) but god knowes how i came by it : to whom he answered , i care not how you came by it ; now i have it , i will keep it as long as my sword can defend it . he that keeps earth by wrong , cannot expect heaven by right . chap. xiii . an exhortation to the pursuit of heaven and heavenly things . vse thirdly , is it heaven and all that is heavenly that satan seeks to hinder us of ? let this provoke us the more earnestly to contend for them . had we to do with an enemy that came only to plunder us of earthly trifles , would honours , estates , and what this world affords us stay his stomack , it might suffer a debate ( in a soule that hath hopes of heaven , ) whether it were worth fighting to keep this lumber : but christ and heaven , these sure are too precious to part withal upon any termes . ask the kingdom for him also , said solomon to bath-sheba , when she begg'd abishag for adonijah . what can the devil leave thee worth if he deprive thee of these ? and yet i confesse i have heard of one , that wished god would let him alone , and not take him from what he had here : vile brute ! the voice of a swine and not a man , that could chuse to wallow in the dung and ordure of his carnal pleasures , and wish himself for ever shut up with his swill in the hogs coat of this dunghil earth , rather then leave these to dwell in heavens palace , and be admitted to no meaner pleasures , then what god himself with his saints enjoy . it were even just if god gave such brutes as these a swines face to their swinish hearts : but alas , how few then should we meet that would have the countenance of a man ? the greatest part of the world ( even all that are carnal and worldly , ) being of the same minde , though not so impudent as that wretch , to speak what they think . the lives of men tell plain enough that they say in their hearts , it is good being here , that they wish they could build tabernacles on earth for all the mansions that are prepared in heaven . the transgression of the wicked said in davids heart , that the feare of god , was not before them , psal . . . and may not the worldlinesse of a muck-worm say in the heart of any rational man , that heaven and heavenly excellencies are not before their eyes or thoughts ? o what a deep silence is there concerning these in the conversations of men ! heaven is such a stranger to the most , that very few are heard to enquire the way thither , or so much as ask the question in earnest , what they shall do to be saved . the most expresse no more desires of attaining heaven , then those blessed souls now in heaven do of coming again to dwell on earth ; alas , their heads are full of other projects , they are either as israel , scatter'd over the face of the earth to gather straw , or busied in picking that straw they have gathered , labouring to get the world , or pleasing themselves with what they have got . so that it is no more then needs to use some arguments to call men off the world , to the pursuit of heaven , and what is heavenly . first , for earthly things , it is not necessary that thou hast them ; that is necessary which cannot be supplied per vicarium , with somewhat besides it self . now there is no such earthly enjoyment , but may be so supplied , as to make its room more desirable then its company . in heaven there shall be light and no sun , a rich feast and yet no meat , glorious robes and yet no cloathes , thete shall want nothing , and yet none of this worldly glory be found there ; yea , even while we are here , they may be recompenced ; thou mayest be under infirmities of body , and yet better then if thou hadst health : the inhabitant shall not say , i am sick , the people that dwell therin shall be forgiven their iniqui●y , isa . . . thou mayest misse of worldly honour , and obtain with those worthies of christ , heb. . a good report by faith , and that is a name better then of the great ones of the earth : thou mayest be poor in the world , and yet rich in grace , and godlinesse with content is great gaine . in a word , if thou partest with thy temporal life , and findest an eternal , what doest thou lose by the change ? but heaven and heavenly things are such as cannot be recompenced with any other . thou hast a heavenly soul in thy bosome , lose that , and where canst thou have another ? there is but one heaven , misse that , and where can you take up your lodging but in hell ? one christ that can lead you thither , reject him , and there remains no more sacrifice for sinne . o that men would think on these things ! go sinner to the world , and see what it can afford you in lieu of these ; may be it will offer to entertain you with its pleasures and delights ; o poor reward for the losse of christ and heaven ! is this all thou canst get ? doth satan rob thee of heaven and happinesse , and only give thee this posie to smell on as thou art going to thy execution ? will these quench hell-fire , or so much as cool those flames thou art falling into ? who but those that have foredone their understandings , would take these toyes and new nothings for christ and heaven ? while satan is pleasing your fancies with these rattles and bables , his hand is in your treasure , robbing you of that which is only necessary ; 't is more necessary to be saved then to be ; better not to be then to have a being in hell . secondly , earthly things are such , as it is a great uncertainty , whether with all our labour we can have them or not . the world , though so many thousand years old , hath not learn't the merchant such a method of trading , as that from it he may infallibly conclude he shall at last get an estate by his trade : nor the courtier such rules of comporting himself to the humour of his prince , as to assure him he shall rise . they are but few that carry away the prize in the worlds lottery , the greater number have only their labour for their paines , and a sorrowful remembrance left them of their egregious folly , to be led such a wilde goose chase after that , which hath deceived them at last . but now for heaven and the things of heaven , there is such a clear and certain rule laid down , that if we will but take the counsel of the word , we can neither mistake the way , nor in that way miscarry of the end . as many as walk by this rule , peace be upon them , and the whole israel of god. there are some indeed who run , and yet obtain not this prize , that seek & find not ; knock and find the door shut upon them but it is , because they do it either not in the right manner , or in the right season . some would have heaven , but if god save them he must save their sins also , for they do not mean to part with them ; and how heaven can hold god and such company together judge you ; as they come in at one door , christ and all those holy spirits with him would run out at the other . ungratful wretches , that will not come to this glorious feast , unlesse they may bring that with them , which would disturb rhe joy of that blisseful state , and offend all the guests that sit at the table with them , yea , drive god out of his own mansion-house . a second sort would have heaven , but like him in ruth , ch . . v. , , . who had a minde to his kinsman elimelechs land , and would have paid for the purchase , but he liked not to have it by marrying ruth , and so missed of it : some seem very forward to have heaven and salvation , if their own righteousnesse could procure the same , ( all the good they do , and duties they performe they lay up for this purchase ) but at last perish , because they close not with christ , and take not heaven in his right . a third sort are content to have it by christ , but their desires are so impotent and listlesse , that they put them upon no vigourous use of means to obtain him , and so ( like the sluggard ) they starve , because they will not pull their hands out of their bosome of sloth to reach their food that is before them : for the world they have mettal enough , and too much , they trudge far and near for that , and when they have run themselves out of breath , can stand and pant after the dust of the earth , as the prophet phraseth it , amos . . but for christ and obtaining interest in him , o how key-cold are they ! there is a kinde of cramp invades all the powers of their soules when they should pray , hear , examine their hearts , draw out their affections in hungrings and thirstings after his grace and spirit . 't is strange to see how they even now went full soop to the world , are suddenly becalm'd , not a breath of winde stirring to any purpose in their soules after these things , and is it any wonder that christ and heaven should be denied to them that have no more mind to them ? lastly , some have zeal enough to have christ & heaven , but it is when the master of the house is risen , and hath shut to the door , and truly then they may stand long enough rapping , before any come to let them in . there is no gospel preached in another world ; but as for thee poor soul , who art perswaded to renounce thy lusts , throw away the conceit of thy own righteousnesse , that thou mayest run with more speed to christ , and art so possest with the excellency of christ , thy own present need of him , and salvation by him , that thou pantest after him more then life it self ; in gods name go on and speed , be of good comfort , he calls thee by name to come unto him , that thou mayest have rest for thy soul . there is an office in the word , where thou mayest have thy soule and its eternal happinesse ensured to thee : those that come to him , as he will himself in no wise cast away , so not suffer any other to pluck them away . this day ( saith christ to zaccheus ) salvation is come to thy house , luke . . salvation comes to thee ( poore soul ) that openest thy heart to receive christ , thou hast eternal life already , as sure as if thou wert a glorified saint , now walking in that heavenly city . o sirs , if there were a free trade proclaimed to the indies , enough gold for all that went , and a certainty of making a safe voyage , who would stay at home ? but alas , this can never be had : all this , and infinitely more may be said for heaven ; and yet how few leave their uncertain hopes of the world to trade for it ; what account can be gi-given for this , but the desperate atheisme of mens hearts ? they are not yet fully perswaded whether the scripture speaks true or not , whether they may relie upon the discovery that god makes in his word of this new-found land , and those mines of spiritual treasure , there to be had as certain . god open the eyes of the unbelieving world , ( as he did the prophets servants , ) that they may see these things to be realities and not fictions ; 't is faith only that gives a being to these things in our hearts . by faith moses saw him that was invisible . thirdly , earthly things when we have them , we are not sure of them ; like birds , they hop up and down , now on this hedge , and anon upon that , none can call them his own : rich to day , and poor to morrow : in health when we lie down , and arrested with pangs of death before midnight : joyful parents , one while solacing our selves with the hopes of our budding posterity , and may be ere long knocks one of jobs messengers at our door to tell us they are all dead ; now in honour , but who knows whether we shall not live to see that butied in scorn and reproach ? the scripture compares the multitude of people to waters , the great ones of the world sit upon these waters ; as the ship floates upon the waves , so do their honours upon the breath and favour of the multitude ; and bow long is he like to sit that is carried upon a wave ? one while they are mounted up to heaven , ( as david speaks of the ship ) and then down again they fall into the deep . we have ten parts in the king , ( say the men of israel , ) sam. . . and in the very next verse , sheba doth but sound a trumpet of sedition , saying , we have no part in david , no inheritance in the son of jesse , and the winde is in another corner presently : for it 's said , every man of israel went up from after david , and followed sheba . thus was david cried up and down , and that almost in the same breath . unhappy man he , that hath no surer portion then what this variable world will afford him . the time of mourning for the departure of all earthly enjoyments is at hand , we shall see them as eglons servants did their lord , fallen down dead before us , and weep because they are not . what folly then is it to dandle this vaine world in our affections , whose joy like the childes laughter on the mothers knee , is sure to end in a cry at last , and neglect heaven and heavenly things which endure for ever ? o remember dives stirring up his pillow , and composing himself to rest , how he was call'd up with the tydings of death , before he was warme in this his bed of ease , and laid with sorrow on another , which god had made for him in flames , from whence we hear him roaring in the anguish of his conscience . o soule , couldest thou get but an interest in the heavenly things we are speaking of , these would not thus slip from under thee ; heaven is a kingdom that cannot be shaken , christ an abiding portion , his graces and comforts sure waters that faile not , but spring up unto eternal life . the quailes that were food for the israelites lust soon ceased , but the rock that was drink to their faith followed them ; this rock is christ : make sure of him and he will make sure of thee , he 'll follow thee to thy sick-bed , and lie in thy bosome , chearing thy heart with his sweet comforts , when worldly joyes lie cold upon thee , ( as davids cloathes on him ) and no warmth of comfort to be got from them . when thy outward senses are lock't up , that thou canst neither see the face of thy dear friends , nor hear the counsel and comfort they would give thee , then he will come ( though these doors be shut ) and say , peace be to thee my dear childe ; feare not death or devils , i stay to receive thy last breath , and have here my angels waiting , that assoon as thy soule is breathed out of thy body , they may carry and lay it in my bosome of love , where i will nourish thee with those eternal joyes that my blood hath purchased , and my love prepared for thee . fourthly , earthly things are empty and unsatisfying . we may have too much , but never enough of them , they oft breed loathing , but never content and indeed how should they , being so disproportionate to the vast desires of these immortal spirits that dwell in our bosomes ? a spirit hath not flesh and bones , neither can it be fed with such , and what hath the world , but a few bones covered over with some fleshly delights to give it ? the lesse is blessed of the greater , not the greater of the lesse . these things therefore being so far inferiour to the nature of man , he must look higher if he will be blessed , even to god himself who is the father of spirits . god intended these things for our use , not enjoyment ; and what folly is it to think we can squeaze that from them , which god never put in them ? they are breasts , that moderately drawn , yield good milk , sweet refreshing , but wring them too hard , and you will suck nothing but winde or blood from them . we lose what they have , by expecting to finde what they have not ; none find lesse sweetnesse and more dissatisfaction in these things , then those who strive most to please themselves with them . the cream of the creature floats a top , and he that is not content to fleet it , but thinks by drinking a deeper draught to finde yet more , goes further to speed worse , being sure by the disappointment he shall meet to pierce himself through with many sorrows . but all these feares might happily be escaped , if thou wouldest turn thy back on the creature , and face about for heaven : labour to get christ , and through him hopes of heaven , and thou takest the right road to content , thou shalt see it before thee , and enjoy the prospect of it as thou goest , yea , finde that every step thou drawest nearer and nearer to it ; o what a sweet change wouldest thou finde ? as a sick man coming out of an impure unwholesome climate , where he never was well , when he gets into fresh aire or his native soile : so wilt thou finde a cheering of thy spirits , and reviving thy soule with unspeakable content and peace . having once closed with christ , first the guilt of all thy sinnes is gone , and this spoil'd all thy mirth before ; all your dancing of a childe , when some pin pricks it will not make it quiet or merry ; well , now that pin is taken out which robbed thee of the joy of thy life . secondly , thy nature is renewed and sanctified ; and when is a man at ease , if not when he is in health ? and what is holinesse , but the creature restored to his right temper , in which god created him ? thirdly , thou becomest a childe of god , and that cannot but please thee well ( i hope ) to be son or daughter to so great a king. fourthly , thou hast a right to heavens glory , whither thou shalt ere long be conducted to take and hold possession of that thy inheritance for ever , and who can tell what that is ? nicephorus tells us of one agbarus , a great man , that ( hearing so much of christs fame , by reason of the miracles he wrought , ) sent a painter to take his picture , and that the painter when he came was not able to do it , because of that radiancy and divine splendor which sate on christs face . whether this be true or no , i leave it ; but to be sure , there is such a brightnesse on the face of christ glorified , and that happinesse which in heaven saints shall have with him , as forbids us that dwell in mortal flesh to conceive of it aright , much more to expresse ; 't is best going thither to be informed , and then we shall confesse we on earth heard not halfe of what we there finde , yea , that our present conceptions are no more like to that vision of glory we shall there have , then the sunne in the painters table , is to the sunne it self in the heavens . and if all this be so , why then do you spend money for that which is not bread , and your labour for that which satisfieth not , yea , for that which keeps you from that which can satisfie ? earthly things are like some trash , which doth not only not nourish , but take away the appetite from that which would . heaven and heavenly things are not relished by a soule vitiated with these . manna , though for deliciousnesse called angels food , yet but light bread to an egyptian palate . but these spiritual things depend not on thy opinion , o man , whoever thou art ( as earthly things in a great measure do ) that the value of them should rise or fall as the worlds exchange doth , and as vain man is pleased to rate them ; think gold dirt , and it is so ; for all the royal stamp on it , count the swelling titles of worldly honour ( that proud dust brags so in ) vanity , and they are such : but have base thoughts of christ , and he is not the worse ; slight heaven as much as you will , it will be heaven still , and when thou comest so far to thy wits with the prodigal , as to know which is best fare , husks or bread ; where best living , among hogs in the field , or in thy fathers house , then thou wilt know how to iudge of these heavenly things better , till then go and make the best market thou canst of the world , but look not to finde this pearle of price , true satisfaction to thy soul in any of the creatures shops ; and were it not better to take it when thou mayest have it , then after thou hast wearied thy self in vaine in following the creature , to come back with shame , and may be misse of it here also , because thou wouldest not have it when it was offered ? verse . wherefore take unto you the whole armour of god , that ye may be able to withstand in the evil day , and having done all to stand . the apostle in these words re-assumes his former exhortation mentioned , verse . and presseth it with a new force , from that more particular discovery which he gives of the enemy , verse . where like a faithful scout he makes a full report of satans great power and malice , and also discloseth what a dangerous design he hath upon the saints , no lesse then to despoil them of all that is heavenly : from all which he gives them a second alarm , and bids them arme , arme , wherefore take unto you , &c. in the words consider , first , the exhortation with the inference , wherefore take unto you the whole armour of god. secondly , the argument with which he urgeth the exhortation , and that ss double . first , that ye may be able to withstand in the evil day . secondly , having done all to stand ; that is , both able to fight , and able to conquer . as for the first general , the exhortation , we shall wave it as to the substance of it , being the same with what we have handled , v. . only there are two observables which we shall lightly touch . the one from the repetition of the very same exhortation so soon , one verse only interposed . the other from the verbe the apostle useth here , which being not the same with v. . affords a different note . there it is ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. i. the reason why the apostle renews the same exhortation , as also what truthes ministers are often to preach to their people . first of the first , the repetition of the same exhortation , and that in so short a space . sure it was not for want of matter , but rather out of abundance of zeal , that he harps the second time on the same string . indeed he is the better workman , who drives one naile home with reiterated blowes , then he which covets to enter many , but fastens none . such preachers are not likely to reach the conscience , who hop from one truth to another , but dwell on none . every hearer is not so quick as the preacher , to take a notion as 't is first darted forth , neither can many carry away so much of that sermon , which is made up all of varieties , ( where a point is no sooner named , but presently pulls back its hand , and another makes a breach and comes forth , before the fi●st hath been opened and hammered upon the conscience by a powerful application ) as where the discourse is homogeneal , and some one necessary truth is clear'd , insisted on , and urged home with blow upon blow . here the whole matter of the discourse is a kin , and one part remembred brings the memory acquainted with the other , whereas in the former one puts out the other in a weak memory . short hints and away may please a scholar , but not so profitable for others , the one more fit for the schooles , but the other for the pulpit . were i to buy a garment in a shop , i should like him better , that layes one good piece or two before me that are for my turn , ( which i may fully peruse ) then him , who takes down all his shop , and heaps piece upon piece , ( meerly to shew his store ) till at last for variety i can look wishly on none , they lie so one upon another . again , as it is profitable thus to insist on truths , so 't is not unbecoming a minister to preach the same truths again and again ; paul here goes over and over the same exhortation , v. . v. . and elsewhere tells us , this is not grievous to him , but to them it is safe , to hear the same things over and over , phil. . . there are three sorts of truths must in our ministery be preached oft . first , fundamental truths , or , as we call them , catechise-points , that contain truths necessary to be known and believed . the weight of the whole building lies on these ground-cells , more then on superstructory truths . in a kingdome there are some staple commodities and trades , without which the common-weale could not subsist , as wool , corne , &c. in our countrey , and these ought to be encouraged above others , ( which though they be an ornament to the nation , yea , adde to the riches of it , yet are not so necessary to the subsistence of it ) thus here ; there is an excellent use of our other ministerial labours , as they tend to beautifie and adorne , yea , enrich the christian with the knowledge of spiritual mysteries ; but that which is chiefly to be regarded is the constant faithful opening of those main truths of the gospel . these are the land-marks , and shew us the bounds of truth ; and as it is in townes that butt one upon another ; if the inhabitants do not sometimes perambulate , and walk the bounds , ( to shew the youth what they are ) when the old studs are gone , the next generation may lose all their priviledges by their encroaching neighbours , because not able to tell what is their own . there is no fundamental truth , but hath some evil neighbour , ( heresie i meane , ) butting on it ; and the very reason why a spirit of errour hath so encroach't of late yeares upon truth , is , because we have not walk't the bounds with our people in acquainting them with , and stablishing their judgements on these fundamental points , so frequently and carefully as is requisite . and people are much in the fault , because they cast so much contempt upon this work , that they count a sermon on such point ; next to lost , and only childes meat . secondly , those truthes are oft to be preach't , which ministers observe to be most undermined by satan or his instruments in the judgements and lives of their people . the preacher must read and study his people as diligently as any book in his study ; and as he findes them , dispense like a faithful steward unto them . paul takes notice that the galatians had been in ill handling by false apostles , who had even bewitch't them back to the law in that great point of justification , and see how he bea●s upon that point . our people complain , we are so much , so oft reproving the same errour or sin , and the fault is their own , because they will not leave it ; who will blame the dog for continuing to bark , when the thief is all the while in the yard ? alas , alas , it is not once or twice rowsing against sin will do it . when people think the minister shews his lazinesse , because he preacheth the same things , he may then be exercising his patience , in continuing to exhort and reprove those who oppose , waiting , if at last god will give them repentance to the acknowledging of the truth . we are bid ro lift up our voice like a trumpet , and would you have us cease while the battel lasts , or sound a retreat when it shou'd be a battel ? thirdly , truths of daily use and practice . these are like bread and salt , whatever else is on , these must be on the board every meale . saint peter was of this minde , pet. . . i will not be negligent to put you always in remembrance of these things , though ye know them . he had ( you may see ) been speaking of such graces and duties , that they could not passe a day without the exercise of them , and therefore will be ever their monitour , to stir up their pure mindes about them . all is not well , when a man is weary of his ordinary food , and nothing will go down but rarities ; the stomack is sickly , when a man delights rather to pick some sallet , then eate of solid meat , and how far this dainty age is gore in this spiritual disease , i think few are so far come to themselves , as yet to consider and lament . o sirs , be not weary as in doing , so not in hearing those savoury truths preach't you have daily use of , because you know them , and have heard them often ; faith and repentance will be good doctrine to preach and heare to the end of the world ; you may as well quarrel with god , because he hath made but one heaven , and one way to it , as with the preacher for preaching these over and over ; if thy heart were humble , and thy palate spiritual , old truths would be new to thee every time thou hearest them . in heaven the saints draw all their wine of joy , ( as i may so say at one tap ) and shall to all eternity , and yet it never tastes flat . god is that one object their soules are filled with , and never weary of , and can any thing of god and his love be wearisome to thee in the hearing here ? i am not all this while an advocate for any loyterer in our lords vineyard ; for any slothful servant in the work of the gospel , who wraps up his talent in idlenesse , or buries it in the earth , ( where ( may be ) he is digging and playing the worldling all the week , and then hath nothing to set before his people on the lords day , but one or two old mouldy loaves , which were kneaded many yeares before . ) this is not the good steward , here is the old , but where are the new things which he should bring out of his treasure ? if the minister labours not to increase by stock , he is the worst thief in the parish . it is wicked for a man trusted with the improving of orphans estates , to let them lie dead by him , much more for a minister not to improve his gifts , ( which i may call the town-stock given for the good of the soules of both rich and poor : ) if that preacher was wise , eccl. . . who still taught the people knowledge , that is , was ever going on , endeavouring to build them higher in knowledge , and that he might , did give good heed , and sought out , and set in order many proverbs ; then surely he will be proved a foolish preacher at last , that wastes his time in sloth , or spends more of it in studying how to adde to his estate out of his peoples , then how to adde to their gifts and graces , by a conscionable endeavour to increase his own . chap. ii. the best of saints subject to decline in their graces , and why we are to endeavour a recovery of decayes in grace . the second observable in the exhortation is taken from the verbe , which the apostle useth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies not only to take , but to take again , or recover a thing which we have lost , or re-assume a thing which for the present we have left . now the apostle writing to the saints at ephesus , who ( at least many of them ) were not now to put on this armour by a conversion , ( or the first work of faith , which no doubt had already past upon many among them ) he in regard of them and believers to the end of the world hath a further meaning , i. e. that they would put on more close where this armour hangs loose , and they would recover where they have let fall any duty , or decayed in any grace . so that the note is , that the christian should have an especial care to repaire his broken armour to recover his decaying graces . this armour may be battered ; i might shew sad examples in the several pieces . was not jacobs girdle of truth and sincerity unbuckled , when he used that sinful policy to get the blessing ? he was not the plain man then , but the subplantour ; but he had as good have stayed gods time : he was paid home in his own kinde . he puts a cheat on his father , and did not laban put a cheat on him , giving leah for rachel ? what say you to davids breast-plate of righteousnesse in the matter of vriah ? was it not shot through , and that holy man fearfully wounded ? who lay almost a yeare ( for ought we reade of him , ) before he came to himself , so far as to be thoroughly sensible of his sin , till nathan a faithful chirurgion was sent to search the wound , and clear it of that dead flesh , which had growne over it ? and jonah , ( otherwise a holy prophet ) when god wou'd send him on an errand to ni neveh , he hath his shoes to seek , i mean that preparation and readinesse with which his minde should have been shod , to have gone at the first call . good hezikiah we finde how near his helmet of hope was of being beaten off his head , who tells us himself what his thoughts were in the day of his distresse , that he should not see the lord in the land of the living , expecting that god would never let go his hold , till like a lion he had broke his bones , and at last made an end of him . even abraham himselfe , famous for faith , yet had his fits of unbelief and distrustful qualms coming over his valiant heart ; now in this case the christians care should be to get his armour speedily repaired . a battered helmet is next to no helmet in point of present use ; grace in a decay , is like a man pull'd off his legs by sicknesse ; if some meanes be not used to recover it , little service will be done by it , or comfort received from it . therefore christ gives this church of ephesus ( to whom paul wrote this epistle ) this counsel , to remember from whence she was fallen , to repent and do her first works , how many does a declining christian wrong at once ? first , he wrongs god , and that in a high degree , because god reckons upon more honour to be paid him in by his saints grace , then by all other talents which his creatures have to trade with in the world . he can in some sense better bear the open sins of the world , then the decayes of his saints graces ; they by abusing their talents rob him but of his oyle , flaxe and wool : but the christian by the other , bereaves him of the glory which should be paid him from his faith , zeal , patience , self-denial , sincerity and the rest . suppose a master should trust one servant with his mony , and another with his child to be look't to ; would he not be more displeased to see his dear childe hurt , or almost kill'd by the negligence of the one , then his money stollen by the carelesnesse of the other ? grace is the new creature , the birth of the spirit , when this comes to any harme by the christians carelesse walking it must needs go nearer the heart of god , then the wrong he hath from the world , who are trusted with nothing like this . secondly , he that declines in grace , and labours not to repair it , he wrongs his brethren who have a share in one anothers grace ; he wrongs his whole body that seeks not cure for a wound in any member . we are bid to love one another , epist . of john . v. but how shall we shew our love to one another ? the very next words will direct us , and this is love , that we walk after his commandments . indeed we shew little love to our brethren by sinning , whereby we are sure either to ensnare them or grieve them ; and how to let grace go down , and sin not go up is a riddle to any that know what they both are . thirdly , the christian wrongs himself in not endeavouring to repaire his broken armour , and recover his declining grace . by this he loses the evidence of his inheritance , at least so blots it that it cannot be so clearly perceived by him . a declining christian must needs be a doubting christian , because the common symptome of an hypocrite , is to wear and waste like a stake set in the ground , ( which rots , while true grace like the tree grows . ) is not this the knot which the devil poseth many poor soules withal , and findes them work for many yeares to untie ? if thou wert a christian thou wouldest grow . right saints go from strength to streugth , and thou goest from strength to weaknesse . they go up the hill to zion , every ordinance and providence is a step that bears them nearer heaven ; but thou goest down the hill , and art further from thy salvation then when thou didst first believe ( as thou thoughtest ; ) and doth it stand wirh thy wisdom , christian , to put a staffe into the dev●ls hand , an argument into his mouth , to dispute against thy salvation with ? if you held an estate by the life of a childe , which upon the death of it should all go away from you , that childe i warrant you should be well look't unto ; his head should not ake , but you would post to the physician for counsel ; i pray what is your evidence for that glorious estate you hope for ? is it not christ within you ? is not this new creature ( wh●ch may well be call'd christ for its likenesse to him ) the young heire of heavens glory ? and when that is sick or weak , is it not time to use all meanes for its recovery ? while thus , thou canst neither live nor die comfortably . not live ; a man in a consumption has little joy of his life , he neither findes sweetnesse in his meat , nor delight in his work , as a healthfu● man doth . o how sweet is the promise to faith when active and vigourous ? how easie the yoke of the command to the christian , when his conscience is not gall'd with guilt , nor hi strength enfeebled by temptation ? but the christian in a declining condition , he tastes not the promise , every command is grievous , and every duty burdensome to him : he goes in pain like one whose foot is out of joynt , though the way be never so pleasant . and he is as unfit to die as he is to live , such a one can like no more to hear the newes of death , then a tenant that wants his rent doth to hear of the quarter-day . this made david beg time of god ; spare me a little , that i may recover my strength . having shewen you why the christian should endeavour to recover his declining graces , it will be very requisite to give a word of counsel to the christian . first , to direct him how to judge of the declining state of grace , that he may not passe a false judgement upon himself therein . secondly , to direct him when he findes grace to be in a declination , how he may recover it . chap. iii. a cautionary direction from what we may not , as also from what we may judge our graces to be in a declination . quest . first of the first , how may a christian judge whether grace be declining in him or no ? answ . first , i shall resolve this negatively , and shew by what he is not to judge his grace to decline . secondly , positively , by what he may certainly conclude a decay of grace . first , negatively , and that in several particulars . frist , christian , do not judge grace to be fallen weaker , because thy sense of corruption is grown stronger : this oft lies at the bottome of poor souls complaints in this case o they never felt pride , hypocrisie and other corruptions so haunt them as now ; none knows how they are vexed with these , and the like besides themselves . now let me ask thee who makest this sad moane , whether thou doest not think these corruptions were in thee before thou didst thus feel them ? how oft hast thou prayed as formally , and not been troubled ? how oft hast thou stood chatting with the same lusts , and thy soule hath not been laid low before the lord with such abasement of thy self as now ? deal faithfully between god and thy soule , and tell not a lie for god by bearing false witnesse against thy self . if it be thus , thou hast rather a comfortable signe of grace growing then decaying . sin cannot be on the getting hand , if the sense of sin grow quick ; this is the concomitant of a thriving soul , none so full of complaints of their own hearts as such ; the least sin goes now to their very soules , which makes them think viler of themselves then ever ▪ but it is not the increase of sin in them , but the advance of their love to christ makes them judge so : when the sun shines with some power , and the year gets up , we observe , though we may have frosts and snow , yet they do not lie long , but are soon dissolved by the sun , o 't is a sweet signe that the love of christ shines with a force upon thy soule , that no corruptions can lie long in thy bosome , but they melt into sorrow and bitter complaints . that is the decaying soul where sinne lies bound up and frozen , little sense of , or sorrow for it appears . secondly , take heed thou thinkest not grace decayes , because thy comfort withdrawes . the influence of the sun comes where the light of it is not to be found , yea , is mighty , as appears in those mines of gold and silver , which are concocted by the same . and so may the actings of grace be vigourous in thee , when least under the shines of his countenance . did ever faith triumph more then in our saviour , crying , my god , my god ; here faith was at its meridian , when it was midnight in respect of joy . possibly thou comest from an ordinance , and bringest not home with thee those sheaves of comfort thou usest to do , and therefore conclude grace acted not in thee as formerly . truly if thou hast nothing else to go by , thou mayest wrong the grace of god in thee exceedingly . because thy comfort is extrinsecal to thy duty , a boon which god may give or not , yea , doth give to the weak , and deny to the strong . the traveller may go as fast , and rid as much ground , when the sun doth not shine , as when it doth ; though ( indeed he goes not so merrily on his journey ) nay , somtimes he makes the more hast ; the warm sun makes him sometime to lie down and loyter , but when dark and cold he puts on with more speed . some graces thrive best ( like some flowers ) in the shade , such as humility , dependance on god , &c , thirdly , take heed thou doest not mistake , and think thy grace decayes , when may be it is only thy temptations increase , and not thy grace decrease . if you should hear a man say , because he cannot to day run so fast , when a hundred weight is on his back , as he could yesterday without any such a burden , that therefore he was grown weaker , you would soon tell him where his mistake lies . temptation lies not in the same heavinesse alway upon the christians shoulder ; observe therefore whether satan is not more then ordinary let loose to assault thee , whether thy temptations come not with more force and violence then ever ; possibly , though thou doest not with the same facility overcome these , as thou hast done lesse , yet grace may act stronger in conflicting with the greater , then in overcoming the lesse . the same ship , that when lightly ballasted , and favoured with the winde goes mounting , at another time deeply laden , and going against winde and tide , may move with a slow pace , and yet they in the ship take more pains to make it sail thus , then they did when it went faster . secondly , positively , how thou mayest conclude that grace is declining ; and that in a threefold respect . first , in reference to temptations to sin . secondly , in reference to the duties of gods worship . thirdly , the frame of thy heart in worldly employments . first , in reference to sin , and that is threefold . first , when thou art not so wakeful to discover the encroachings of sin upon thee as formerly ; at one time we finde davids heart smote him , when he but rent the skirt of sauls garment : at another time when his eye glanced on bathsheba , he takes no such notice of the snare satan had him in , and so is led from one sin to another , which plainly shewed that grace in him was heavy-eyed , and his heart not in so holy a frame as it had been . if an enemy comes up to the gates , and the sentinel not so much as give an alarm to the city of his approach , it shewes he is off his guard , either fallen asleep , or worse : if grace were awake , and thy conscience had not contracted some hardnesse , it would do its office . secondly , when a temptation to sin is discovered , and thou findest thy heart shut up that thou doest not pray against it , or not with that zeal and holy indignation , as formerly upon such occasions ; it is a bad signe , that lust hath got an advantage of thy grace , that thou canst not readily betake thy selfe to thy armes . thy affections are bribed , and this makes thee so cold a suitour at the throne of grace , for helpe against thine enemy . thirdly , when the arguments prevailing most with thee to resist temptations to sin , or to mourn for sin committed , are more carnal and lesse evangelical then formerly : may be thou remembrest when thy love to christ would have spit fire on the face of satan tempting thee to such a sin ; but now that holy fire is so abated , that if there were not some other carnal motives to make the vote full , it would hazard to be carried for it , rather then against it ; and so in mourning for a sin there is possibly now some slavish arguments , ( like an onion in the eye , which makes thee weep , rather then pure ingenuity arising from love to god whom thou hast offended , this speaks a sad decay , and the more mixture there is of such carnal arguments , either in the resisting of , or mourning for sin , the greater the declination of grace is . davids natural heat sure was much decayed , when he needed so many cloathes to be laid on him , and he yet feel so little heat , the time was he would have sweat with fewer . i am afraid , many their love to christ will be found ( in these declining times ) to have lost so much of its youthful vigour , that what would formerly have put them into a holy fury , and burning zeal against some sins , ( such as sabbath-breaking , pride of apparel , neglect of family-duties , &c. ) hath now much ado to keep any heat at all in them against the same . secondly , in point of duties of worship . first , if thy heart doth not prompt thee with that forwardnesse and readinesse as formerly , to hold communion with god in any duty ; possibly thou knowest the time when thy heart echoed back to the motions of gods spirit , bidding thee , seek his face ; thy face , lord , will i seek ; yea , thou didst long as much till a sabbath or sermon-season came , as the carnal wretch doth till it be gone ; but now thy pulse doth not beat so quick a march to the ordinances publick or secret ; nature cannot but decay , if appetite to food go away ; a craving soule is the thriving soule , such a childe that will not let his mother rest , but is frequently crying for the breast . secondly , when thou declinest in thy care to performe duties in a spiritual sort , and to preserve the sense of those more inward failings , which in duty none but thy self can check thee of . it is not frequency of duty , but spirituality in duty causeth thriving , and therefore neglect in this point soon brings grace into a consumptive posture . possibly , soul , the time was thou wert not satisfied with praying , but thou didst watch thy heart strictly , ( as a man would every piece in a summe of money he payes , lest he should wrong his friend with any brasse or uncurrant coin ) thou wouldest have god not only have duty , but duty stamp't with that faith which makes it currant , have that zeal and sincerity which makes it gospel-weight ; but now thou art more careless and formal , o look to it ( poor soul ) thou wilt , if thou continue thus carelesse , melt in thy spiritual estate apace . such dealings will spoil thy trade with heaven . god will not take off these slighty duties at thy hands . thirdly , when a christian gets little spiritual nourishment from communion with god , to what it hath done . the time hath been ( may be ) thou couldest shew what came of thy praying , hearing and fasting ; but now the case is altered . there is a double strength communion with god imparts to a soule in a healthful disposition , strength to faith , and strength for our obediential walking ; doest thou hear and pray , and get no more strength to hold by a promise , no more power over , or brokennesse of heart under thy usual corruptions ? what ? come down the mount and break the tables of gods law , assoon as thou art off the place ? as deep in thy passion , as uneven in thy course as before ? there is a sure decay of that inward heat which should and would ( if in its right temper ) suck some nourishment from these . thirdly , by thy behaviour in thy worldly employments . first , when thy worldly occasions do not leave thee in so free and spiritual a disposition , to return into the presence of god as formerly ; may be thou couldest have come from thy shop and family-employments to thy closet , and finde that they have kept thee in frame , yea , may be delivered thee up in a better frame for those duties , but now 't is otherwise , thou canst not so shake them off , but they cleave to thy spirit , and give an earthly savour to thy praying and hearing ; thou hast reason to bewail it ; when nature decayes men , go more stooping , and 't is a signe some such decay is in thee , that thou canst not as thou usest , lift up thy heart from earthly to spiritual duties . they were intended as helps against temptation , and therefore when they prove snares to us there is a distemper on us . if we waxe worse after sleep , the body is not right , because the nature of sleep is to refresh ; if exercise indisposeth for work , the reason is in our bodies : so here . secondly , when thy diligence in thy particular calling is more selfish ; possibly thou hast wrought in thy shop , and set close at thy study , in obedience to the command chiefly ; thy carnal interests have swayed but little with thee , but now thou tradest more for thy self , and lesse for god. o have a care of this . thirdly , when thou canst not bear the disappointment of thy carnal ends in thy particular calling , as thou hast done ; thou workest and gettest little of the world , thou preachest and art not much esteemed , and thou knowest not well how to brook these . the time was thou couldest retire thy self into god , and make up all thou didst want elsewhere in him ; but now thou art not so well satisfied with thy estate , rank and condition ; thy heart is fingering for more of these then god allowes thee ; this shews declining ; children are harder to be pleased , and old men , ( whose decay of nature makes them more froward , and in a manner children the second time ) then others ; labour therefore to recover thy decaying grace , and as this lock grows , so thy strength with it will , to acquiesce in the disposure of gods providence . chap. iv. a word of counsel for the recovery of declining grace . we come now to give a few directions to the christian , how to recover decaying grace . enquire faithfully into the cause of thy declining . the christians armour decays two wayes ; either by violent bartery , when the christian is overcome by temptations to sin ; or else by neglecting to forbish and scoure it with the use of those means which are as oile , to keep it clean and bright . now enquire , which of these have been the cause of thy decay . it is like both concurre . first , if thy grace be weakened by any blow , given it by any sin committed by thee ; there then lies a threefold duty upon thee towards the recovery of it . first , thou art to renew thy repentance . it is christs counsel , rev. . . to ephesus , repent , and do thy first works ; where it is not only commanded as a duty , but prescribed as a means for her recovery ; as if he had said , repent , that thou mayest do thy first works . so , hosea . . the lord sets back-sliding israel about this work , bidding her take words and turn to the lord ; and , v. . he then tells her he 'll take her in hand to recover her of her sins , i will heale their back-slidings : a repenting soule is under promise of healing ; and therefore ( christian ) go and search thy heart , as thou wouldest do thy house , if some thief or murderer lay hid in it , to cut thy throat in the night ; and when thou hast found the sin that has done thee the mischief , then labour to fill thy heart with shame for it , and indignation against it , and so go big with sorrow , and cast it forth before the lord in a heart-breaking confession ; better thou do this , then satan do thy errand to god for thee . secondly , when thou hast renewed thy repentance , forget not , delay not then to renew thy faith on the promise for pardon . repentance that is like purging physick to evacuate the peccant humour ; but if faith come not presently with its restorative , the poor creature will never get heart , or recover his strength . a soule may die of a fluxe of sorrow as well as of sin ; faith hath an incarnating vertue , as they say of some strengthening meats , it feeds upon the promise , and that is perfect , converting ( or rather restoring ) the soule , psal . . . though thou wert pined to skin and bones , all thy strength wasted , yet faith would soon recruit thee , and enable every grace to perform its office chearfully . faith sucks peace from the promise , call'd peace in beleeving ; from peace flowes joyes , being justified by faith we have peace with god , rom. . . and , v. . we rejoyce in the hope of glory ; and joy affords strength : the joy of the lord is our strength . thirdly , back both these with a daily endeavour to mortifie those lusts which most pevail over thy grace . weeds cannot thrive , and the flowers also ; when grace doth not act vigorously and freely , conclude it is opprest with some contrary lust , which weighs down its spirits , and makes them lumpish ; even as superfluous humours do load the natural spirits in our bodies , that we have little joy to stir or go about any businesse till they be evacuated ; and therefore ply this work close , it is not a dayes work or two in the yeare , ( like physick at spring and fall ) nothing more vain , then to make a busle , as the papists do at their lent ; or as some unsound professours among our selves , who seem to bestir themselves before a sacrament or day of fasting , with a great noise of zeal , and then let those very lusts live peaceably in them all the yeare after . no , this is child-play to do and undo ; thou must mortifie daily thy lusts by the spirit , rom. . . follow but this work conscionably in thy christian course , making it thy endeavour , ( as constantly as the labouring man goes out every day to work in the field where his calling lies ) to watch thy heart , and use all means for the discovery of sin , and as it breaks forth to be humbled for it , and be chopping at the root of it with this axe of mortification ; and thou shalt see by the blessing of god what a change for the better there will be in the constitution of thy grace ; thou who art now so poor , so pale , that thou art afraid to see thy own face long in the glasse of thy own conscience , shall then reflect with joy upon thy owne conscience , and dare to converse with thy self without those surprizals of horrour and feare , which before did appale thee ; thy grace , though it shall not be thy rejoycing , yet it will be thy evidence for christ , in whom it is : and lead thee in with boldnesse to lay claim to him , while the loose christian , whose grace is over-grown with lusts ( for want of this weeding hook ) shall stand trembling at the door , questioning whether his grace be true or no ; and from that doubt of his welcome . secondly , if upon enquiry thou findest that thy armour decays , rather for want of scouring , then by any blow from sin presumptuously committed , ( as that is most common and ordinary , rust will soon spoil the best armour , and negligence give grace its bane , as well as grosse sins , ) then apply thy self to the use of those means which god hath appointed for the strengthening grace ; if the fire goes out by taking off the wood , what way to preserve it but by laying it on again ? first , i shall send thee to the word of god , be more frequently conversant with it . david tells us , where he renewed his spiritual life , and got his soul so oft into a heavenly heate , when grace in him began to chill . the word ( he tells us ) quickened him . this was the sunny bank he fate under . the word draws forth the christians grace , by presenting every one with an object suitable to act upon , this is of great power to rouse them up ; as the coming in of a friend , makes us ( though sleepy before ) shake off all drowsinesse to enjoy his company . affections they are actuated when their object is before them ; if we love a person , this is excited by sight of him , or anything that mindes us of him ; if we hate one our blood riseth much more against him when before us . now the word bring the christian graces and their object together . here love may delight her self with the beholding christ , who is set out to life there in all his love and lovelinesse ; here the christian may see his sins in a glasse that will not flatter him ; and can there any godly sorrow be in the heart , any hatred of sin , and not come forth , while the man is reading what they cost christ for him ? secondly , from the word go to meditation ; this is as bellowes to the fire ; that grace which lies chosk't and eaten up for want of exercise , will by this be cleared and break forth ; while thou art musing this fire will burne , and thy heart grow hot within thee , according to the nature of the subject thy thoughts dwell upon : resolve therefore ( christian ) to enclose some time from all worldly suitours , wherein thou mayest every day ( if possible ) at least take a view of the most remarkable occurrences that have past between god and thee ; first , ask thy soul what takings it hath had that day , what mercies heaven hath sent into thee , and do not when thou hast askt the question , ( like pilate ) go out ; but stay till thy soul has made report of gods gracious dealings to thee : and ( if thou beest wise to observe , and faithful to relate them ) thy conscience must tell thee , that the cock was never turn'd , the breast of mercy never put up all the day , yea , while thou art viewing these fresh mercies , telling over this new coine , hot out of the mint of gods bounty , ancient mercies they will come crowding in upon thee , and call for a place in thy thoughts , and tell thee what god hath done for thee moneths and years ago , ( and indeed old debts should not be paid last ) give them ( christian ) all a hearing one time or another , and thou shalt see how they will work upon thy ingenious spirit . it is with the christian in this case , as with some merchants servant that keeps his masters cash , he tells his master he hath a great summe of his by him , and desires he would discharge him of it , and see how his accounts stand , but he can never finde him at leisure . there is a great treasure of mercy alwayes in the christians hands , and conscience is oft calling the christian to take the account , and see what god has done for him , but seldom it is , he can finde time to tell his mercies over ; and is it any wonder that such should go behinde-hand in their spiritual estate , who take no more notice what the gracious dealings of god are with them ? how can he be thankful that seldome thinks what he receives ? or patient when god afflicts , that wants one of the most powerful arguments to pacifie a mutinous spirit in trouble , and that is taken from the abundant good we receive at the hands of the lord as well as a little evil ? how can such a soules love flame to god , that is kept at such a distance from the mercies of god , which are fuel to it ? and the like might be said of all the other graces . secondly , reflect upon thy self , and bestow a few serious thoughts upon thy own behaviour , what it hath been towards god and man all along the day . ask thy soul , as elisha his servant , whence comest thou , o my soul ? where hast thou been ? what hast thou done for god this day , and how ? and when thou goest about this , look that thou neither beest taken off from a through search , ( as jacob was by rachels specious excuse ) nor be found to cocker thy self , ( as eli his sons ) when thou shalt upon enquiry take thy heart tardy in any part of thy duty ; take heed what thou doest , for thou judgest for god , who receives the wrong by thy sin , and therefore will do himself justice if thou wilt not . thirdly , from meditation go to prayer ; indeed a soul in meditation is on his way to prayer ; that duty leads the christian has to this , and this brings help to that ; when the christian has done his utmost by meditation to excite his graces , and chase his spirit into some divine heat , he knows all this is but to lay the wood in order . the fire must come from above to kindle , and this must be fetch 't by prayer . they say , stars have greatest influences when they are in conjunction with the sunne ; then sure the graces of a saint should never work more powerfully then in prayer , for then he is in the nearest conjunction and communion with god. that ordinance which hath such power with god , must needs have a mighty influence on our selves . it will not let god rest , but raiseth him up to his peoples succour , and is it any wonder if it be a means to rouse up and excite the christians grace ? how oft do we see a dark cloud upon davids spirit at the beginning of his prayer , which by that time he is a little warme in his work , begins to clear up , and before he ends breaks forth into high actings of faith and acclamations of praise ? only here ( christian ) take heed of formal praying , this is as baneful to grace as not praying . a plaister , though proper and of soveraign vertue , yet if it be laid on cold may do more hurt then good . fourthly , to all the former joyne fellowship and communion with the saints thou lived amongst . no wonder to hear a house is robb'd that stands far from neighbours ; he that walks in communion of saints , he travels in company , he dwells in a city where one house keeps up another , to which jerusalem is compared . 't is observable concerning the house in whose ruines jobs children were entombed , that a winde came from the wildernesse and smote the foure corners of it ; it seems it stood alone ; the devil knowes what he does in hindering this great ordinance of communion of saints ; in doing this he hinders the progresse of grace , yea , brings that which christians have , into a declining wasting state . the apostle couples those two duties close together , to hold fast our profession , and to consider one another , and provoke unto love and to good works , heb. . , . indeed it is a dangerous step to apostasy , to forsake the communion of saints ; hence 't is said of demas , he hath left us , and embraced the present world . o what mischief has satan done us in these few late years , in this one particular ? what is become of this communion of saints ? where are there two or three to be found that can agree to walk together ? those that could formerly suffer together , cannot sit together at their fathers table , can hardly pray one with or one for another ; the breath of one christian is strange to another that once lay in his , bosome ; — this is a lamentation , and shall be for a lamentation . chap. v. the words opened , and what is meant by the evill day . that ye may be able to withstand in the evil day , and having done , &c. we come to the argument with which the apostle urgeth the exhortation , and that is double . the first hath respect to the houre of battel , that ye may be able to withstand in the evil day . the second to the happy issue of the war , which will crown the christian thus arm'd , and that is certain victory , and having done all stand . first of the first , that ye may be able to withstand in the evil day ; but what is this evil day ? some take this evil day to comprehend the whole life of a christian here below in this vale of tears ; and then the argument runs thus : take to your selves the whole armour of god , that you may be able to persevere to the end of your life , which you will finde , as it were , one continued day of trouble and trial , thus jacob drawes a black line over his whole life , few and evil have the days of my life been , gen. . what day shines so faire that over casts not before night , yea , in which the christian meets not with some shower or other , enough to deserve the name of an evil day ? every day hath its portion , yea , proportion ; sufficient is the evil of the day . we need not borrow and take up sorrows upon use of the morrow , to make up our present load ; as we read of daily bread , so of a daily crosse , luke . . which we are bid to take , not to make , ( we need not make crosses for our selves , as we are prone to do ) god in his providence will provide one for us ; and we are bid to take it up , but we hear nothing of laying it down , till crosse and we lie down together ; our troubles and our lives are coetaneous , live and die together ; here when joy comes sorrow is at its heel , staffe and rod go together . job himself , ( whose prosperity the devil so grudg'd , and set forth in all his bravery and pomp , job . . as if his sun had no shadow , ) heare what account this good man gives of this his most flourishing time , chap. . . i was not in safety , neither had i rest , neither was i quiet . there were some troubles that broke his rest , when his bed was ( to thinking ) as sort as heart could wish , even now this good man tosses and tumbles from one side to the other , and is not quiet . if one should have come to job and blessed him with his happy condition , and said surely , job , thou couldest be content with what thou hast for thy portion , if thou mightest have all this setled on thee and thy heires after thee , he would have said , as once luther , that god should not put him off with these . such is the saints state in this bottome , that their very life here , and all the pompous entertainments of it , they are their crosse , because they detain them from their crown . we need nothing to make our life an evil day more then our absence from our chief good ; which cannot be recompenced by the world , nor enjoyed with it . only this goodnesse there is in this evil , that it is short , our life is but an evil day , it will not last long ; and sure it was mercy that god hath abridged so much of the terme of mans life in these last dayes , wherein so much of christ and heaven are discovered , that it would have put the saints patience hard to it , to have known so much of the upper worlds glory , and then be kept so long from it , as the fathers in the first age were . o comfort one another ( christians ) with this ; though your life be evil with troubles , yet 't is short ; a few steps , and you are out of the raine . there is great difference between a saint in regard of the evils he meets with , and the wicked ; as two travellers riding contrary wayes , ( both taken in the rain and wet ) but one rides from the raine , and so is soon out of the showre ; but the other rides into the rainy corner , the further he goes , the worse he is . the saint he meets with troubles as well as the wicked , but he is soon out of the showre ; when death comes he has faire weather : but the wicked the further he goes the worse ; what he meets with here , is but a few drops , the great storme is the last . the pouring out of gods wrath shall be in hell , where all the deeps of horrour are opened , both from above of gods righteous fury , and from beneath of their own accusing and tormenting consciences . secondly , others take the phrase in a more restrained sense , to denote those particular seasons of our life , wherein more especially we meet with afflictions and sufferings . beza reads it tempore adverso , in the time of our adversity . though our whole life be evil , if compared with heavens blisseful state , our clearest day , night to that glorious morning ; yet one part of our life compared with another may be called good , and the other evil , we have our vicissitudes here . the providences of god to his saints here , while on this low bottome of earth are mixt and particoloured , as was signified by the speckled horses in zechariahs vision ; red and white , peace and war , joy and sorrow checker our days . earth is a middle place betwixt heaven and hell , and so is our state here ; it partakes of both : we go up hill and down till we get to our journeys end , yea , we finde the deepest slough nearest our fathers house . death , i mean , into which all the other troubles of out life fall , as streames into some great river , and with which they all end , and are swallowed up . this being the comprehensive evil , i conceive to be meant here , being made remarkable by a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that day , that evil day , not excluding those other dayes of tribulation which intervene . these are but so many petty deaths , every one snatching away a piece of our lives with them , or like pages sent before to usher in this king of terrours that comes behinde . the phrase being opened ; let us consider the strength of this first argument , with which the apostle reinforceth his exhortation , of taking to our selves the whole armour of god , and that consists in three weighty circumstances . first , the nature and quality of this day of affliction , it is an evil day . secondly , the unavoidablenesse of this evil day of affliction , implied in the forme of speech , that you may withstand in the evil day . he shuts out all hope of escaping , as if he had said you have no way but to withstand , please not your selves with thoughts of shunning battel ; the evil day must come , be you arm'd or notarm'd . thirdly , the necessity of this armour , to withstand . as we cannot run from it , so not bear up before it , and oppose the force which will be made against us , except clad with armour . these would afford several points , but for brevity we shall lay them together in one conclusion . chap. vi. sheweth that the day of affliction is evil , and in what respects , as also unavoidable , and why to be prepared for . it behoves everyone to arme and prepare himself for the evil day of affliction and death , which unavoidably he must conflict with . the point hath three branches . first , the day of affliction and death is an evil day . secondly , this evil day is unavoidable . thirdly , it behoves every one to provide for this evil day . first of the first branch , the day of affliction , especially death is an evil day . here we must shew how affliction is evil , and how not . first , it is not morally or intrinsecally evil , if it were evil in this sense ; first , god could not be the author of it ; his nature is so pure , that no such evil can come from him , any more then the sunnes light can make night . but this evil of affliction he voucheth for his own act , against this family do i devise an evil , mic. . . yea more , he impropriates it so to himself , as that he will not have us think any can do us evil beside himself . 't is the prerogative he glories in , that there is no evil in the city , but it is of his doing , amos . . and well it is for the saints that their crosses are all made in heaven , they would not else be so fitted to their backs as they are . but for the evil of sin , he disownes it with a strict charge , that we lay not this brat , which is begotten by satan upon our impure hearts , at his door . let no man say when he is tempted , i am tempted of god , for god cannot be tempted with evil , neither tempteth he any man , james . . secondly , if affliction were thus intrinsecally evil , it could in no respect be the object of our desire , which sometimes it is and may be . we are to choose affliction rather then sin , yea , the greatest affliction before the least sin . moses chose affliction with the people of god , rather then the pleasures of sin for a season . we are bid rejoyce when we fall into divers temptations , that is , afflictions . but in what respects then may the day of affliction be called evil ? first , as it is grievous to sense in scriprure , evil is oft put as contradistinct to joy and comfort : we looked for peace , and behold no good . a merry heart is called a good heart , a sad spirit an evil spirit , because nature hath an abhorrency to all that opposeth its joy , and this every affliction doth more or lesse . no affliction , while present is joyous , but grievous ; it hath like physick , an unpleasing farewel to the sense . therefore salomon , speaking of the evil dayes of sicknesse , expresseth them to be so distasteful to nature , that we shall say , we have no pleasure in them . they take away the joy of our life . natural joy is a true flower of the sun of prosperity , it opens and shuts with it . 't is true indeed , the saints never have more joy then in their affliction , but this comes in upon another score ; they have a good god that sends it in , or else they would be as sadly on it as others . 't is no more natural for comfort to spring from afflictions , then for grapes to grow on thornes , or manna in the wildernesse . the israelites might have look't long enough for such bread , if heaven had not miraculously rained it down . god chooseth this season to make the omnipotency of his love the more conspicuous . as elijah to adde to the miracle , first causeth water in abundance to be poured upon the wood and sacrifice , so much as to fill the trench , and then brings fire from heaven by his prayer , to lick it up : thus god poures out the flood of affliction upon his children , and then kindles that inward joy in their bosomes which licks up all their sorrow , yea , he makes the very waters of affliction they float on , adde a further sweetnesse to the musick of their spiritual joy , but still it is god that is good , and affliction that is evil . secondly , the day of affliction is an evil day , as it is an unwelcome remembrancer of what sinful evils have passed in our lives . it revives the memory of old sins , which it may be , were buried many years ago in the grave of forgetfulnesse . the night of affliction is the time when such ghosts use to walk in mens consciences ; and as the darknesse of the night addes to the horrour of any scareful object , so doth the state of affliction ( which is it self uncomfortable ) adde to the terrour of our sinnes then remembred . never did the patriarchs sin look so ghastly on them , as when it recoil'd upon them in their distresse , gen. . . the sinner then hath more real apprehensions of wrath then at another time ; affliction approximates judgement , yea , it is interpreted by him , as a pursevant sent to call him presently before god , and therefore must needs beget a woful confusion and consternation in his spirit . o that men would think , of this , how they could bear the sight of their sins , and a rehearsal sermon of all their wayes in that day ! that is the blessed man indeed , who can with the prophet then look on them , and triumph over them . this indeed is a dark parable , as he calls it , few can skill of it , as ps . . , . i will open my dark saying upon the harp ; wherefore should i feare in the day of evil , when the iniquity of my heels compasseth me about ? thirdly , the day of affliction makes discovery of much evil to be in the heart , which was not seen before . affliction shakes and royles the creature , if any sediment be at the bottome it will appear then . sometimes it discovers the heart to be quite naught , that before had some seeming good , these suds wash off the hypocrites paint , natura vexata prodit seipsam . when corrupt nature is vext it shews it self , and some afflictions do that to purpose . we reade of such as are offended when persecution comes , they fall quite out with their profession , because it puts them to such cost and trouble ; others in their distresse that curse their god , isa . . . it is impossible for a naughty heart to think well of an afflicting god. the hireling , if his master takes up a staffe to beat him , throws down his work and runs away ; and so doth a false heart serve god. yea , even where the person is gracious , corruption is oft found to be stronger , and grace weaker then they were thought to be . peter , who set out so valiantly at first to walk on the sea , the winde doth but rise and he begins to sink ; now he sees there was more unbelief in his heart then he before suspected . sharp afflictions are to the soule as a driving raine to the house ; we know not that there are such crannies and holes in the house , till we see it drop down here and there . thus we perceive not how unmortified this corruption , nor how weak that grace is , till we are thus search't , and made more fully to know what is in our hearts by such trials . this is the reason why none have such humble thoughts of themselves , and such pitiful and forbearing thoughts towards others in their infirmities ; as those who are most acquainted with afflictions , they meet with so many foiles in their conflicts , as make them carry a low saile in respect of their own grace , and a tender respect to their brethren , more ready to pity then censure them in their weaknesses . fourthly , this is the season when the evil one satan comes to tempt . what we finde call'd the time of tribulation , mat. . . we finde in the same parable , luke . . call'd the time of temptation . indeed they both meet ; seldome doth god afflict us , but satan addeth temptation to our wildernesse ; this is your houre ( saith christ ) and the power of darknesse , luke . . christs sufferings from man , and temptation from the devil came together . esau , who hated his brother for the blessing , said in his heart , the dayes of mourning for my father are at hand , then will i kill my brother , gen. . . times of affliction are the dayes of mourning , those satan waits for to do us amischief in . fifthly and lastly , the day of affliction hath oft an evil event and issue , and in this respect proves an evil day indeed . all is well ( we say ) that ends well ; the product of afflictions on the christian is good , the rod with which they are corrected , yields the peaceable fruits of righteousnesse , and therefore they can call their afflictions good , that is a good instrument that lets out only the bad blood . it is good for me that i was afflicted , saith david . i have read of a holy woman , who used to compare her afflictions to her children , they both put her to great pain in the bearing , but as she knew not which of her children to have been without ( for all the trouble in the bringing forth ) so neither which of her afflictions she could have missed , notwithstanding the sorrow they put her to in the enduring . but to the wicked the issue is sad , first in regard of sin , they leave them worse , more impenitent , hardened in sin , and outragious in their wicked practices . every plague on egypt added to the plague of hardnesse on pharaohs heart : he that for some while could beg prayers of moses for himself , at last comes to that passe , that he threatens to kill him if he come at him any more . o what a prodigious height do we see many come to in sin after some great sicknesse or other judgement ? children do not more shoot up in their bodily stature after an ague , then they in their lusts after afflictions . o how greedy and ravenous are they after their prey , when they once get off their clog and chain from their heeles ! when physick works not kindly , it doth not only leave the disease uncured , but the poison of the physick stays in the body also . many appear thus poisoned by their afflictions , by the breaking out of their lusts afterward . secondly , in regard of sorrow , every affliction on a wicked person produceth another , and that a greater then it self . the last wedge comes the last , which shall rive him fit for the fire , the sinner is whip't from affliction to affliction , as the vagrant from constable to constable till at last he comes to hell , his proper place and setled abode , where all sorrrows will meet in one that is endlesse . the second branch of the point follows . this evil day is unavoidable . we may as well stop the chariot of the sun , when posting to night , and chase away the shades of the evening , as escape this houre of darknesse that is coming upon us all . none hath power over the spirit to retain it , neither hath he power in the day of death , and there is no discharge in that war , eccl. . . among men 't is possible to get off when prest for the wars , by pleading priviledge of yeares , estate , weaknesse of body , protection from the prince , and the like , or if all these fail , possibly the sending another in our room , or a bribe given in the hand may serve the turn . but in this war the presse is so strict , that there is no dispensation ; david could willingly have gone for his son , we hear him crying , would god i had died for thee , o absalom , my son , my son : but he will not be taken , that young gallant must go himself . we must in our own person come into the field , and look death in the face . some indeed we finde so fond as to promise themselves immunity from this day , as if they had an ensuring office in their breast . they say they have made a covenant with death , and with hell they are at an agreement , when the overflowing scourge shall passe through it shall not come unto them . and now ( like debtors that have feed the serjeant ) they walk abroad boldly and feare no arrest . but god tells them as fast as they binde he will loose : your covenant with death shall be disannulled , and your agreement with hell shall not stand ; and how should it if god will not set his seal to it ? there is a divine law for this evil day , which came in force upon adams first sin , that laid the fatal knife to the throat of mankinde , which hath opened a sluce to let out his heart-blood ever since . god to prevent all escape hath sowen the seeds of death in our very constitution and nature , so that we can assoon run from our selves , as run from death . we need no feller to come with a hand of violence , and hew us down ; there is in the tree a worme which grows out of its own substance that will destroy it , so in us , those infirmities of nature that will bring us down to the dust . our death was bred when our life was first conceived ; and as a breeding woman cannot hinder the houre of her travel , ( that follows in nature upon the other ) so neither can man hinder the bringing forth of death with which his life is big . all the pains and aches man feels in his life are but so many singultus morientis naturae , groans of dying nature ; they tell him his dissolution is at hand . beest thou a prince sitting in all thy state and pomp , death dare enter thy palace , and come through all thy guards , to deliver the fatal message it hath from god to thee , yea , runs its dagger to thy heart ; wert thou compassed with a colledge of doctors consulting thy health , art and nature both must deliver thee up when that comes . even when thy strength is firmest , and thou eatest thy bread with a merry heart , that very food which nourisheth thy life , gives thee withal an earnest of death , as it leaves those dregs in thee which will in time procure the same . o how unavoidable must this evil day of death be , when that very staffe knocks us down to the : grave at last , which our life leans on , and is preserved by ! god owes a debt both to the first adam and second ; to the first he owes the wages of his sin : to the second , the reward of his sufferings . the place for full payment of both is the other world , so that except death comes to convey man thither , the wicked who are the posterity of the first adam , will misse of that full pay for their sins , which the threatening makes due debt , and engageth god to perform ; the godly also who are the seed of christ , these should not receive the whole purchase of his blood , which he would never have shed but upon the credit of thar promise of eternal life , which god gave him for them before the world began ; this is the reason why god hath made this day so sure , in it he dischargeth both bonds . the third branch of the point follows , that it behoves every one to prepare , and effectually to provide for this evil day , which so unavoidably impends us : and that upon a twofold account ; first , in point of duty . secondly , in point of wisdome . first , in point of duty . first , it is upon our allegiance to the great god , that we provide and arme our selves against this day . suppose a subject were trusted with one of his princes castles , and this man should hear that a puissant enemy was coming to lay siege to this castle , yet takes no care to lay in armes and provision for his defence , and so 't is lost , how could such a one be clear'd of treason ? doth he not basely betray the place , and with it his princes honour into the enemies hand ? our souls are this castle which we are every one to keep for god. we have certain intelligence that satan hath a design upon them , and the time when he intends to come with all his powers of darknesse , to be that evil day . now as we would be found true to our trust , we are obliged to stand upon our defence , and store our selves with what may enable us to make a vigorous resistance . secondly , we are obliged to provide for that day , as a suitable return for , and improvement of the opportunities and meanes , which god affords us for this very end . we cannot without shameful ingratitude to god , make waste of those helps god gives us in order to this great work . every one would cry out upon him that should basely spend that money upon riot in prison , which was sent him to procure his deliverance out of prison ; and do we not blush to bestow those talents upon our lusts and satan ? which god graciously indulgeth to deliver us from them , and his rage in a dying houre ? what have we bibles for , ministers and preaching for ? if we mean not to furnish our selves by them with armour for the evil day ? in a word , what is the intent of god in lengthening out our dayes , and continuing us some while here in the land of the living ? was it that we might have time to revel or rather ravel out upon the pleasure of this vaine world ? doth he give us our precious time to be employed in catching such butterflies as these earthly honours and riches are ? it cannot be . masters do not use ( if wise ) to set their servants about such work , as will not pay for the candle they borne in doing it . and truly nothing lesse then the glorifying of god , and saving our soules at last can be worth the precious time we spend here . the great god hath a greater . end then most think in this dispensation : if we would judge aright , we should take his own interpreration of his actions ; and the apostle peter bids us , count that the long-suffering of the lord is salvation , pet. . . which plate he quotes out of paul , ( as to the sense , though not in the same forme of words ) which in rom. . . are these , or despisest thou the riches of his goodnesse , and forbearance , and long-suffering , not knowing that the goodnesse of god leadeth thee to repentance ? from both places we are taught what is the minde of god , and the language he speaks to us in by every moments patience , and inch of time that is granted to us . it is a space given for repentance . god sees ( as we are ) death and judgement could bring no good news to us , we are in no case to welcome the evil day , and therefore mercy stands up to plead for the poor creature in gods bosome , and begs a little time more may be added to its life , that by this iudulgence it may be provoked to repent before he be called to the bar , thus we come by every day that is continually superadded to our time on earth . and doth not this lay a strong obligation on us to lay out every point of this time , unto the same end 't is begged for . secondly , in point of wisdome . the wisdom of a man appears most eminently in two things . first , in the matter of his choice and chief care . secondly , in a due timing of this his choice and care . first , a wife man makes choice of that for the subject of his chief care and endeavour , which is of greatest importance and consequence to him ; fools and children only are intent about toys and trifles . they are as busie and earnest in making of a house of dirt or cards , as solomon was in making of his temple . those poor bables are as adequate to their foolish apprehensions , as great enterprises are to wise men . now such is the importance of the evil day , especially that of death , that it proves a man a fool , or wise , as he comports himself to it . the end specifies every action , and gives it the name of good or evil , of wise or foolish . the evil day of death is as the end of our dayes , so to be the end of all the actions of our life . such will our life be found at last , as it hath been in order to this one day . if the several items of our life ( counsels and projects that we have pursued ) when they shall then be cast up , will amount to a blessed death , then we shall appear to be wise men indeed , but if after all our goodly plots and policies for other things , we be unprovided for that houre , we must be content to die fooles at last ; and no such fool as the dying fool . the christian goes for the fool ( in the worlds account ) while he lives ; but when death comes , the wise world will then confesse they mis-call'd him , and shall take it to themselves ; we fooles counted his life to be madnesse , and his end to be without honour . but how is he now numbred among the children of god , and his lot is among the saints ? therefore have we erred from the way of truth , wisd . . , . the place is apocryphal , but sinners will finde the matter of it canonical . 't is true indeed , saints are out-witted by the world in the things of the world , and no marvel , neither doth it impeach their wisdome any more , then it doth a scholars , to be excell'd by the cobler in his mean trade , nature , where it intends higher excellencies , is more carelesse in those things that are inferiour , as we see in man , who ( being made to excel the beasts in a rational soul ) is himself excelled by some beast or other in all his senses . thus the christian may well be surpast in matters of worldly commerce , because he hath a nobler object in his eye , that makes him converse with the things of the world in a kinde of non-attendance ; he is not much careful in these matters if he can die well at last , and be justified for a wise man at the day of the resurrection , all is well ; he thinks it is not , manners , to be unwilling to stay so long for the clearing of his wisdom , as god can wait for the , vindicating of his own glorious nature , which will not appear in its glory till that day , when he will convince the ungodly of their hard thoughts and speeches of him . then they shall , till then they will not be convinced . secondly , a wise man labours duly to time his care and endeavour for the attaining of what he proposeth . 't is the fool that comes when the market is done ; as the evil day is of great concernment in respect of its event , so the placing of our care for it in the right season is of chief importance , and that sure must be before it comes . there are more doors then one , at which the messenger may enter that brings evil tydings to us , and at which he will knock we know not ; we know not where we shall be arrested , whether at bed or board , whether at home or in the field , whether among our friends that will counsel and comfort us , or among our enemies that will adde weight to our sorrow by their cruelty . we know not when , whether by day or night , ( many of us ) not , whether in the morning , noon , or evening of our age . as he calls to work at all times of the day , so he doth to bed ; may be while thou art praying or preaching , and it would be sad to go away profaning them and the name of god in them ; possibly when thou art about worse work , death may strike thy quaffing cup out of thy hand , while thou art sitting in the alehouse with thy jovial mates , or meet thee as thou art reeling home , and make some ditch thy grave , that as thou livedst like a beast , so thou shouldest die like a beast . in a word , we know not the kinde of evil god will use as the instrument to stab us ; whether some bloody hand of violence shall do it , or a disease out of our bowels and bodies ; whether some acute disease , or some lingring sicknesse ; whether such a sicknesse as shall slay the man while the body is alive , ( i meane take the head and deprive us of our reason ) or not ; whether such noisome troubles as shall make our friends afraid to let us breath on them , or themselves look on us ; whether they shall be afflictions aggravated with satans temptations , and the terrours of our own affrighted consciences or not ; who knowes where , when , or what the evil day shall be ? therefore doth god conceal these , that we should provide for all . cesar would never let his souldiers know , when or whither he meant to march . the knowing of these would torment us with distracting fear , the not knowing them should awaken us to a providing care . it is an ill time to calk the ship , when at sea , tumbling up and down in a storme , this should have been look't to , when on her seat in the harbour . and as bad it is to begin to trim a soul for heaven , when tossing upon a sick bed . things that are done in a hurry are seldome done well ; a man call'd out of his bed at midnight with a dismal fire on his house-top , cannot stand to dresse himself in order as at another time ; but runs down with one stocking half on may be , and the other not on at all . those poor creatures i am afraid go in as ill a dresse into another world , who begin to provide for it , when on a dying bed conscience calls them up with a cry of hell-fire in their bosomes : but ( alas ! ) they must go , though they have not time to put their armour on . and so they are put to repent at leisure in hell , of their shuffling up a repentance in haste here . we come to the application of the point . chap. vii . the application of the point . vse first , it reproves those that are so far from providing for the evil day , that they will not suffer any thoughts of that day to stay with them , they are as unwilling to be led into a discourse of this subject , as a childe to be carried into the dark , and there left . it is a death to them to think of death , or that which leads to it . as some foolishly think , they must needs die presently when they have made their will , so these think they hasten that sorrowful day by musing on it . the meditation of it is no more welcome to them , then the company of moses was to pharaoh . therefore they say to it as he to moses , get thee from me , and let me see thy face no more ; the seare of it makes them to butcher and make away all those thoughts which conscience stirs up concerning it , and at last they get such a mastery of their consciences , that they arrive to a kinde of atheisme , it is as rare to have them think or speak of such matters , as to see a flie busie in winter . nothing now but what is frolick and jocund is entertained by them . if any such thoughts come as prophesie mirth and carnal content , these ( as right with their hearts ) are taken up into the chariot to sit with them , but all other are commanded to go behinde . alas , poor-spirited wretches ! something might be said for you , if this evil day of death and judgement were such entia rationis , as had no foundation or being but what our fancies give them , ( such troubles there are in the world , which have all their evil from our thoughts , when we are disquieted with the scorns and reproaches of men , did we but not think of them they were nothing ) but thy banishing the thoughts of this evil day from thy mind , will be a poor short relief , thou canst neither hinder its coming , nor take away its sting when it comes by thy slighting it . thou art like a passenger in a ship sleep or wake , thou are going thy voyage . thou doest but like that silly bird , who puts her head into a reed , and then thinks she is safe from the fowler because she sees him not . thou art a faire mark for gods vengeance , he sees thee , and is taking his aime at thee , when thou seest not him , yea , thou puttest thy self under an inevitable necessity of perishihg , by not thinking of this day . the first step to our safety , is consideration of our danger . vse it reproves these , who if they think of the evil day , yet it is so far off , that it is to little purpose . they will be sure to set it at such a distance from them , as shall take away the force of the meditation , that it shall not strike them down in the deep sense and fear of it . that cannon , which if we stood at the mouth of it would shatter limb from limb , will not so much as scare them that get out of its reach . the further we put the evil day , the weaker impression it makes on us . 't is true ( say sinners ) it cannot be help't , we owe a debt to nature , it must be paid ; sickness will come , and death follow on that , and judgement brings up the reare of both . but ( alas ! ) they look not for these guests yet , they prophesy of these things a great while hence to come . many a faire day they hope will intervene . thus men are very kind to themselves . first , they wish it may be long before it comes , and then because they would have it so , they are bold to promise themselves it shall be so ; and when once they have made this promise , no wonder if they then live after the rate of their vain hopes , putting off the stating of their accounts , till the winter-evening of old age , when they shall not have such allurements to gad abroad from the pleasures of this life , o then they will do great matters to fit them for the evil day . bold man ! who gave thee leave to cut out such large thongs of that time which is not thine but gods ? who makes the lease , the tenant or the landlord ? or doest thou forget thou farmest thy life , and art not an owner ? this is the device of satan , to make you delay , whereas a present expectation of the evil day , would not let you sit still unprepared . o why do you let your soules from their work , make them idle and rest from their burdens , by telling them of long life , while death chop in upon you unawares ? o what shame will your whorish hearts be put to , ( that now say your husband is gone afar off , you may fill your selves with loves ) if he should come before he is look't for , and finde you in bed with lusts ? and let me tell you , sudden destruction is threatened , especially to such secure ones . reade matth. . , , . where 't is denounced against that sort of sinners , who please themselves with their lords delaying his coming , that the lord of that servant shall come in a day when he looketh not for him , and in an houre that he is not aware of . indeed god must go out of his ordinary road of dealing with sinners , if such scape a sudden ruine . one is bold to challenge any to shew a president in scripture of any that are branded for security , that some remarkable yea , sudden judgement did not surprise . sodom , how soon after a sun-shine morning did the heavens thicken , and bury them in a few houres , ( by a storme of fire ) in their own ashes ? carelesse laish cut off before they almost think of it . agag , when he saw the clouds of his fears break , and faire weather was in his countenance , they return immediately upon him , and shut him up in death ; he is presently hewen in pieces . amalek slaughtered by david before the triumph of their late victory was cold . nebuchadnezzar strutting himself in his palace with this bravado in his mouth , is not this great babylon that i have built ? and before he can get the words out of his throat , there is another voice falling from heaven , saying , o king , to thee be it spoken , thy kingdome is departed from thee : and the same houre it was fulfill'd , and he sent to graze with the beasts . dives blessing himself for many years , and within a few houres the pillow is pluck't from under his head , and you heare no more of him , till out of hell he roare ; yea , a whole world , ( few persons excepted ) drowned , and they not know till the day the flood came , mat. . . and swept them all away : and who art thou , o man , that promisest thy self an exemption , when kings , cities , a whole world have been ruined after this sort ? vse this reproves those , who indeed think oft of this evil day , ( much against their will , ) by reason of an awakened conscience , that is ever pinching of them , and preaching on pauls text ( before felix ) to them , till it makes them tremble as he did ; yet such is the power of lust in their hearts , that it makes them spur on , notwithstanding all the rebukes conscience gives them , and affrighting thoughts they have of the evil day ; yet they continue in their old trade of sin desperately . these wretches are the objects of our saddest pity . the secure sinner ( that has broke prison from his conscience , ) is like a strong-brain'd drunkard , he swallows down his sin , ( as the other doth his drink ) with pleasure , and is not stirr'd at all ; but here is a man that is stomack sick , ( as i may so say ) his conscience is oft disgorging his sweet draughts , and yet he will sinne , though with pain and anguish . o consider ( poor wretches ) what you do , instead of arming your selves against the evil day , you arme the evil day against your selves ; you are sticking the bed with pins and needles , on which you must ere long be laid ; you are throwing billets into that fiery furnace , wherein at last you shall be cast , and all this in spight of your consciences , which yet god mercifully sets in your way , that the prickings of them may be as a hedge of thornes , to keep thee from the pursuit of thy lusts . know therefore , if thou wilt go on , that as thy conscience takes from the pleasure of thy sin at present , so it will adde to the horrour of thy torment hereafter . vsue it reproves those , who though they are not so violent and outragious in sin , to make them stink above ground in the nostrils of others , yet rest in an unarm'd condition , they do not flie to christ for covering and shelter against this day of storme and tempest , and the reason is , they have a lie in their right hand , they feed on a shell , and a deceived heart carries them aside from seeking after christ . it would make one tremble to see how confident many are with their false hopes and self-confidences , daring to come up ( as corah with his censer , as undauntedly as moses himself ) even to the mouth of the grave , till on a sudden they are swallowed up with destruction , and sent to be undeceiv'd in hell , who would not be beaten from their refuges of lies here ; whoever thou art , o man , and whatever thou hast to glory in , were it the most saint-like conversation that ever any lived on earth , yet if this be thy shelter against the evil day , thou wilt perish . no salvation when that flood comes but christ , yea , being in christ , hanging on the out-side of the ark by a specious profession , will not save ; me thinks i see how those of the old world ran for their lives , some to this hill , and others to that high tree , and how the waves pursued them , till at last they were swept into the devouring flood . such will your end be , that turn any other way for help then to christ ; yet the ark waits on you , yea , comes up close to your gate to take you in . noah did not put forth his hand more willingly to take in the dove , then christ doth to receive those who flie to him for refuge . o reject not your own mercies for lying vanity . vse let it put thee upon the enquiry ( whoever thou art , ) whether thou beest in a posture of defence for this evil day . ask thy soul soberly and solemnly , art thou provided for this day , this evil day ? how couldest thou part with what that will take away , and welcome what it will certainly bring ? death comes with a voider to carry away all thy carnal enjoyments , and to bring thee up a reckoning for them . o canst thou take thy leave of the one , and with peace and confidence reade the other ? will it not affright thee to have thy health and strength turn'd into faintnesse and feeblenesse , thy sweet nights of rest into waking eyes , and restlesse tossings up and down ; thy voice that has so often chanted to the viol , to be now acquainted with no other tune but sighs and groans . o how canst thou look upon thy sweet and dear relations with thoughts of removing from them ? yea , behold the instrument , as it were , whetting that shall give the fatal stroke to sever soul and body ? think that thou wert now half dead in thy members , that are most remote from the fountain of life , and death to have but a few moments journey , before it arrive to thy heart , and so beat thy last breath out of thy body . possibly the inevitable necessity of these do make thee to harden thy self against them ; this might indeed in some heathen , that is not resolv'd whether there be another world or no , help a little to blunt the edge of that terrour which otherwise would cut deeper in his amazed heart . but if thou believest another world , and that judgement which stands at deaths back , ready to allot thee thy unchangeable state in blisse or misery ; surely thou canst not relieve thy awakened conscience with such a poor cordial . o therefore think what answer thou meanest to give unto the great god , at thy appearing before him , when he shall ask thee , what thou canst say , why the sentence of eternal damnation should not then be pronounced against thee . truly we deale unfaithfully with our owne soules , if we bring not our thoughts to this issue . if now you should ask how you should provide against the evill day , so that you may stand before that dreadful bar , and live so in the mean time , that you might not be under a slavish bondage , through the fearful expectation of it ; take it in a few directions . first if ever you would have a blessed issue of this evil day , so as to stand in judgement before the great god , rest not till thou hast got into a covenant-relation with christ , dying davids living comfort was drawn from the covenant god had made with him ; this was all his desire and all his salvation ; how canst thou put thy head into the other world without horrour , if thou hast not solid ground that christ will own thee for his ? heaven hath its proper heires , and so hath hell . the heires of heaven are such as are in covenant with god. the foundation of it was laid in a covenant , and all the mansions there are prepared for a people in covenant with him ; gather my saints together that have made a covenant with me . but how mayest thou get into this covenant-relation ? first , break thy covenant with sin . thou art by nature a covenant-servant to sin and satan , may be thou hast not expresly in words and formally as witches seal'd this covenant , yet virtually as thou hast done the work of satan , and been at the command of thy lusts , accepting the reward of unrighteousnesse , ( the pleasure and carnal advantages they have paid thee in for the same ) therein thou hast declared thy self to be so . now if ever thou wilt be taken into covenant with god , break this ; a covenant with hell and heaven cannot stand together . secondly , betroth thy self to christ . the covenant of grace is the joynture which god settles only upon christs spouse . rebeccah had not the jewels and costly raiment till she was promised to become isaaks wife , gen. . . all the promises are yea and amen in christ . if once thou receivest christ , with him , thou receivest them . he that owes the tree hath right to all the fruit that is on it . now that thou mayest not huddle up a marriage between christ and thee , so as to be disown'd of christ , and it prove a nullity at last ; it behooves thee to look to it , that there be found in thee what christ expects in every soul that he espouseth . first , therefore consider whether thou canst heartily love the person of christ . look wishly on him again and again as he is set forth in all his spiritual excellencies , are they such as thy heart can close with ? doth his holy nature and all those heavenly graces with which he is beautified , render him desirable to thee ? or couldest thou like him better if he were not so precise and exactly holy ? yea , is thy heart so inflamed with a desire of him , that thou canst love him with a conjugal love . a woman may love one as a friend ? whom she cannot love so as to make him her husband . a friendly love may stand with a love of some other equal to it , yea , superiour ; but ▪ a conjugal love is such as will bear neither : canst thou finde in thy heart to forsake all other , and cleave to christ ? does thy heart speak thee ready , and present thee willing to go with thy sweet jesus , though he carry thee from father and fathers house ? is thy confidence such of his power to protect thee from all thy enemies , sin , wrath and hell , that thou canst resolvedly put the life of thy soul into his hands , to be saved by the sole vertue of his blood , and strength of his omnipotent arme ; and of his care to provide for thee for this life and the other , that rhou canst acquiesce in what he promiseth to do for thee ? in a word , if thou hast christ , thou must not only love him , but for his sake , all thy new kindred , which by thy marriage to him thou shalt be allied unto . how canst thou fadge to call the saints thy brethren ? canst thou love them heartily , and forget all the old grudges thou hast had against them ? some of them thou wilt finde poor and persecuted , yet christ is not ashamed to call them brethren , neither must thou . if thou findest thy heart now in such a disposition as suits these interrogatories , i dare not deny the banes , yea , i dare not but pronounce christ and thee husband and wife . go , poor soul , ( if i may call so glorious a bride poor , ) go and comfort thy self with the expectation of thy bridegrooms coming for thee , and when the evil day approaches , and death it self draws nigh , look not now with terrour upon it , but rather revive with old jacob , to see the chariot which shall carry thee over unto the embraces of thy husband , whom thou hearest to be in so great honour and majesty in heaven , as may assure thee he is able to make thee welcome when thou comest there . amongst the all things which are ours by being christs , the apostle forgets not to name this to be one , death is ours . and well , he did so , or else we should never have look't upon it as a gift , but rather as a judgement . now soul , thou art out of any danger of hurt that the evil day can do thee . yet there remains something for thee to do , that thou mayest walk in the comfortable expectation of the evil day . we see that gracious persons may for want of a holy care fall into such distempers , as may put a sting into their thoughts of the evil day . david , that at one time would not feare to walk in the valley of the shadow of death , is so affrighted at another time when he is led towards it , that he cries , spare me , o lord , that i may recover my strength , before i go hence , psal . . the childe , though he loves his father , may do that which may make him afraid to go home . now , christian , if thou wouldest live in a comfortable expectation of the evil day , first , labour to die to this life , and the enjoyments of it every day more and more . death is not so strong to him , whose natural strength has been wasted by long pining sicknesse , as it is to him that lies but a few dayes , and has strength of nature to make great resistance . truly thus it is here , that christian , whose love to this life and the contents of it , hath been for many years consuming and dying , will with more facility part with them , then he whose love is stronger to them . all christians are not mortified in the same degree to the world . paul tells us he died daily . he was ever sending more and more of his heart out of the world , so that by that time he came to die , all his affections were pack't up and gone , which made him the more ready to follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am ready to be offered up , tim. . . if it be but a tooth to pull out , the faster it stands the more pain we have to draw it , o loosen the roots of thy affections from the world , and the tree will fall more easily . secondly , be careful to approve thy self with diligence and faithfulnesse to god in thy place and calling . the clearer thou standest in thy own thoughts concerning the uprightnesse of thy heart in the tenure of thy christian course , the more composure thou wilt have when the evil day comes . i beseech thee , o lord , ( saith good hezekiah at the point of death as he thought ) remember now how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . this cannot be our confidence , but it will be a better companion then a scoulding conscience ; if the blood be bad , the spirits will be tainted also ; the more our life has been corrupted with hypocrisie and unfaithfulnesse , the weaker our faith will be in a dying houre . there is great difference between two children that come home at night , one from the field , where he hath been diligent and faithful about his fathers work , and another that hath played the truant a great part of the day ; the former comes inconfidently to stand before his father , the other sneaks to bed , & is afraid his father should see him , or ask where he hath been . o sirs , look to your walking . these have been trying times as ever came to england . it has required more care and courage to keep sincerity then formerly . and that is the reason why it is so rare to finde christians ( especially those whose place and calling hath been more in the winde of temptation , ) go off the stage at death with such a plaudite of inward peace in their bosomes . thirdly , familiarize the thoughts of the evil day to thy soul ; handle this serpent , often walk daily in the serious meditations of if , do not run from them because they are unpleasing to flesh ; that is the way to increase the terrour of it . do with your souls , when shy of , and scared with the thoughts of affliction or death , as you use to do with your beast , that is given to bogle and start as you ride on him . when he flies back and starts at a thing , you do not yield to his fear and go back , that will make him worse another time , but you ride him up close to that which he is afraid of , and in time you break him of that quality . the evil day is not such a scareful thing to thee that art a christian , as thou shouldest start for it . bring up thy heart close to it . shew thy soul what christ hath done to take the sting out of it what the sweet promises are , that are given on purpose to overcome the feare of it , and what thy hopes are thou shalt get by it . these will satisfie and compose thy spirit , whereas the shunning the thoughts of it will but increase thy feare , and bring thee more into bondage to it . chap. viii . the second argument with which the exhortation is pressed , drawn from the assured victory which shall crown the soules conflict , if in this armour , where several points couched in the argument , are briefly handled . we come now to the second argument the apostle useth , further to presse the exhortation ; and that is taken from the glorious victory , which hovers over the heads of believers while in the fight , and shall surely crown them in the end ; this is held forth in these words , and having done all , to stand . the phrase is short , but full . sect . i. first observe , heaven is not won with good words and a fair profession ; having done all . the doing christian is the man that shall stand , when the empty boaster of his faith shall fall . the great talkers of religion are oft the least doers . his religion is in vaine , whose profession brings not letters testimonial from a holy life . sacrifice without obedience is sacriledge . such rob god of that which he makes most account of . a great captain once smote one of his souldiers for railing at his enemy , saying , that he called him not to raile on him , but to fight against him and kill him . 't is not crying out upon the devil , and declaiming against sin in prayer or discourse , but fighting and mortifying it that god looks chiefly upon ; such a one else doth but beat the aire ; there are no marks to be seen on his flesh and unmortified lusts that he hath fought . paul was in earnest , he left a witnesse upon his body , made black and blew with stroaks of mortification . it was not a little vapouring in sight of the philistines that got david his wife , but shedding their blood : and is it so small a matter to be son to the king of heaven , that thou thinkest to obtain it , without giving a real proof of thy zeal for god , and hatred to sin ? not a forgetful hearer , but a doer of the work ; this man ( saith the apostle ) shall be blessed in his deed , james . . mark , not by his deed , but in his deed ; he shall meet blessednesse in that way of obedience he walks in . the empty professour disappoints others , who seeing his leaves , expect fruit , but finde none ; and at last he disappoints himself ; he thinks to reach heaven , but shall misse of it . tertullian speaks of some that think , satìs deum habere , si corde & animo suspiciatur , licèt actu minus fiat : god hath enough ( they think ) if he be feared and reverenced in their hearts , though in their actions they shew it not so much : and therefore they can sin , and believe in god , and feare him never the worse : this ( saith he ) is to play the adulteresse , and yet be chaste , to prepare poison for ones father , and yet be dutiful ; but let such know , ( saith the same father ) that if they can sin and believe , god will pardon them with a contradiction also ; he 'll forgive them , but they shall be turn'd into hell for all that . as ever you would stand at last , look you be found doing the work your lord hath left you to make up , and trust not to lying words , as the prophet speaks , jer. . sect . ii. secondly , observe , that such is the mercy of god in christ to his children , that he accepts their weak endeavours , ( joyn'd with sincerity and perseverance in his service ) as if they were full obedience , and therefore they are here said to have done all . o who would not serve such a lord ! you hear servants sometimes complain of their masters to be so rigid and strict , that they can never please them , no , not when they do their utmost : but this cannot be charged upon god. be but so faithful as to do thy best , and god is so gracious that he will pardon thy worst . david knew this gospel-indulgence , when he said , then shall i not be ashamed when i have respect to all thy commandments , psal . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when my eye is to all thy commandments . the traveller hath his eye on or towards the place he is going , though he be yet short of it ; there he would be , and is putting on all he can to reach it ; so stands the saints heart to all the commands of god , he presseth on to come nearer and nearer to full obedience : such a soul shall never be put to shame . but wo to those that cover their sloth with the name of infirmity , yea , that spend their zeal and strength in the pursuit of the world or their lusts , and then think to make all up when charg'd therwith . that it is their infirmity , and they can serve god no better . these do by god as those two did by their prince , ( francis the first of france ) who cut off their right hand one for another , and then made it an excuse they were lame , and so could not serve in his galleys , for which they were sent to the gallowes . thus many will be found at last to have disabled themselves , by refusing that help the spirit hath offered to them , yea , wasted what they had given them , and so shall be rewarded for hypocrites as they are . god knows how to distinguish between the sincerity of a saint in the midst of his infirmities , and the shifts of a false heart . but we will wave these , and briefly speak to foure points which lie clear in the words . first , here is the necessity of perseverance . having done all . ly , here is the necessity of divine armour , to persevere til we have done al. wherfore else bids he them take this armour for this end , if they could do it without ? thirdly , here is the certainty of persevering and overcoming at last , if clad with this armour , else it were small encouragement to bid them take that armour which would not surely defend them . fourthly , here is the blessed result of the saints perseverance , propounded as that which will abundantly recompence all their pain and patience in the war , having done all to stand , from these follow foure distinct points . first , he that will be christs souldier must persevere . secondly , there can be no perseverance without true grace in the heart . thirdly , where true grace is , that soul shall persevere . fourthly , to stand at the end of this war , will abundantly recompence all our hazard and hardship endured in the warre . sect . iii. he that will be christs souldier must persevere to the end of his life in this war against satan . this having done all , comes in after our conflict with death : that ye may be able to withst and in the evil day ; then follows , and having done all . we have not done all till that pitch't battel be fought . the last enemy is death . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imports as much as to finish a businesse , and bring a matter to a full issue ; so , phil. . . where we translate it well , work out your salvation : that is , perfect it ; be not christians by halves , but go through with it ; the through christian is the true christian . not he that takes the field , but he that keeps the field ; not he that sets out , but he that holds out in this holy war , deserves the name of a saint . there is not such a thing in this sense belonging to christianity as an honourable retreat ; not such a word of command in all christs military discipline , as fall back and lay down your armes ; no , you must fall on , and stand to your armes , till call'd off by death . first , we are under a covenant and oath to do this . formerly souldiers used to take an oath not to flinch from their colours , but faithfully to cleave to their leaders , this they called sacramentum militare , a military oath . such an oath lies upon every christian . it is so essential to the being of a saint , that they are described by this , psal : . . gather my saints together , those that have made a covenant with me . we are nor christians , till we have subscribed this covenant , and that without any reservation . when we take upon us the profession of christs name , we list our selves in his muster-roll , and by it do promise , that we will live and die with him in opposition to all his enemies . every nation will walk in the name of his god , and we will walk in the name of our god ; and what is it to walk in the name of our god , but to fight under the banner of his gospel , wherein his name is displayed , by giving an eternal defiance to sin and satan ? if a captain had not such a tie on his souldiers , he might have them to seek when the day of battel comes : therefore christ tells us upon what termes he will enroll us among his disciples : if any man will be my disciple , let him deny himself , and take up his crosse , and follow me . he will not entertain us , till we resign up our selves freely to his dispose , that there may be no disputing with his commands afterwards , but as one under his authority , go and come at his word . secondly , perseverance is necessary , because our enemy perseveres to oppose us . there is no truce in the devils heart , no cessation of armes in our enemies camp . if an enemy continue to assault a city , and they within cease to resist , it is easie to tell what will follow : the prophet that was sent to bethel did his errand well , withstood jeroboams temptation , but in his way home was drawn aside by the old prophet , and at last slain by a lion. thus many flie from one temptation , but not persevering are vanquish't by another , those that at one time escape his sword , at another time are slain by it . joash was hopeful when young , but it lasted not long . yea , many precious servants of god , not making such vigorous resistance in their last dayes as in their first , have fallen foully , as we see in solomon , asa , and others . indeed it is hard when a line is drawn to a great length , to keep it so streight that it slacken not , and to hold a thing long in our hand , and not to have a numbnesse grow in our fingers so as to remit of our strength ; therefore we are bid so often to hold fast the profession of our faith ; but when we see an enemy gaping to catch us when we fall , me thinks this should quicken us the more to it . thirdly , because the promise of life and glory is setled upon the persevering soule , the crown stands at the goal , he hath it that comes to the end of the race . to him that overcomes will i give , not in praelio , but in bello , not in a particular skirmish , but in the whole war. ye have need of patience , that after ye have done the whole will of god , ye might receive the promise , heb. . . there is a remarkable accent on that henceforth , which paul mentions , tim. . , . i have fought a good fight , henceforth is laid up for me a crown of righteousnesse . why , was it not laid up before ? yes , but having persevered and come near the goale , being within sight of home , ready to die , he takes now surer hold of the promise . indeed in this sense it is , that a gracious soul is nearer its salvation after every victory then it was before , because he approacheth nearer to the end of his race , which is the time promised for the receiving of the promised salvation . then and not till then the garland drops upon his head . here we may take up a sad lamentation , in respect of the many apostate professours of our dayes . never was this spiritual falling sicknesse more rise . o how many are sick of it at present , and not a few fallen asleep by it ? these times of warre and confusion have not made so many broken merchants as broken professours ; where is the congregation that cannot shew some who have out-lived their profession ? not unlike the silk-worm , which ( they say ) after all her spinning , works her selfe out of her bottome , and becomes at last a common flie . are there not many , whose forwardnesse in religion we have stood gazing on with admiration , as the disciples on the temple , ready to say one to another as they to christ , see what manner of stones these are ? what polished gifts and shining graces are here ? and now not one stone left upon another . o did you ever think , that they who went in so goodly array towards heaven in communion with you , would after that face about , and run over to the devils side , turn blasphemers , worldlings and atheists , as some have done ? o what a sad change is here ! it had been better for them , not to have known the way of righteousnesse , then after they have known it , to turne from the holy commandment delivered unto them , pet. . . better never to have walk't a step towards heaven , then to put such a scorn and reproach upon the wayes of god. comparationem videtur egisse qui utrumquo cognoverit , & judicato pronunciûsse eum meliorem , cujus se rursu● esse maluerit . tertul. de poenit . such a one who hath known both what a service satans is , and what gods is , then to revolt from god to the devil , seems to have compared one with the other , and as the result of his mature thoughts , to pronounce the devils which he chooseth better then gods which he leaveth . and how is it possible that any can sin upon a higher guilt , and go to hell under a greater load of wrath ? these are they which god loaths . he that hates putting away disdains much more to be himself thus put away . if any man draw back , my soul shall have no pleasure in him , heb. . . the apostate is said to tread upon the son of god , heb. . . as if he were no better then the dirt under his feet . well , he shall have treading for treading , god himself will set his foot upon him , psal . . . thou hast troden down all that erre from thy statutes , and who ( think you ) will be weary soonest ? he that is under foot beares the weight of the whole man upon him . to be under the foot of god , is to lie under the whole weight of gods wrath . o pity and pray for such forlorn souls , they are objects of the one , and subjects of the other ; though they are fallen low , yet not into hell ; now and then we see an eutichus raised , that hath fallen from such a height . and you that stand , take heed lest you fall . sect . iv. secondly , a soul void of divine armour cannot persevere . what this divine armour is i have shewen , and the apostle here doth in the several pieces of it . the sanctifying graces of gods spirit are this armour . one that hath not these wrought in him , will never hold out to passe all the stages of this christian race , to fight all the battels that are to be fought before victory is to be had . common gifts of the spirit , such as illumination , conviction , sudden pangs and flushing heats of affection may carry out the creature for a while with a goodly appearance of zeal for god , and forwardnesse in profession , but the strength these afford is soon spent . johns hearers mentioned , john . . got some light and heat by sitting under his burning ministery , but how long did it last ? ye were willing to rejoyce for a season . they were very beautiful colours that were drawn on them , but not laid in oyle , and therefore soon wash't off again . the foolish virgins made as great a blaze with their lamps , and did expect as good a day when christ should come , as the wise virgins , but ( alas ! ) their lamps are out before he appeared , and as good never a whit as never the better . the stony ground more forward then the best soile , the seed comes up immediately , as if a crop should soon have been reap't , but a few nipping frosts turns its hue , and the day of harvest proves a day of desperate sorrow . all these instances , and many more in scripture do evince , that nothing short of solid grace , and a principle of divine life in the soul will persevere . how forward soever formalists and slighty professours are , to promise themselves hopes of reaching heaven , they will finde it too long a step for their short-breathed souls to attain . the reasons are , first , such want a principle of divine life to draw strength from christ to persevere them in their course . that by which the gracious soule it self perseveres is the continual supply it receives from christ ; as the arme and foot is kept alive in the body by those vital spirits which they receive from the heart ; i live , ( saith paul ) yet not i , but christ in me ; that is , i live but at christs cost , he holds as my soul , so my grace in life : now the carnal person wanting this union , must needs waste and consume in time . he hath no root to stand on . a carcase when once it begins to rot , never recovers , but every day grows worse till it runs all into putrefaction , no salve or plaister will do it good : but where there is a principle of life , there when a member is wounded nature sends supplies of spirits , and helps to work with the salve for a cure . there is the same difference between a gracious person and an ungracious ; see them opposed in this respect . prov. . . the righteous man falls seven times a day , and riseth ; but the wicked falleth into mischief : that is , in falling he falls further , and hath no power to recover himself . when cain sinned , see how he falls further and further like a stone down a hill , never stayes till he comes to the bottome of despair ; from envying his brother to malice , from malice to murder , from murder to impudent lying , and brazen-fac't boldnesse to god himself , and from that to despair ; so true is that , tim. . evill men shall waxe worse and worse . but now when a saint falls , he riseth , because when he falls he hath a principle of life to cry out to christ , and such an interest in christ as stirs him up to help ; lord , save me , said peter , ( when he began to sink ) and presently christs hand is put forth , he chides him for his unbelief , but he helps him . secondly , an unregenerate soul hath no assurance for the continuance of those common gifts of the spirit he hath at present ; they come on the same termes that temporal enjoyments do to such a one . a carnal person , when he hath his table most sumptuously spread , cannot shew any word of promise under gods hand that he shall be provided for the next meal . god gives these things to the wicked , as we a crust or a nights lodging to a beggar in our barne ; 't is our bounty , such a one could not sue us for denying the same : so in the common gifts of the spirit , god was not bound to give them , nor is he to continue them . thou hast some knowledge of the things of god , thou mayest for all this die without knowledge at last ; thou art a sinner in chaines , restraining grace keeps thee in ; this may be taken off , and thou let loose to thy lusts as freely as ever . and how can he persevere that in one day may from praying fall to cursing , from a whining complaining conscience come to have a seared conscience . thirdly , every unregenerate man , when most busie with profession , hath those engagements lie upon him , that will necessarily , when put to it , take him off one time or other . one is engaged to the world , and when he can come to a good market for that , then he goes away , he cannot have both , and now he 'll make it appear which he loved best . demas hath forsaken us , and embraced this present world . another is a slave to his lust , and when this calls him he must go in spight of profession , conscience , god and all , herod feared john , and did many things , but love is stronger then feare ; his love to herodias overcomes his fear of john , and makes him cut off at once the head of john , and the hopeful buddings which appeared in the tendernesse of his conscience , and begun reformation . one root of bitternesse or other will spring up in such a one . if the complexion of the soul be profane , it will at last come to it , however for a while there may some religious colour appear in the mans face from some other external cause . this shews us what is the root of all final apostasy , and that is the want of a through change of the heart . the apostate doth not lose the grace he had , but discovers he never had any ; and 't is no wonder to hear that he proves bankrupt , that was worse then nought when he first set up . many take up their saintship upon trust , and trade in the duties of religion with the credit they have gain'd from others opinion of them . they believe themselves to be christians , because others hope them to be such , and so their great businesse is by a zeal in those exercises of religion that lie outmost , to keep up the credit which they have abroad , but do not look to get a stock of solid grace within , which should maintain them in their profession , and this proves their undoing at last . let it therefore make us in the feare of god , to consider upon what score we take up our profession . is there that within which bears proportion to our outward zeal ? have we laid a good bottome ? is not the superstructive top heavy jetting too far beyond the weak foundation ? they say trees shoot as much in the root under ground , as in the branches above , and so doth true grace . o remember what was the perishing of the seed in the stony ground ; it lacked root , and why so ? but because it was stony . be willing the plough should go deep enough to humble thee for sin , and rend thy heart from sinne . the soul effectually brought out of the love of sin as sin , will never be through friends with it again . in a word , be serious to finde out the great spring that sets all thy wheels on motion in thy religious trade . do as men that would know how much they are worth , who set what they owe on one side , and what stock they have on the other ; and then when they have laid out enough to discharge all debts and engagements , what remaines to themselves they may call their own : thus do thou consider what thou standest engaged to , thy worldly credit , profit , slavish feare of god , and selfish desire of happinesse , and when thou hast allowed for all these , see then what remaines of thy feare of god , love to god , &c. if nothing , thou art nought ; if any , the lesse there be , the weaker christian thou art , and when thou comest to be tried in gods fire , thou wilt suffer losse of all the other , which as hay and stubble will be burnt up . sect . v. every soule clad with this armour of god shall stand and persevere : or thus , true grace can never be vanquish't . the christian is borne a conquerour , the gates of hell shall nor prevail against him . he that is borne of god overcometh the world , john . . mark , from whence the victory is dated , even from his birth . there is victory sowen in his new nature , even that seed of god , which will keep him from being swallowed up by sin or satan . as christ rose never to die more , so doth he raise soules from the grave of sin , never to come under the power of spiritual death more . these holy ones of god cannot see corruption . hence he that believes is said in the present tense to have eternal life . at the law that came foure hundred years after , could not make void the promise made to abraham , so nothing that intervenes can hinder the accomplishing of that promise of eternal life , which was given , and passed to christ in their behalf before the foundation of the world . if a saint could any way miscarry , and fall short of this eternal life , it must be from one of these three causes , . because god may forsake the christian , and withdraw his grace and help from him ; or , . because the believer may forsake god ; or lastly , because satan may pluck him out of the hands of god. a fourth i know not now none of these can be . first , god can never forsake the christian . some unadvised speeches have drop't from tempted soules , discovering some fears of gods casting them off ; but they have been confuted , and have eaten their words with shame , as we see in job and david . o what admirable security hath the great god given his children in this particular ! first , in promises . he hath said , i will never leave thee nor forsake thee . five negatives in that promise as so many seals to ratifie it to our faith , he assures us there never did or can so much as arise a repenting thought in his heart concerning the purposes of his love and special grace towards his children , rom. . . the gifts and calling of god are without repentance , even the believers sin against him , their froward carriage stirs not up thoughts of casting them off , but of reducing them ; for the iniquity of this covetousnesse i was wroth and smote him ; i hid me and was wroth , and he went on frowardly in the way of his heart ; i have seen his wayes and will heal them , isa . . , . the water of the saints failings , cast on the fire of gods love cannot quench it ; whom he loves he loves to the end . secondly , god to give further weight and credit to our unbelieving and mis-giving hearts , seals his promise with an oath . see , isa . . , . with everlasting kindnesse will i have mercy on thee , saith the lord thy redeemer ; this is as the waters of noah unto me : for as i have sworn that the waters of noah should not return over the earth , so have i sworn that i will not be wroth with thee . yea , he goes on and tells them , the monntaines shall depart , ( meaning at the end of the world , when the whole frame of the heavens and earth shall be dissolv'd ) but his kindnesse shall not depart , neither shall his covenant of peace be removed . now lest any should think this was some charter belonging to the jewes alone , we finde it , v. . setled on every servant of god as his portion : this is the heritage of the servants of the lord , and their righteousnesse is of me , saith the lord. and surely god that is so careful to make his childrens inheritance sure to them , will con them little thanks , who busie their wits to invalid and weaken his conveyances , yea , disprove his will ; if they had taken a bribe , they could not plead satans cause better . thirdly , in the actual fulfilling these promises , ( which he hath made to beleevers ) to christ their attourney . as god before the world began , gave a promise of eternal life to christ for them , so now hath he given actual possession of that glorious place to christ ( as their advocate and attourney ) where that eternal life shall be enjoyed by them ; for as he came upon our errand from heaven , so thither he returned again to take and hold possession of that inheritance , which god had of old promised , and he in one summe at his death had paid for . and now what ground of feare can there be in the believers heart , concerning . gods love standiog firme to him ; when he sees the whole covenant performed already to christ for him , whom god hath not only called to , sanctified for , and upheld in the great work he was to finish for us , but also justified in his resurrection and jayle-delivery , and received him into heaven , there to sit on the right hand of the majesty on high , by which he hath not only possession for us , but full power to give it unto all believers ? a second occasion of feare to the believer that he shall not persevere , may be taken from himself . he has many sad feares and tremblings of heart , that he shall at last forsake god : the journey is long to heaven , and his grace weak , o , saith he , is it not possible that this little grace should faile , and i fall short at last of glory ? now here there is such provision made in the covenant , as scatters this cloud also . first , the spirit of god is given on purpose to prevent this ; christ left his mother with john , but his saints with his spirit , to tutour and keep them that they should not lose themselves in their journey to heaven . o how sweet is that place , ezek. . . i will put my spirit in you , and cause you to walk in my statutes , and ye shall keep my judgements and do them . he doth not say they shall have his spirit , if they will walk in his statutes : no , his spirit shall cause them to do it . but may be thou art afraid thou mayest grieve him , and so he in anger leave thee , and thou perish for want of his help and counsel . answ . the spirit of god is indeed sensible of unkindnesse , and upon a saints sin , may withdraw in regard of present assistance , but never in regard of his care ; as a mother may let her froward childe go alone , till it get a knock , that may make it cry to be taken up again into her armes , but still her eye is on it that it shall not fall into mischief . the spirit withdrew from samson , and he fell into the philistines hands , and this makes him cry to god , and the spirit puts forth his strength in him again . thus here , indeed the office of the spirit is to abide for ever with the saints , iohn . . he shall send you another comforter , that he may abide for ever with you . secondly , it is one main businesse of christe intercession , to obtain of god perseverance for our weak graces . i have prayed , ( saith christ to peter ) that thy faith faile not . but was not that a particular priviledge granted to him , which may be denied to another ? o sirs , do we think that christs love looks a squint ? doth he pray for one childe more then another ? such feares and jealousies foolish children are ready to take up , and therefore christ prevents them , by bidding peter in the very next words . when thou art converted , strengthen thy brethren , luke . . that is , when thou feelest the efficacy and force of my prayer for thy faith , carry this good newes to them , that their hearts may be strengthened also ; and what strengthening had it been to them , if christ prayed not for them as well as peter ? does christ pray for us ? yea , doth he not live to pray for us ? o how can children of so many prayers , of such prayers perish ? the saints prayers have a mighty power . iacob wrestled and had power with god , this was his sword and bowe ( to allude to what he said of the parcel of ground he took , from the amorite , ) by which he got the victory and had power with god. this was the key with which elijah opened and shut heaven . and if the weak prayers of saints ( coming in his name ) have such credit in heaven , that with them they can go to gods treasure , and carry away as much as their armes of faith can hold ; o then , what prevalency has christs intercession , who is a son , an obedient son , that is come from finishing his great work on earth , and now prayes his father for nothing , but what he hath bid him ask , yea , for nothing but what he is before-hand with him for , and all this to a father that loves those he prays for as well as himselfe ? bid satan avaunt , say not thy weak faith shall perish , till thou hearest that christ hath left praying , or meets with a repulse . thirdly , let us see whether satan be able to pluck the christian away , and step betwixt him and home . i have had occasion to speak of this subject in another place , the lesse here shall serve . abundant provision is made against his assaults . the saint is wrap't up in the everlasting armes of almighty power , and what can a cursed devil do against god , who laid those chaines on him which he cannot shake off ? when he is able to pluck that dart of divine fury out of his own conscicnce which god hath fastened there , then let him think of such an enterprise as this . how can he overcome thee that cannot tempt thee but in gods appointed time ? and if god set satan his time to assault the christian whom he loves so dearly , surely it shall be when he shall be repulsed with greatest shame . vse away then with that doctrine , which saith , one may be a saint to day , and none to morrow ; now a peter , anon a judas ; o what unsavoury stuffe is this ! a principle it is that at once crosseth the main design of god in the gospel-covenant , reflects sadly on the honour of christ , and wounds the saints comfort to the heart . first , it is derogatory to gods design in the gospel-covenant , which we finde plainly to be this , that his children might be put into a state sure and safe from miscarrying at last , which by the first covenant man was not . see , rom. . . therefore it is of faith , that it might be of grace ; to the end the promise might be sure to all the seed . god on purpose because of the weaknesse of the first covenant through the mutable nature of man , makes a new covenant of a far different constitution and frame , not of works as that was , but of faith , and why ? the apostle tells us , that it might be sure to all the seed , that not one soule , who by faith should be adopted into abrahams family , and so become a childe of the promise , should faile of inheriting the blessing of the promise , which is eternal life ; called so , titus . . and all this because the promise is founded upon grace , that is , gods immutable good pleasure in christ , and not upon the variable and inconstant obedience of man as the first covenant was . but if a saint may finally fall , then is the promise no more sure in this covenant then it was in that , and so god should not have his end he propounds . secondly , it reflects sadly on christs honour , both as he is intrusted with the saints salvation , and also as he is interessed in it . first , as he is intrusted with the saints salvation . he tells us they are given him of his father for this very end , that he should give them eternal life , yea , that power which he hath over all flesh ; was given him to render him every way able to effect this one businesse , john . . he accepts the charge , ownes them as his sheep , knowes them every one , and promiseth , he will give them eternal life , they shall never perish , neither shall any pluck them out of his hand , john . , . now how well do they consult with christs honour , that say his sheepe may die in a ditch of final apostasy notwithstanding all this ? secondly , as he is interessed in the salvation of every saint . the life of his own glory is bound up in the eternal life of his saints . it s true , when adam fell god did save his stake , but how can christ who is so nearly united to every believing soul ? there was a league of friendship betwixt god and adam ; but no such union as here where christ and his saints make but one christ , for which his church is called christ , cor. . . as the body is one , and hath many members , and all the members of that one body being many , are one body , so is christ . christ and his members make one christ : now is it possible a piece of christ can be found at last-burning in hell ? can christ be a cripple christ ? can this member drop off and that ? 't is as possible that all , as any should ; and how can christ part with his mystical members and not with his glory ? doth not every member adde an ornament to the body , yea , an honour ? the church is called the fulnesse of him , eph. . . o how dishonourable is it to christ that we should think he shall want any of his fulnesse ? and how can the man be full and compleat that wants a member ? thirdly , it wounds the saints comfort to the heart , and layes their joy a bleeding . paul saith , he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did not dash the generous wine of gods word with the water of mans conceits no , he gave them pure gospel . truly , this principle of saints falling from grace gives a sad dash to the sweet wine of the promises ; the soul-reviving comfort that sparkles in them , ariseth from the sure conveyance with which they are in christ made over to believers to have and to hold for ever . hence called the sure mercies of david , acts . . mercies that shall never faile : this , this indeed is wine that makes glad the heart of a saint ; though he may be whipt in the house when he sins , yet he shall not be turned out of doores . as god promised in the type to davids seed , psal . . . neverthelesse , my loving kindnesse will i not utterly take from him ▪ nor suffer my faithfulnesse to faile ▪ and , v. . his seed shall endure for ever . could any thing separate the believer from the love of god in christ , this would be as a hole at the bottome of his cup to leak out all his joy , he might then feare every temptation or affliction he meets would slay him , and so the wickeds curse would be the saints portion . his life would ever hang in doubt , before him , and the fearful expectation of his final miscarriage , which he sees may befall him , would eat up the joy of his present hope . now how contrary such a frame of heart is to the spirit of adoption , and full assurance of hope , which the grace of the new covenant gives , he that runs may reade in the word . vse this truth prepares a sovereign cordial to restore the fainting spirits of weak believers , who are surprised with many feares , concerning their persevering and holding out to the end of their warfare . be of good cheer , poor soule ; god hath given christ the life of every soule within the ark of his covenant . your eternal safety is provided for ; whom he loves he loves to the end , j●h . . . hath he made thee willing in the day of his power to march under his banner , and espouse his quarrel against sin and hell ? the same power that overcame thy rebellious heart to himself , will overcome all thy enemies within and without for thee ; say not thou art a bruised reed ; with this he will break satans head , and not cease till he hath brought forth judgement into compleat victory in thy soule . he that can make a few wounded men rise up and take a strong city , can make a wounded spirit triumph over sin and devils . the ark stood in the midst of jordan , till the whole camp of israel was safely got over into canaan , josh . . and so doth the covenant ( which the ark did but typifie ; ) yea , christ , covenant and all stand to secure the saints a safe passage to heaven . if but one believer drownes , the covenant must drown with him . christ and the saint are put together as co-heires of the same inheritance , rom. . . if children , then heires , heirs of god , and joynt-heirs with christ. we cannot dispute against one , but we question the firmnesse of the others title . when you heare christ is turn'd out of heaven , or himself to be willing to sell his inheritance there , then , poore christian , feare thy coming thither and not till then . co-heires cannot sell the inheritance except both give up their right , which christ will never do nor suffer thee . vse thirdly , this truth calls for a word or two of caution . though there is no feare of a saints salling from grace , yet there is great danger of others falling from the top of this comfortable doctrine into a carelesse security , and presumptuous boldnesse ; and therefore a battlement is very necessary , that from it we may with safety to our soules , stand and view the pleasant prospect this truth presents to our eye . that flower from which the bee sucks honey , the spider draws poison . that which is a restorative to the saints grace , proves an incentive to the lust of a wicked man. what paul said of the law , we may truly of the gospel : sin taking occasion from the grace of the gospel , and the sweet promises thereof , deceives the carnal heart , and works in him all manner of wickednesse . indeed sin seldome grows so rank any where , as in those who water its roots with the grace of the gospel . two wayes this doctrine may be abused . first , into a neglect of duty . secondly , into a liberty to sin . take heed of both . first , beware of falling into a neglect of duty upon this score ; if a christian , thou canst not fall away from grace . take for an antidote against this three particulars . first , there are other arguments to invite , yea , that will constrain thee to a constant vigourous performing of duty , though the feare of falling away should not come in , or else thou art not a christian ; what ? nothing make the childe diligent about his fathers businesse , but feare of being disinherited and turned out of doors ? there is sure some better motive to duty in a saints heart , or else religion is a melancholy work . speak for your selves , o ye saints , is self-preservation all you pray for , and heare for ? should a messenger come from heaven , and tell you heaven were yours , would this make you give over your spiritual trade and not care whether you had any more acquaintance with god till you came thither ? o how harsh doth this sound in your eares ! there are such principles engraven in the christians bosome , that will not suffer a strangenesse long to grow betwixt god and him . he is under the law of a new life , which carries him naturally to desire communion with god , as the childe doth to see the face of his deare father , and every duty is a mount wherein god presents himself to be seen and enjoyed by the christian . secondly , to neglect duty upon such a perswasion , is contrary to christs practice and counsel . first , his practice . though christ never doubted of his fathers love , nor questioned the happy issue of all his temptations , agonies and sufferings ; yet he prayes , and prayes again more earnestly , luke . . secondly , his counsel and command . he told peter , that satan had begg'd leave to have them to sift them . but withal he comforts him ( who was to be hardest put to it ) with this , but i have prayed for thee that thy faith faile not . sure our saviour by this provision made for him and the rest , means to save them a labour that they need not watch or pray . no such matter : after this , as you may see , v. . he calls them up to duty , pray that ye enter not into temptation . christs praying for them was to strengthen their faith , when they should themselves pray for the same mercy ; not to nourish their sloth that they needed not to pray . christs prayers in heaven for his saints are all heard already : but the returne of them is reserved to be enclosed in the answer god sends to their own prayers the christian cannot in faith expect to receive the mercies christ prayes for in heaven , so long as he lives in the neglect of his duty on earth . they stand ready against he shall call for them by the prayer of faith , and if they be not worth sending this messenger to heaven , truly they are worth little . thirdly , consider that although the christian be secured from a total and final apostasy , yet he may fall sadly to the bruising of his conscience , enfeebling his grace , and reproach of the gospel , which sure are enough to keep the christian upon his watch ; and the more , because ordinarily the saints back-slidings , begin in their duties . as it is with tradesmen in the world , they first grow carelesse of their businesse , often out of their shop , and then they go behinde-hand in their estates : so here , first remisse in a duty , and then fall into a decay of their graces and comforts , yea , sometimes into wayes that are scandalous . a stuffe loseth its glosse before it weares : the christian , the lustre of his grace in the lively exercise of duty , and then the strength of it . secondly , take heed of abusing this doctrine unto a liberty to sin ; shall we sin because grace abounds ? grow loose , because we have god fast bound in his promise ? god forbid , none but a devil would teach us this logick . it was a great height of sin those wretched jewes came to , who could quaffe and carouse it while death look't in upon them at the windows ; let us eat and drink for tomorrow we shall die . they discovered their atheisme therein . but what a prodigious stature in sin must that man be grown to , that can sin under the protection of the promise , and draw his encouragement to sin from the everlasting love of god ? let us eat and drink , for we are sure to live and be saved . grace cannot dwell in that heart , which drawes such a cursed conclusion from the premisses of gods grace . the saints have not so learn't christ . the inference the apostle makes from the sweet priviledges we enjoy in the covenant of grace , is not to wallow in sin ; but having these promises , to cleanse our selves from all filthinesse of flesh and spirit , cor. . . 't is the nature of faith , ( the grace that trades with promises ) to purifie the heart . now the more certain report faith brings of gods love from the promise to the soule , the mote it purifies the heart , because love by which faith works , is thereby more inflamed to god ; and if once this affection takes fire , the room becomes too hot for sin to stay there . sect . vi. the fourth note and last is , that it will abundantly recompence all the hardship and trouble the christian endures in this war against sin and satan , that he shall be able when the war is ended to stand . in mans wars all do not get by them that fight in them ; the gaines of these are commonly put into a few pockets . the common souldiers endure most of the hardship , but go away with little of the profit ; they fight to make a few that are great yet greater , and are many times themselves turn'd off at last , with what will hardly pay for the cure of their wounds , or keep them from starving in a poor hospital . but in this war there is none loseth , but he that runs away . a glorious reward there is for every faithful souldier in christs camp , and that is wrapt up in this phrase , having done all to stand . now in this place , to stand imports three things , which laid together will clear the point . first , to stand in this place , is to stand conquerours . an army when conquered , is said to fall before their enemy , and the conquerour to stand . every christian shall at the end of the war stand a conquerour over his vanquish't lusts , and satan that headed them . many a sweet victory the christian hath here over satan ; but ( alas ! ) the joy of these conquests is again interrupted with fresh alarms from his rallied enemy . one day he hath the better , and may be the next he is put to the hazard of another battel , much ado he hath to keep what he hath got : yea , his very victories are such as send him bleeding out of the field : though he repulses the temptation at last , yet the wounds his conscience gets in the fight , do overcast the glory of the victory . 't is seldome the christian comes off without some sad complaint of the treachery of his own heart , which had like to have lost the day , and betrayed him into his enemies hand : but for thy eternal comfort . know ( poor christian ) there is a blessed day coming , which shall make a full and final decision of the quarrel betwixt thee and satan : thou shalt see this enemies camp quite broke up , not a weapon left in his hand to lift up against thee . thou shalt tread upon his high places , from which he hath made so many shots at thee . thou shalt see them all dismantled and demolished , till there be not left standing any one corruption in thy bosome , for a devil to hide and harbour himself in . satan , at whose approach thou hast so trembled , shall then be subdued under thy feet : he that hath so oft bid thee bow down , that he might go over thy soule and trample upon all thy glory , shall now have his neck laid to be trodden on by thee . were there nothing else to be expected as the fruits of our watching and praying , weeping & mourning , severe duties of mortification and self-denial , with whatever else our christian warfare puts us upon but this ; our labour sure would not be in vain in the lord. yea , blessed watching and praying , happy tears and wounds we meet with in this war ; may they out at last end in a full and eternal victory over sin and satan . bondage is one of the worst of evils . the baser an enemy is , the more abhorred by noble spirits . saul feared to fail into the hands of the uncircumcised philistines , and to be abused by their scornes and reproaches more then a bloody death . who baser then satan ? what viler tyrant then sin ? glorious then will the day be , wherein we shall praise god for delivering us out of the hands of all our sins , and from the hand of satan . but dismal to you ( sinners ) who at the same time wherein you shall see the saints stand with crowns of victory on their heads , must like fettered captives be dragg'd to hells dungeon , there to have your eare bored unto an eternal bondage under your lusts . and what more miserable sentence can god himself passe upon you ? here sin is pleasure , there it will be your torment . here a sweet bit and goes down glib , but there it will stick in your throats . here you have suitable provision to entertain your lusts withal : palaces for pride to dwell and strut her self in : delicious fare for your wanton palates : houses , and lands , with coffers of silver and gold for your covetous hearts , by their self-pleasing thoughts to sit brooding upon : but you will finde none of these there ; hell is a barren place , nothing grows in that land of darknesse to solace and recreate the sinners minds . you shal have your lusts , but want the food they long for . o what a torment must that needs be , to have a soul sharp set , even to a ravenous hunger after sin ; but chain'd up where it can come at nothing it would have to satisfie its lost : for a proud wretch , that could wish he might dominere over all the world , yea , over god himself if he would let him , to be kept down in such a dungeon , as hell is , o how it will cut ! for the malicious sinner , whose heart swells with rancour against god and his saints , that he could pluck them out of gods bosome , yea , god out of his throne if he had power , to finde his hands so manacled , that he can do nothing against them he so hates : o how this will torment ! speak , o you saints , whose partial victory over sin at present is so sweet to you , that you would choose a thousand deaths , sooner then return to your old bondage under your lusts : how glorious then is that day in your eye , when this shall be compleated in a full and eternal conquest , never to have any thing to do more with sin or satan . secondly , to stand , is here to stand justified and acquitted at the great day of judgement . the phrase is frequent in scripture , which sets out the solemn discharge they shall have then , by standing in judgement , psal . . . the wicked shall not stand in the judgement ; that is , they shall not be justified , psal . . . if thou , lord , shouldest mark iniquity , o lord , who shall stand ? that is , who shall be discharged ? the great god , upon whose errand we come into the world , hath appointed a day wherein he will judge the world by jesus christ ; a solemn day it will be , when all that ever , lived on earth , high and low , good and bad , shall meet in one assembly to make their personal appearance before christ , and from his mouth to receive their eternal doom , who shall in his majestick robes of glory ascend the awful seat of judicature , attended with his illustrious traine and guard of angels about him , as so many officers ready to execute and perform his pleasure according to the definitive sentence that he shall pronounce ; either to conduct those blessed ones whom he shall justifie into his glorious kingdome , or binde them hand and foot to be cast into hells unquenchable flames whom he shall condemn . i do not wonder that pauls sermon on this subject , did make an earth-quake in felix his conscience : but rather that any should be so far gone in a lethargy , and dedolent numbnesse of conscience , as the thought of this day cannot recover them to their sense and feeling . o sirs , do you not vote them happy men and women that shall speed well on this day ? are not your thoughts enquiring who those blessed soules are , which shall be acquitted by the lively voice of christ the judge ? you need not ascend to search the rolls of election in heaven , here you may know they are such as fight the lords battels on earth against satan , in the lords armour , and that to the end of their lives . these having done all shall stand in judgement . and were it but at a mans bar , some court-martial , where a souldier stood upon trial for his life , either to be condemned as a traitour to his prince , or clear'd as faithful in his trust . o how such a one would listen to heare how it would go with him , and be overjoyed when the judge pronounces him innocent ! well may such be bid to fall down on their knees , thank god and the judge that have saved their lives ; how much more ravishing will the sweet voice of christ be in the saints eares , when he shall in the face of men and angels make publike declaration of their righteousnesse ? o how confounded will satan then be , who was their accuser to god and their own consciences also , ever threatening them with the terrour of that day ! how blank will the wicked world be , to see the dirt that they had throwen by their calumnies and lying reports on the saints faces , wiped off with christs own hand ; they from christs mouth to be justified as sincere , whom they had call'd hypocrites ! will not this , o ye saints , be enough for all the scorne you were laden with from the world , and conflict you endured with the prince of the world ? but this is not all . therefore thirdly , to stand , doth here also ( as the complement of their reward ) denote the saints standing in heavens glory . princes when they would reward any of their subjects , that in their wars have done eminent service to the crown , ( as the utmost they can do for them ) do prefer them to court , there to enjoy their princely favour , and stand in some place of honourable service before them continually . solomon sets it out as the greatest reward of faithful subjects to stand before kings . heaven is the royal city where the great god keeps his court. the happiness of glorious angels is to stand there before god. i am gabriel that stand in the presence of god , luke . . that is , i am one of those heavenly spirits who wait on the great god , and stand before his face , as courtiers do about their prince . now such honour shall every faithful soul have . thus saith the lord of hostes , if thou wilt walk in my wayes , and if thou wilt keep my charge , i will give thee places to walk , among these that stand by , zech. . . he alludes to the temple , which had rooms joyning to it for the priests that waited on the lord in his holy service there . or to courtiers , that have stately galleries and lodgings becoming their place at court allowed them in the kings palace they wait upon . thus all the saints , ( whose representative joshua was ) shall after they have kept the lords charge in a short lifes service on earth , be called up to stand before god in heaven , where with angels they shall have their galleries , and mansions of glory also . o happy they who shall stand before the lord in glory ! the greatest peeres of a realme ( such as earles , marquesses and dukes are ) count it greater honour to stand before their king , though bare-headed and oft upon the knee , then to live in the countrey , where all bow and stand bare to them ; yea , let but their prince forbid them coming to court , and 't is not their great estates or respect they have where they live will content them . 't is better to wait in heaven then to reign on earth . 't is sweet standing before the lord here in an ordinance , one day in the worship of god is better then many elsewhere ; o what then is it to stand before god in glory ! if the saints spikenard sendeth forth so sweet a smell , while the king sits at his table here in a sermon or sacrament : o then what joy must needs flow from their near attendance on him , as he sits at his table in heaven , which when god first made , it was intended by him to be that chamber of presence , in which he would present himself to be seen of , and enjoyed by his saints in all his glory . i know nothing would have a more powerful , yea , universal operation upon a saints spirit , then the frequent and spiritual consideration of that blisseful state in heaven , which shall at last crown all their sad conflicts here on earth . none like this sword to cut the very sinews of temptation , and behead those lusts , which defie and out-brave whole troops of other arguments . it is almost impossible to sin with lively thoughts and hopes of that glory . 't is when the thoughts of heaven are long out of the christians sight , and he knows not what is become of his hopes to that glorious place , that he begins to set up some idol , ( as israel the calfe in moses his absence ) which he may dance before . but let heaven come in sight , and the christians heart will be well-warm'd with the thoughts of it , and you may as soon perswade a king to throw his royal diademe into a sink , and wallow with his robes in a kennel , as a saint to sin with the expectation of heavens glory . sin is a devils work , not a saints , who is a peer of heaven , and waits every houre for the writ , that shall call him to stand with angels and glorified saints before the throne of god. this would cheer the christians heart , and confirme him when the fight is hottest , and the bullets flie thickest from men and devils , to think , 't is heaven all this is for , where it 's worth having a place , though we go through fire and water to it . 't is before the lord , ( said david to scoffing michal ) that chose me , before thy father and all his house , therefore i will play before the lord , and i will yet be more vile then thus . sam. . . thus , christian , wouldest thou throw off the vipers of reproaches , which from the fire of the wickeds malice flie upon thee ; 't is for god that i pray , hear , mortifie my lust , deny my self of my carnal sports , profits and pleasures , that god who hath passed by kings and princes , to choose me a poor wretch to stand before him in glory ; therefore i will be yet more vile then thus . o sirs , were there not another world to enjoy god in , yet should we not while we have our being serve our maker ? the heavens and the earth obey his law , that are capable of no reward for doing his will. quench hell , burn heaven , ( said a holy man ) yet i will love and feare my god ; how much more when everlasting armes of mercy stand ready stretch't to carry you assoon as the fight is over into the blisseful presence of god. you have servants of your own so ingenuous and observant , that can follow your work hard abroad in all weathers ; and may they but when they come home , weary and hungry at night , obtain a kinde look from you , and some tender care over them , they are very thankful . yea , saith one , ( to shame the sluggish christian ) how many hundred miles will the poor spaniel run after his master in a journey , who gets nothing but a few crumbs , or a bone from his masters trencher ? in a word , which is more , the devils slaves , what will they not do and venture at his command , who hath not so much to give them , as you to your dog , not a crust , not a drop of water to cool their tongue ? and shall not the joy of heaven which is set before the christian , into which he shall assuredly enter , make him run his race , endure a short scuffle of temptation and affliction ? yea sure , and make him reckon also that these are not worthy to be compared with the glory which shall be revealed in him . finis . books lately printed by ralph smith . master dicksons exposition on the whole book of psalmes , in three books , second edition . mr. hutcheson on all the twelve small prophets , in three volumns . mr. cottons exposition on ecclesiastes . dr. spurstowe , of the nature , preciousnesse , and usefulnesse of gospel-promises . mr. rutherford on the covenant of grace , are to be sold by ralph smith . also mr. bailies appendix to the hebrew grammer . an alphabetical table . a. ability . abilities of minde and body not to be gloried in . accuser . satan an accuser . how to know his accusations from the rebukes of gods spirit . affliction . affliction , a season satan chooseth to tempt in . the day of affliction an evil day . how affliction is evil , and how not . afflictions discover the naughtinesse of the heart . wicked men the worse for afflictions . almighty . almightinesse given as the finest hold-fast for faith in straits . no easy matter to oppose almighty power against sense and reason . god very tender of the honour of this attribute . , a five-fold engagement on gods almighty power for his saints help . , , answer . how we put a stop to gods answers of prayer , how not . , apostasie . the apostasie of false christians must not discourage weake saints . lamentation for the apostasie of these times . the root of final apostasie , is the want of a through change upon the heart . armour . what meant by armour . the saints armour must be divine in institution . the slighty armour used by papists and carnal protestants . our armour must be of divine constitution . how to try our armour whether of god or not . the necessity of armour , for every faculty and sense , and why . assurance . assurance lost by declining . attribute . those attributes of god , which comfort saints , speak terrour to the wicked . b. boldnesse . the wickeds boldnesse , and saints cowardise alike uncomely . c. christ . what a prince christ is to his subjects . covenant-relation with christ ; see covenant-relation . christian course . vprightnesse in our christian course , a comfort in the evil day . church . a cordial to our fainting faith for the afflicted church . , comfort . the saints comfort ebbs or flows , as he believes or questions his interest in the power of god. conflict . a soules conflict with sin , an evidence of grace . conquer , conquest . saints when most tempted , cannot be conquered . the saints conquest at last makes amends for all . conscience sins against rebukes of conscience very dangerous . contention . the contention of saint with saint . the evil of it . conversation . the vanity of pretending to grace without a holy conversation discovered . converts . the advantage satan hath on new converts . conversion . not necessary to know the time of conversion . covenant . gods covenant sure . covenant-relation with christ . how to get into covenant-relation with christ . courage . courage necessary in a saint . the want of this , one cause of apostasie . corruption . how to improve gods power when corruption is too strong for us . o cunning. the folly of thinking to be too cunning for the devil , and who do . curse . the curse that lies on the devil and his cause . this the cause why he prevailes not over saints . ib. d. darknesse . sin called darknesse , and why . day , see evil . death . the houre of death , an houre of temptation . death to be thought of . , decay . grace subject to decay . declining . saints subject to decline in grace . and to take care to recover . ib. the wrong a declining christian doth to god. to his brethren . ib. to himself . how to know whether grace be declining . , how to recover declining grace . , degrees . further degrees of grace denied , that saints may stir up what they have . despair . temptation to despair , from defects of humiliation . devil . the devils nature spiritual . and what a dreadful enemy he is . distrust . to distrust gods willingnesse lames faith , to distrust his power kills it . doctrine . strange doctrine , not hastily to be embraced . doing . doing required of christians . duty . when duty too great for us , we should not run from it , but by faith lay it on god. how we do the duties god appoints , not as he hath appointed , in three particulars . three rules to know whether we eye god in a duty or not . satan cavils at the saints duties . constant and diligent performance of duty , required of christians notwithstanding they be sure never to fall away . thoughts of heavens glory should quicken to duty . e. earth , earthly . many professe heaven , and practise earth . earthly things to be improved for an heavenly end . to be pursued with an holy indifferency . how to keep earthly things . arguments to call men off from earthly things to heavenly . earthly things are uncertain . election . satan pusles saints about their election . how to evade his sophistry therin . endeavours . god accepts weake endeavours with sincerity , as full obedience . envy . envy of others gifts , how to get victory over it . the evil of envying gifts of others in three particulars . enemy . satans policy to make god and the saints enemies . how god defeats him therein ib. errour . errour indulgent to the flesh . three lusts from whence most errours spring , carnal reason , pride and fleshly liberty . satan labours to corrupt the saints with errour . his design therein . what need christians have , especially in this age , to watch against errour . foure preservatives against errour . evidence . old evidences for our spiritual state , carefully to be kept . what to do when they are out of the way . evil day . how afflictions are called an evil day . the evil day to be thought of and provided for . , , how to provide for the evil day . , vprightnesse in a christian course a comfort in the evil day . exercise . why we ought to keep grace in exercise . , grace must be exercis'd or sinwil . expectation . the expectation of believers shall never be disappointed . f. fall. saints falls end in the advance of their grace . gods love to saints after their fals , no encouragement to sin , and why . , &c. why god communicates his love to such . final falling away . this doctrine of the saints final falling away , crosseth gods designe in the gospel , reflects on christs honour wounds the saints comfort . , &c. faith. satan in tempting strikes at the faith . how he is disappointed . ib. feare . feare makes uncapable of counsel . of distrustful feares , how we shall bear affliction . satans policie in them . three considerations to quiet the heart tempted with them . ib. the sin of fearing man , because flesh . how we may come not to feare flesh . a soveraign cordial to weak believers , against feare of not holding out to the end . flesh . why sin is called flesh . we conflict not with flesh singly but back't by satan . ib. best policy to disarme our flesh , before satan comes . man is flesh . we must not be proud of flesh . nor trust in man because flesh . nor feare flesh . g. grace . gifts are ornaments , but grace is armour . grace , how it depends on god , and why . , grace left weak , that supporting power may be great . better no grace then counterfeit , in two respects . the concatenation of graces , where the whole chaine , in pet. . , . is drawn out . , grace to be exercised . , grace in the saints lives not endured by those that like a profession . when a soul is proud of his grace . 't is no excuse that its grace we are proud of . grace not to be rested on for our acceptance with god. resting on grace hinders its thriving . and hinders the soules comfort . grace subject to decline . see decline . without true grace , no perseverance . where true grace is , that soule shall persevere . gifts . the variety of the gifts of the spirit . a double evil of pride in gifts . ib. great gifts without grace yield no solid comfort . saints not to be troubled at the meannesse of their gifts . reasons against pride of gifts . wherein it discovers it self . glory . see heaven . gospel . the reason of satans spight against the gospel . government . see rule . h. heare . people should not be weary of hearing the same truthes often . heart . the more of the heart in a sin , the greater the sin . no sins more made of then heart sins . the root of final apostasie , want of a through change of the heart . afflictions discover the naughtinesse of the heart . heaven . heavenly . the saints wrestling life should make him long for heaven . no easie matter to get heaven , and why . , satans designe to plunder the christian of what is heavenly . how the christian is heavenly . a check to men for refusing heaven . they are the devils agents that hinder from what is heavenly . trials whether we are heavenly . to be with god in heaven the highest preferment . thoughts of heaven , how profitable . heresie . heresie why rank't among the deeds of the flesh . holinesse . holinesse in a saint , awful to the wicked . hopes . false hopes very dangerous . humble . humility . saints dependance on god , a ground of humility . to be humble , when most afflicted , necessary . two particulars discover whether we be so or not . ib. satans arguments to prove a soul not humbled . the fallacy of them . i. ignorance . ignorance enslaves a soul to satan . it lets sin in by troops . locks them up in the heart . ib. shuts out the means of recovery . the misery of an ignorant state . instrument . why satan chooseth to tempt by instruments . foure sorts of instruments he useth to seduce others . , day of judgement . the day of judgement , a day of justification to the godly . justification . ignorance in the doctrine of justification , the cause of long troubles of conscience . k. knowledge . how the knowledge of a natural man differs from a saints . what is required to get divine knowledge . , three things to be observed in our search after knowledge . l. lazy . against lazy preachers . light. sinners hate the light . love. saints the object of gods love in a threefold respect . , the best way to quench our love to the creature , is to set it on christ . satan ambitious to tempt after manifestations of gods love , and why . why god communicates his love to saints after their falls . saints love to christ advanced by their temptations . how this comes to passe . gods love to the soul , sometimes an occasion of pride . saints should watch against this . how to prevent it . ib. m. man man is flesh . why seeing his better part is a spirit , is he called flesh . man not to be trusted in . memory . how to remember what we hear . ministers . ministers duty towards the ignorant . four wayes they may be guilty of their peoples ignorance . ministery . ministery of the word , the means to get knowledge . motions . satan annoyes saints with sinful motions . saints should resist thsee motions for three reasons . helps against them . ● o. obedience . obedience strong or weak , as our faith is on the power of god. weak endeavours with sincerity , accepted by god as full obedience . old-age . the misery of old-age , yoked with ignorance . p. parents . parents duty to instruct their children , and why . , parts . what fooles men of the greatest parts are without grace . perfection . perfection of grace to be prest after and why . , how god confutes those that dream of perfection here , &c. persecute . when wicked men persecute us , we should pity them , and save our wrath for the devil . perseverance . see falling away . perseverance necessary . how to persevere in our christian course against all opposition . without true grace no perseverance . where true grace is , that soul shall persevere . the doctrine of perseverance , not to be abused . pity . god's pity to the fraile nature of his children , in three particulars . pleasure . the sinners pleasures but short . policy . sinful policy thrives not with saints . it makes men like the devil . poverty . not poverty , but ignorance makes miserable . power . satans power discovered in five particulars . saints not to be dismayed at his power , and that for three reasons . , prayer . prayer sometimes answered , when it is not perceiv'd , and in what cases this is . , preach . what truthes are to be preached often . against lazy preachers . preferment . to stand before god in heaven , the highest preferment . prevent . god to be admired for preventing mercy . pride . pride makes use of good and evil to draw her chariot . pride double , carnal and spiritual . the saint commonly in most danger of the latter , and why . pride of gifts . see gifts . pride of grace . see grace . a mannerly pride , how it hinders from christ . , it hinders from peace . a self-applauding pride , what it is , and the evil of it . pride of priviledges what . prince . satan a great prince . how he obtained it . trialls whether christ or satan be our prince . , the blessednesse of those that have christ to be their prince . see christ . prison . how paul spent his time in prison . profession . heaven not won by good words and a faire profession . profit . how to profit by the word . , promise . the end of the promises , to give security to the saints faith . not to endeavour an establish't faith on them , is to undervalue them . ib. in claiming the benefit of the promise , we must keep close to the condition . when absolute promises stand the soul in great stead . protection . an unregenerate soule cannot claim gods protection . providence . dark providences used by satan to trouble saints . q. question . satan pusles the christian with nice questions . r. reserve . satan hath his reserves to fall on , when former temptations are beaten back . retreat . satans politick retreats . rich. rich men poore with knowledge . rule . the time when satan rules . the place where . the subjects whom he rules . now to get from under satans rule . his policy to keep sinners under his rule . s. satan . the reason why satans conquests are so great . of satans rule . of satans wiles . see wiles . scripture . obscure scriptures most mused on by tempted soules . satans policie therein , and what is to be done . security . the danger of security . sense . affliction grievous to sense . sincerity . sincerity a comfort in the evil day . sinne. in troubles of conscience for the greatnesse of sinne , what to do . satan hath a strange art in aggravating the saints sins . how he fathers his own sin upon the christian . satans method to tempt to sin , before he troubles for sinne . why sin is call'd flesh . the state of sin a state of misery . the devils design in tempting to sin , an argument to hate it . sin hardens the heart . sins against rebukes of conscience very grievous . we must not take liberty to sin , because ( if true christians ) we shall not fall away . sinner . the sinner and satan friends when they seem to fight . every sinner under satans rule . the sinner an unserviceable creature . singularity . how it is necessary in the saints . sloth . the difficulty of recovering a soule out of spiritual sloth . solicitour . christ in heaven the saints solicitour , and his faithfulnesse therein . , spiritual . of spiritual sins , and how satan annoyes the saints with them . how to know our spiritual state . stability . the stability of the saints , not from their grace , but from god reinforcing their grace . strength . a christians strength in god , not in himself . god takes it kindly we will make use of his strength . lesse assisting strength given to advance accepting grace . the sweetnesse of being at gods finding for assisting and comforting strength . a christian when foiled , stronger then another , when a seeming conquerour over the same temptation in two respects . , subtilty . satans subtilty in drawing to sin . suffering . no reason to be proud of our suffering for god. t. tempt . temptation . satan chooseth the best season to tempt . how the presence of the object gives force to the temptation . satans subtilty in tempting . his approaches in tempting are gradual : the same sin satan tempts to , purged by the temptation . satan in tempting one saint , hath a designe against others . how god disappoints him . , why god suffers his saints to be tempted . temptation to one sin , god orders to prevent another . thoughts . how thoughts good for the matter , may be sinful . trouble . satan the troubler of the saints for sin . troublers of the saints , thereby prove themselves satans children . foure wayes wicked men may trouble the saints spirits . the mercy of being kept out of satans hands as a troubler . it s dangerous in temptation to keep our troubles secret . the saints troubles but short . the christians life in this world full of trouble . trust . to trust god when he withdraws , yea , frowns very hard . the evil of trusting to the strength of grace . , u. unregenerate . unregeneracy a state of ignorance . unthankfulnesse . unthankfulnesse for what we have , hinders our receiving what we would have . uprightnesse . see sincerity . w. waiting . waiting on god under discoucouragements a signe of strong grace . such are assured to speed well at last . , war. how hard to war with bosome-sins . . weak . encouragements to the weake in grace to presse for more . weak endeavours with sincerity , accepted by god through christ as full obedience . a cordial to weake believers . wicked , wickednesse . the attempts of the wicked against the saints are folly , and why . wicked men trouble the saints . the devils wickednesse . the wickednesse of mans nature . wicked men the worse for affliction . wiles . christians should labour to know satans wiles . how we may know them . ib. wisdome . the wisdome of god in baffling satan . great wisdome to provide for the evil day . word . how to profit by the word . , wrath. the devil is in the wrath of wicked men . wrestling . the saints life is a wrestling . it s dangerous wrestling with god. how sinners wrestle against the spirit . , how against providence in two particulars . , several sorts that wrestle against sin , but not lawfully . , how we are to wrestle against sin . y. youth . youth the best time to get knowledge . finis . notes, typically marginal, from the original text notes for div a -e tim. . notes for div a -e doct. gen. ● judg. . v. , . joh. . . sam. . . job . . heb. . doct. john . rom. . ps . . . act . . isa . . . rom. . doct. mat. . . doct. zech. . psal . . observ . observ . jer. . . gen. . . jude . pet. . . tit. . . eph. . . vse heb. . acts . . ioh. . . rom. . vse . doct. thes . . , . pet. . luke . ps . . pet. . . doct. ezek. . , , . sam . sam. . ▪ mat. , pro. . deut. . . numb . , . numb . , . cor. . . answ . . pro. . cor. . chro. . acts . . zech. . . acts . co. . joh. . sam. . deut. . . psal . . answ . . joh. . ps . . . kings . . rom. . rom. . . rom. . heb. . . judg. . doct. cor. . jam. . . pe●s . . isa . . . ps . . . isa . . . joh. . . sam. . doct. acts . ezek. . . isa . . . * mic. . heb . ● . vse . doct. mal. . . sam. . . isa . . . tit. . cor. . . . doct. . vse . mat. . . i●… . . . heb. . , . heb. . . phil. . . heb. . . luke . doct. . job . prov. . , , . doct. . heb. . . vse job . . sam. . . vse . job . . luke . * see , dr. gouge o● the place . doct. gen. . , . doct. ezek. . doct. heb. . jud. . . dan. . , . doct. . doct. . rom. . . vse doct. . vse . doct. . heb. . . cor. . jer. . . lev. . dan. . cant. . the admirable history of the posession and conuersion of a penitent woman seduced by a magician that made her to become a witch, and the princesse of sorcerers in the country of prouince, who was brought to s. baume to bee exorcised, in the yeare , in the moneth of nouember, by the authority of the reuerend father, and frier, sebastian michaëlis, priour of the couent royall of s. magdalene at saint maximin, and also of the said place of saint baume. who appointed the reuerend father, frier francis domptius, doctor of diuinity, in the vniuersity of louaine, ... for the exorcismes and recollection of the acts. all faithfully set down, and fully verified. wherunto is annexed a pneumology, or discourse of spirits made by the said father michaëlis, ... translated into english by w.b. michaelis, sébastien, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the admirable history of the posession and conuersion of a penitent woman seduced by a magician that made her to become a witch, and the princesse of sorcerers in the country of prouince, who was brought to s. baume to bee exorcised, in the yeare , in the moneth of nouember, by the authority of the reuerend father, and frier, sebastian michaëlis, priour of the couent royall of s. magdalene at saint maximin, and also of the said place of saint baume. who appointed the reuerend father, frier francis domptius, doctor of diuinity, in the vniuersity of louaine, ... for the exorcismes and recollection of the acts. all faithfully set down, and fully verified. wherunto is annexed a pneumology, or discourse of spirits made by the said father michaëlis, ... translated into english by w.b. michaelis, sébastien, ?- . w. b., fl. - . [ ], , [ ], , [ ] p. imprinted [by f. kingston] for vvilliam aspley, at london : [ ] dedication signed: f. sebastian michaelis. printer's name and publication date from stc. in two parts. part has separate title page which reads "a discovery of spirits", and separate pagination; register is continuous. with an index. signatures: a- s t⁴. part formerly also stc . reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books 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assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the admirable history of the possession and conversion of a penitent woman . sedvced by a magician that made her to become a witch , and the princesse of sorcerers in the country of prouince , who was brought to s. baume to bee exorcised , in the yeere . in the moneth of nouember , by the authority of the reuerend father , and frier , sebastian michaëlis , priour of the couent royall of s. magdalene at saint maximin , and also of the said place of saint baume . who appointed the reverend father , frier francis domptius , doctor of diuinity , in the vniuersity of louaine , by birth a fleming , and residing in the said couent of saint maximin , vnder the regular discipline and reformation of the order of preaching friers , for the exorcismes and recollection of the acts. all faithfully set downe , and fully verified . wherevnto is annexed a pnevmology , or discourse of spirits made by the said father michaëlis , and by him renewed , corrected , and enlarged : together with an explanatory apology of the many difficulties touching this history and the annotations . erubescant impij , & deducantur in infernum , muta fiant labia dolosa . psalm . . translated into english by w. b. at london , imprinted for vvilliam aspley . aa to the qveene regent . madame , the history comprized within this booke , doth for sundry reasons appertaine vnto you . first , because those things which in themselues are great , rare , or admirable , doe properly belong to great personages , and your maiesty is the greatest queene and princesse of our age . secondly , for that your name seated in the highest place of the entry of this history , may occasion princes , lords , and gentlemen , to take the paines to reade ouer the same , which will aduantage and profit them as much , as any booke that hath been published these many yeeres . the third reason ( which is grounded vpon the two former ) is , that our little king your sonne will proue another iosias , who was crowned and made king of israel at eight yeeres of age , yet neuerthelesse became the most pious king that euer was in israel : who did parallel dauid himselfe in sanctity , crushed all manner of idolatry that for so long space was hatched amongst the people , broake downe their idols , and put to death all magicians and worshippers of baal . neither doe i slenderly coniecture this , because that since his raigne euen at the very first entrance vnto his crowne , there hath been made an admirable discouery of magicians and of the kingdome of satan , by the extraordinary prouidence of god. henry the great his deceased father and our so much desired king , gaue the first light and life thereof vnto him , who would rather die then giue credence vnto mag●cians : cleane opposite to saul , who did affect rather to make his addresse to such men , then to hazard himselfe any way to danger . to which may bee added that our present king gaue the first grace and pardon vnto her , who by seducements became the princesse of magicians : god hauing through his mercy touched her heart , and conuerted her vnto him , as he will doe all those , that of their owne accord doe make acknowledgement of their impieties : which is the most proper remedy to bring the said kingdome of satan to vtter confusion , and to attract and winne in his adherents and complices to the true knowledge of god ; neither can hee better assure his state and kingdome then by this meanes . king saul was dis-inuested thereof , because he went to a witch . and god was stirred vp to wrath against king manasses , in that hee countenanced magicians and sorcerers . vpon the like occasion was the great city of babylon ruined , as it is written by the prophets , esaias and ezechiel . contrariwise the good iosias , although god was much prouoked , and as it were challenged by their former offences , yet raigned religiously and peaceably one and thirty yeeres in ierusalem . the fourth and last reason is , because that in this history , our late king henry the great is mentioned not without grert attributes of honour and praise ; god hauing accepted of his piety and good desires as a sacrifice , and his death as a kind of martyrdome . to conclude , i am not ignorant , that some will heere alleage , that it is not expedient to beleeue all that is written in this history , and that it was not so fitly managed , to put this booke in print , by reason of the inconueniences which may arise thereupon . but to these two points i will answere in the following epistle , which i make to the reader ; fearing ( madame ) least i proue burthensome to your maiesty , who am , and alwaies will remaine your most humble and obedient subiect and seruant , f. sebastian michaelis prior of your couent royall of s. magdalene at s. maximin . from paris the . of october . . to the reader . friendly reader , when first i made mention to put this history in print , i found two sorts of men , that were of a contrary opinion . the first had the faire cloak and couerture of scripture , saying that wee must not beleeue nor giue credence to the diuell , vpon which ( say they ) all this history is founded . the second as more eagle-sighted then the former , alleage , that it is vnsitting to put it forth , to auoid thereby the scandall of many ( especially of those that are strayed from the catholicke faith ) which they will take at the publishing of this booke , when they shall vnderstand that these things were done by a priest. to these two points i answere , that as touching the former , iesus christ himselfe doth giue vs the resolution thereof , when speaking of the diuell he saith , that of a certainty there was no truth in him from the beginning of his fall ; but hee giueth a restriction and limitation to his axiome , adding immediately these words , cum ex proprijs loquitur , mendax est , that is to say , when he speaketh from himselfe , and of his owne accord , it is most certaine , he is alwaies a liar , euer endeauouring to worke mans preiudice and destruction ; but the case is altered , when being inforced and adiured in the efficacy of the name of god , hee speaketh and answereth to exorcismes . this wee see verified in the gospell , when iesus christ would vse his authority ouer the diuels ; as when they cried with a loud voice worshipping him , what haue wee to doe with thee iesus the sonne of the high god ? i charge thee by the same god ( said one of them ) that thou doe not torment me ; and earnestly besought him not to cast him out of that region , nor into the bottomlesse pit of hell , but to suffer them all to enter into the heard of swine . and iesus christ demanding the diuell that spake and was the chiefe of them what his name was ; he answered , my name is legion , for wee are many . in which we may obserue two remarkeable points ; first that christ iesus being adiured by the name of god , although it was done by a diuell , yet from the respect and reuerence which hee did beare to god his father , condescended vnto the request of this diuell and all his companions : as in the like occasion , being semblably charged by caiphas to declare whether hee were the sonne of god or no , hee then answered more cleerely and amply then at any time before , although hee well knew , that caiphas was vncapable of that mysterie , and would not make his aduantage of the same ? what ought we then to cōceiue of diuels , being adiured in the power of the name of god ? shall they not deliuer the truth , when by the vertue of the same name , they are compelled to relinquish and abandon the bodies of those , whom formerly they did possesse ? the second point to be noted is , that vpon the interrogatories of iesus christ , they haue spoken and answered truely , and consequently they doe somtimes tell truth , not of their owne accord or motion , but vpon constraint and that of him who is powerfull to constraine them , to wit , christ iesus , and his lieue-tenants that are endowed with this power : to whom hee saith ; i haue giuen you power to tread on serpents and scorpions , and ouer all the power of the enemy : and in another place he saith to the successors of the apostles , that they shall cast out diuels in his name . if then the answeres of diuels are inserted in the gospell , why may not the like answeres be now written and published to the world ? the old testament doth not stick to say , that the euill spirit of god hauing possessed saul , besides tormenting him , did prophesie also , that is to say , hee spake after the manner of prophets , of things absent and hidden from the vnderstanding of men . saint chrysostome in the . homily vpon saint matthew , giueth vs his resolution of this pointe , inueighing against atheists who deny the paines of bell . they are taught by the deuils ( saith he ) who being full of pride will not confesse that they indure any torments , and being replenished with malice , would disswade vs from beleeuing it : yet are they oftentimes compelled ( besides the confessions made by them in the gospell ) to say and confesse publickly the great torments which they suffer ; and are constrained thereunto by the omnipotency of god , and the excessiuenesse of the torments wherewith they are punished : as a malefactor that is questioned extraordinarily , doth by the force of the tortures that are presented vnto him , confesse the truth . if then the atheists will not beleeue the scriptures , god maketh the deuils themselues to confesse it , and those ( saith hee ) that will not then beleeue are worse then deuils . for answere vnto the second , wee will make remonstrance vnto them , that by their reckoning the scripture should net haue laid before vs the history of the yong preists that were the sonnes of hely : who did snatch the flesh from the pots that belonged to the sacrifice , and did deflower the deuout women , that came into the temple to watch there at night . neither should the narration of the sinnes of dauid who was a prophet and father of the future messias be set downe ; much lesse should the euangelists mention the treason of iudas : which are so farre from ministring occasion of scandall vnto the people , that on the contrary , many wholesome doctrines tending much to edification may be drawne from thence . this is declared by saint paul , when hauing spoken of hymeneus and philetus that did scandalize the church , hee addeth , the foundation of god remaineth sure , and hath his seale on those that are his . notwithstanding ( saith he ) is it not true , that in the house of a great lord , there bee vessels of gold and vessels of siluer , vessels of wood and vessels of earth , destinated vnto diuers vses ? if therefore any man purge himselfe frō the ordures which are in the contemptible vessels , the same shall be a vessel of honour in the house of god. true it is that the vessels of greatest contempt and dishonour , are the wicked preists : as for example iudas in the colledge of christ iesus , and diacrus nicolaus in the society of the apostles ; and the reasons thereof are apparent . first because of their great ingratitude , which maketh the grace of god to depart farre from them , and consequently they are the more blinded by the working of the deuill , ingrati , scelesti ; saith s. paul. another reason is , because they are more ignominious to christ iesus , as appeareth by magicians . the third reason is , for that the corruption of those things that are excellent , is worse then the corruption of things lesse excellent , as the putrification of the blood is more pernicious then of any of the other humours . and this would ieremy haue said in the vision of the two baskets of figges ; the one being full of figges not onely good , but excellently good , and the other full of figges not onely naught , but extreamely naught , in porta templi . and this is amply declared by saint augustine , in an epistle which he wrote vpon a suggestion against a preist of his , who was accused of some soule crime . in the house of adam ( saith hee ) there was abel and cain , in the arke of noah liuing creatures both cleane and vncleane , and in his house one cham with sem and iaphet . in the house of abraham , ismael with isaac : in the house of isaac , esau with iacob ; in the house of iacob , incestuous rubin with chaste ioseph : in the house of dauid , absolon with salomon : and how be it god himselfe had twice talked with salomon , and had bestowed on him so many indowments of his grace in the house of his father ; yea although himselfe was a prophet and the author of some of the sacred and canonicall writtes , yet did not the deuill cease to gaine vpon him , and to cause him to present vnto him the sacrifices that were appointed for god. finally saint augustine bringeth in the example of iudas , and concludes , i haue by long experiences learned , that as there are not on the earth better christians then good preists , so on the contrary i neuer knew a christian so euill as a wicked preist . to the same purpose speaketh saint ierome , no man did euer disesteeme the colledge of the apostles , because iudas plaid the villaine among them : no man euer misconceiued of the quires of angels , by reason of lucifer and his confederates : but rather by their vnhappy end we should learne to do well , and be strengthned the more in the christian faith , when it commeth into our consideration , that the deuill paineth not himselfe to draw a minister to make his supper in a synagogue , nor a rabbin of the iewes , nor a musulman of the turkes ; for from hence can redound no ignominy vnto christ iesus , neither can he by this gaine in any thing in his pretensions , as he would by the assistance of a wicked preist that doth consecrate the body of christ iesus . neither doth god suffer such execrable villanies to passe without great and maruellous wonders ( as shall be seene in this history ) but discouereth all by the extraordinary meanes , of his vnbounded power , and doth inforce the deuils themselues to make discouery and proclaime the same , to their vtter ruine and confusion . and from hence he ministreth matter and occasion vnto hereticks to make acknowledgement of their heresies : vnto magicians to abiure and abandon their abominations ; vnto catholicks to implant and establish themselues with better assurance in their faith . i haue made some annotations in the margent vpon the pointes of greatest difficulty , because i would giue contentment vnto euery one . i must intreate the courteous reader of this history to excuse mee , if in the second part heereof i haue bin constrained to make mention o●tentimes of my selfe , and those that were with me ; there was a necessity for the doing of it , for the more ample verification of the history . moreouer the courteous reader shall do wel to take heed , that in this history he do not therefore giue credit to the deuill , in that hee speaketh naught that is contrary to the gospell and doctrine of the church ; but to giue credit to him then , when hee would set on foote some new and contrary doctrine . besides he may obserue , that this tendeth not any way to the ouerthrow of the company of the virgines of saint vrsula , for there is many times mention and repetition made in this history , that god hath made special election of them to confound and crush in peeces all magicke , and the abhorred villanies thereof , and that for compensation of the same , they shall be extolled before god and before men . furthermore the freindly reader will hold me excused for the rude and vnpollished phrase of this booke , i hauing a regard in a businesse of this nature to write rather truely then elegantly : hee may remember that the french dialects are different , as it was in greece when it most flourished ; and that aristotle with his harsh kind of writing was no lesse profitable , then demosthenes with his atticke phrase was pleasing : and the stile of the gospell and of saint paul is more powerfull with vs , then all the oratory of the world . besides those that are possessed ordinarily spake their mother tongue , so that it was expedient for the more faithfull relation of the whole , to follow their vaine of speaking word for word . hence it commeth , that the phrases of the natiue french tongue could not be alwayes obserued . the scope of this history is , the feare of god and his iudgements , the detestation of vice whereby the maiesty of god is prouoked , and the auoiding of the paines of hell ; more particularly , to cause in vs a loathing of that abominable sinne of idolatry , which is perpetually committed in practising of magick , and in the schoole of satan . in the recollection of all , there hath beene vsed great faithfulnesse , without any additions whatsoeuer ; and the diligence that hath beene employed heerein may bee seene in the page of the actes of the eighth of ianuary , and in the following page . i haue suppressed this history for the space of a yeere and more , and made no account to haue had it published ; but the zeale of the catholicke faith hath induced me thereunto , after i had once seene a letter missiue of monsieur du vic , wherein he aduertised , that the aduersaries of our faith did triumph in rochel , when the depositions of the magician , now in question , were put forth in print , where it is said , that the said magician did celebrate masse in the synagogue . and thereupon they make an inference , that the masse is a diabolicall thing , but doe not withall consider , that the diuels aime is to vsurpe vpon the glory of god , and to inuade ( as much as in him lyeth ) the honour of his diuinity , that in conclusion hee may cause himselfe to bee adored as a god. for hee shamed not to demand it of christ iesus himselfe , saying vnto him , i will giue vnto thee all the kingdomes of the earth , if thou wilt worship me , that is to say , if thou wilt acknowledge mee to be the onely god and creator of all things , as saint chrysostome doth interpret it : as also hee dared to abuse the sacred scripture it selfe in the presence of christ iesus . to which purpose speaketh saint augustine : shewing that sacrifice appertaineth to god alone ; as in the old testament ( saith he ) the sacrifice of the law , in the new testament the sacrifice of the true flesh of christ on the crosse : and after his ascension , the sacrifice made in the sacrament , which is in commemoration of his death and passion ; hee goeth on and saith . these are things which those proud spirits the diuell and his angels do openly chalenge and demand . and in the . booke of the trinity , chapter . about the end of the chapter hee saith , non intelligunt ne ipsos quidem superbissimos spiritus honoribus sacrificiorum gaudere potuisse , nisi vni vero deo , pro quo coli volunt , verum sacrificium deberetur . that is , idolaters doe not vnderstand that these haughty spirits could not be so pleased with the honour of sacrifices , were it not that truesacrifice were due to the only true god , in whose steed they would be serued and honoured . another inducement wherewith i was much mooued , was a booke in latine lately printed in paris , intituled mimyca daemonum , compiled by henry de montaigne a gentleman of languedoc l. of s. iohn de la coste , where in his precursory epistle he giueth to vnderstand , that the occasion that gaue life and birth vnto this book ( which doth intend to shew that in al ages the diuel hath bin gods ape , and vsurpes vpon his glory ) is to beat flat that shallow , yet dangerous conclusion which the ministers of languedoc held touching the depositions of the said gaufridy ; adding these words , nouatores in re tam leui insistunt , & libellum confessionis praedicti gaufridij à suis curant ●mi , & venundari , vt rudi plebeculae , quam decipiunt , quasi horrorem sacerdotum ineutiant . but the truth of this history will cleerely demonstrate , that god was grieuously offended with such impiety , and that for to bring confusion on the same , hee vsed a maruellous and vnusual meanes , making the diuels themselues to be the discouerers of this magician , who was afterwards burnt . neither could it be otherwise detected ; for the truth of this could not sinke into their apprehensions that knew him , hee being after a strange manner by the aide and conuention of the diuell growne a couert and close hypocrite , and was after a stranger manner dis-masked and layd open by the omnipotency of god , whom the diuels themselues are constrained to obey , when it is his good pleasure . the streame of this history runneth mainly on this point , to shew , that al tendeth to ampliate the glory of god vnto vs , and to confirme our holy catholick faith . whence the courteous reader may also note , what regard god had of our priest hood , when to conuert one priest that had so strangely gone astray , hee did draw it on with such long and admirable solemnities . for matter of fact in this history , there is nothing to bee wondered at , which hath not beene obserued and published vpon other occurrences by three inquisitours of spaine in the yeere . which was the very yeere that this history was acted ; and at the heeles of that followed another booke of the same nature , made by monsieur d' ancre , one of the kings counsell in the parliament of bordeaux . but the wonders were done in the person of him , who named himselfe and indeed was the prince of all the rest in france , spaine and turky : and monsieur d' ancre doth write , that he found by the depositions of the sorcerers of biscaye , that one lewes came & taught them to accuse those that were innocent , to excuse the nocent , and to inueagle in as many sonnes and seruants to satan as they could . so that the prouidence of god , hath been the true meanes to put to rout al the army of satan in this kinde , in that his standard is ouerthrowne , and the very master of his campe trampled and troden vnder foote . moreouer hee that will more narrowly consider the history of balaam the magician , rehearsed in the booke of numbers , will not think it strange which by assiduall experiments is verified of the magicians and witches of our time . for it is there said , that king baelac being conscious to himselfe of his weakenesse to resist the army of israel , sent to seek out balaam as the greatest magician of that countrey , to charme and chaine vp the armes of the israelits , and so to come to his purpose by this meanes . it is also recited in that history , that to make his charmes and maledictions the more potent and effectuall , he caused seauen altars to be built , and this was to sacrifice and inuocate the seauen princes of the euill spirits , which bare sway in the kingdome of lucifer : wherein he doth by way of limitation endeauour to make himselfe like to god in his maiesty , who hath seauen principall angels to assist him . of whom s. thomas as also s. denis doe say , that the seauen superiour orders do command and send forth , and the two inferiour are commanded and sent ; and hence it is that these first are properly stiled princes . yet are we not to say , that the superiours doe not come vnto vs when they are sent from god , for s. michael and s. gabriel in the . of daniel , and in the . of luke , and raphael himselfe who is said to be one of the seauen assistants before god , were sent by him and in the of daniel , michael who is one of the chiefest is come to aide me . and in our very history , mention is made of seauen principall commanders amongst the other diuels , and the same is auerred in the late history of monsieur d' ancre touching the countrey of biscaye . these altars were built to sacrifice a bull and a sheepe vpon euery of them to these seauen diuels ( which was the very manner of sacrificing to god in the law ) and by these meanes to obteine of them that which he desired , dabo sicadens adoraueris me . and because they sought to worke against the honour of god , and the publicke good of the church by him that was the prince of all the magicians of the east , it is said , that god to discocouer and giue stoppage vnto such impiety against his maiesty , and villany against his church , did shew great and vnusuall wonders ; to wit , that a good angell did visibly appeare highly displeased , and exceedingly dreadfull , brandishing a sword in his hand , that an asse spake by as great a miracle , that the sorcerer himselfe became a prophet , god putting that into his mouth which was not in his heart , and he speaking oppositely vnto that which hee had determined , whereby magick was by the magician himselfe defeated and put to confusion : to the end ( saith s. ambrose ) that the perfidiousnesse of those that beleeued not in god , might by their owne south-faier and sorcerer bee reprehended . we are further to hope , that this history will be no lesse profitable and vsefull vnto france , then that of lion printed in french in the yeere . which greatly confirmed the catholicke faith , and conuerted many hereticks , that heard the diuell which possessed a virgin to say diuers times in a high voice , that these hereticks were his friends and confederates ; and that the reality of christs body was in the sacrament , because in it there was hoc . to this purpose speaketh s. augustine in the . booke of the concordance of the euangelists chap. . that in his time the paynims durst not blaspheme iesus christ , because their oracles were constrained by the power of god to speake well of him : and thereupon the paynims began to blaspheme the apostles ; but ( saith hee , speaking to the paynims ) question your oracles touching the sanctity of life of the apostles , and you shall cleerly see , that they will be enforced to speake well of them also . if they could not haue had a power to speake a truth , s. augustine had made these other more obstinate in their vnbeleese . s. thomas in his opusculum . cap. . answering to the fourth obiection of those that said , it was vnlawfull to receiue children into the orders of religion , because that sometimes it proceedeth from the temptation of the diuell , hee saith , that there is no danger to follow that which perhaps may be a temptation of the diuell , so that it bee to a good end , with this prouision , that if the diuell would afterwards wreath and wrest this to an euill purpose , as to scandalize or corrupt others , they doe not consent vnto the euill ; otherwise the diuell by this scruple may diuert vs from all goodnesse . thus did s. anthony practise who was well versed in this arte , as athanasius obserueth . and for resolution of all scrupulous doubts , a late doctor of prouince of the society of iesus , called father iohn lorin hath prettily collected , that the diuell may speake truth foure severall waies : first to beguile those that are vnbeleeuers and faithlesse , because they may say , this is not true , for the diuell saith it ; as s. chrysostome and oecumenius haue noted vpon the . chapter of the acts of the apostles , where it is said , that paul being with his associats in the city of philippi , a maid hauing an euill spirit vpon her , cryed after them and said , these men are the seruants of the high god , and doe shew vnto you the way of saluation . saint paul for a while suffered her to say this , thinking that it might bee auaileable vnto some ; but when shee still continued on for many daies , hee grew angry , and conceiuing that this might be hurtfull vnto others , hee commanded him to come out of the maiden in the name of christ iesus , which he presently did . secondly to flatter and collogue with the exorcist , that he would cease to torment him , or to cast him out : which reason is also alleaged by s. chrysostome vpon the same passage saying , that hee behaueth himselfe heerein as a guilty person before his iudge , and a boy before his schoolemaster , holding the rodde with his hands for feare of being scourged . after this manner did a diuell flatter christ iesus , saying , i pray thee torment me not iesus , thou sonne of god ; in which hee spake the pure truth . thirdly , ( which is the most ordinary fashion ) when they are enforced thereunto in despite of themselues , by the diuine and hidden prouidence of god , or in the vertue of his name by exorcismes ; which reason is alleaged by the sweet and religious poet arator , in his poems vpon the acts of the apostles , as also by venerable bede , and many others . fourthly , hee speaketh truth to gaine thereby an opportunity to accuse and giue attestation against vnbeleeuing and impenitent men , before the throne of gods iudgement . wherevpon saint anthony rehearseth the history of a diuell , that hauing taken on him the shape and habite of a preacher , made a very good sharpe sermon , and in the end declared before them all , that hee was a wicked spirit permitted by god to accuse vnbeleeuing and vnrepentent persons before the tribunall of gods iudgments . the friendly reader may be pleased to haue regard vnto two things ; first that this is a history making a bare declaration of a fact , & is no foundation whereupon to build our faith , though it may serue very fitly to stirre vs vp to ponder vpon the iudgements of god. the other is , that hee take not in ill part the frequent repetition of things , for that it was expedient to expresse and fashion this history to the truth : although those very repetitions were so varied and expressed with such vehemence , that they were neither vnfruitfull nor superfluous to the standers by , but did raise in them such passions , that they cast forth many sighes and teares , god for his goodnesse touch and make tender all our hearts by those many meanes and remedies , which he hath bestowed vpon vs. the svmmarie of the history of the magician burned at aix , in the yeare . the last of aprill . in the citty of marseille there was a priest called lewes gaufridi , that came from the side of the mountaines of prouince , and for the space of . yeres remained a magician . hee fell into it , by reading a certaine booke in written hand , where there was french verses with diuers characters : and this was found by him amongst the bookes of an vnkle of his , that died some yeeres past ; so that in conclusion the diuell did visibly appeare vnto him in a humane shape , and said . what wilt thou with me , for thou hast called me ? and after some discourse , the said lewes gawfridi said vnto him , if thou hast power to giue mee what i desire , i aske of thee two things . first that all the women that i shall be in loue withall , doe affect and follow me : secondly that i may gaine estimation and honour aboue all other priests of this country , and amongst men of worth and credit . the diuell hauing promised him these two things did reciprocally demand , to haue giuen him his body , his soule , and his workes : whereunto hee answered , that hee would freely bestow these three things vpon him , onely hee desired to make reseruation of administring the sacraments . and being thus agreed , the said gaufridi gaue him a schedule signed with his bloud , and the diuell interchangeably gaue vnto him another , and promised vnto him as aforesaid . and being now become such a one , hee endeuoured to seduce a young girle , of the age of nine or ten yeares called magdalene de demandoul , alias de la pallud , daughter vnto mounsieur de la pallud , a gentleman of prouinco , whose consent at last hee gained , and led her whiles shee remained at a grange of the said monsieur de la pallud ; to a caue or denne not farre from the said grange : where she saw a great number of people ( who were the synode of sorcerers ) and was much abashed at the same . but the magician told her , these are all our friends , and you must be marked like vnto them : and so tooke the poore affrighted girle and marked and abused her ; yet for all this shee would reueale nothing when she came home , neither to father , nor to mother , nor to any other . afterward she was ordinarilie carried by the deuill to that conuenticle , and was made the princesse of the synagogue , as the said lewes was the prince . notwithstanding this , whiles shee re mained still at her fathers , by the grace of god ( who had regard of her yong and tender yeares ) she had a desire to become one of the virgines of saint vrsula , that are resident at aix in prouince , vnder the conduct and gouernment of priests called the priests of the christian doctrine . this her intendment she communicated vnto the magician , who dehorted her from it with all the inforcements bec ould , and perswaded her to marry , promising to prouide for her a rich and proper man to be her husband . for all this she stil persisted in her first resolution , which put the magician into such passion and choler , that he menaced her and said , if thou do go thither i will destroy all the company , as well of the virgines of s. vrsula , as of the priests of the doctrine . being gone thither , the magician by witchcraft , & power of a schedule which she had formerly giuen the diuell signed with her bloud , so wrought that shee was possessed by belzebub , and many others of his associates . he also did by a charme bewitch a companion of hers called louyse capeau , by the force whereof ( as also because she had diuers times besought god , that shee might indure all torments euen to the paines of hell , as much as she could be capable of , that shee might conuert certaine of her sisters there , who were in a desperate estate , & deuoid of the grace of god ) the said louyse was possessed by a wicked spirit called verrine , and by two other his companions . this being so , father iohn baptista romillon superiour of the priests of the doctrine , perceiued by their extraordinarie gestures , that these two women , were possessed , and thereupon caused them priuately to bee exorcised in their chappell , as one that feared least this might tend to the defamation of that company . and hauing continued this for the space of a yeere and certaine moneths , and to his vnderstanding profited nothing ( for the diuels could neuer all that space be brought to speake ) hee brought the said magdalene as more manifestly possessed then the other to s. maximin , to craue there the aduise of father sebastian michaelis priour of the couent royall that is at saint maximin , where the body of s. magdalene lyeth : who was of opinion , that there should a generall confession be by her made to s. magdalene , and so she should receiue absolution from him , as from the inquisitour of the faith , least otherwise shee might reserue some particular fact to her selfe . afterward they made her make a vow for . daies in the chappell where the blessed s. magdalene doth lye , and did exorcise her euening and morning , in which time the diuells vsed strange motions and gestures , and greeuously tormented her , but would neuer speake . and now approached the time of aduent , in which the said father was to preach in the city of aix : hee therefore aduised father romillon to bring magdalene ▪ and louyse likewise to s. baume , a place where s. magdalene for thirty yeares space did her penance ; and as a vicarige that belongeth vnto the couent royall of s. maximin : and told him that some dates past he had sent thithe● father francis domptius a feming by birth and doctor of diuinity in the vniuersity of louaine , who beside ●his o●h●r sufficiencies had formerly exorcised in this kind . and all this was done accordingly . when the two that were possessed came to s. baume , vertine that was in the body of louyse began to discourse vpon the day of the conception of our lady , and spake a full hower ; and continued on these discourses twice a day at the two exorcismes till the third of ianuary ; saying that hee was abiding there by gods appointment ( although constrained and compelled thereunto ) to conuert and make knowne vnto the world two magicians , especially him who was the prince of them and commanded al the magicians of spain , france , england , and turkie , and had lucifer fo● his diuill . and further he added that god could no longer indure the blasphemies & iniuries , which they in the depth of night committed against his maiesty , and against the blessed sacrament , and said , that vpon speciall causes god had destinated him vnto this , and to be an instrument of their conuersion , which neuer yet tooke effect , because they had renounced god , the merits of christ iesus , his blessed mother , all the quires of angells , and all the blessed saints : as also all confessions and the other sacraments , all preaching and exhortations of men , all motions and inspirations from god , and al visible creatures which might any way lead them on to their conuersion vnto god : the diuell ( said he ) onely excepted . hence it is that god hath made choice by a great and new miracle of the diuells themselues ( said he ) for the manifestation and conuersion of them . in these discourses , he principally endeuoured the conuersion of magdalene , and did rudely lay to her charge in the presence of a great multitude of people that stocked thither euery day , that she was not intirely conuerted , that she had a heart of stone , and that she did still practise and hold intelligence with belzebub , hauing the day or the night before consented anew vnto him . finally he told her before all the standers by whatsoeuer she did in that synagogue of witches : and heereupon she became so ashamed of her selfe , especially when she heard him say she was a magician , that she began to shed many teares , and remained afterwards a perfect conuert . this once performed , verrine began to inueigh against the prince of the sorcerers , without naming him : but said , that hee knew well enough what was spoken of him , eyther by the report of wicked spirits , or himselfe comming there in person to hold his synode , or by the speech of the lookers on , who cryed with a loud voice , that if hee would not bee conuerted he should be burnt aliue , yet he made slight of his conuersion : and therefore one day hee named him aloud in the presence of much people , and wrote him a letter by the hand of the father the exorcist ; of which hee made little reckoning . the aduent being finished , father michaelis parted from aix after christmas , and came to saint baume , where he remained from the first of ianuarie till the fifth of february , to try whether the two women were really possessed , or no : because they spake diuersly of it , and himselfe had a desire to make tryall thereof , in regard they were in a church of his iurisdiction . so hauing obserued all , and being confident that the two girles were indeed possessed , as also seeing what strange euents had befallen , which were caused eyther by the diuells or the magicians : when the time of lent drew neere hee went againe to aix , to continue there his preaching , and acquainted monsieur du vair cheefe president of the court of parliament in prouince , with euery circumstance : and told him that there were three distinct infallible essences or realities in magdalene , which when he found to be true , he together with the parliament of aix proceeded against the magician , but obtained grace and pardon for magdalene from his maiesty , who had regard and compassion of her tender yeares and considered that the seducements were very full of craft and subtlety . the acts that were taken day by day from the beginning of december vntill the of aprill in the yeere . do extend and inlarge more amply all these strange euents and passages , as also any new occurrence that happened vntill that time . the said father michaelis was present at all the acts and exorcismes foure monethes together , to wit , ianuary , february , march , and aprill , besides that whereof he was an eye witnesse about the end of december , a table of the difficulties that are propounded touching this history . . whether it be lawfull for a woman to discourse and reason in a church ? . whether it behooues vs to beleeue all the diuell saith ? . he saith that antichrist is borne . whereupon it were good to be prepared least we should be surprised , as those in the time of the deluge . . whether salomon be damned , and nabuchodonosor saued ? . the diuell seemeth to command the exorcist . . whether henry the great , the fourth of that name be saued ? see the discourse of s. hierome vpon the first chapter of the prophet nahum . . that the blessed sacrament hath been trodden vnder foot . . whether it be lawfull to write letters vnto saints in paradise ? . whether the diuell may pray to god for to saue sinners ? . the diuell saith , that god did promise him a diminution of his torments . . whether there bee not heere an appearance of ambition . the report and explication of the passage of s. ierome , vpon the . chapter of the prophet nahum , where it is said : what doe you imagine against god ? hee will make an vtter destruction ( that is to say , he will bring all things to an end ) affliction shall not rise vp the second time : or according to the septuagints , hee will not take vengeance twice vpon the same subiect in affliction . hereupon s. ierome discourseth against the marcionites , and other ancient heretickes , who accused god in the old testament of cruelty , and alleaged the examples of those that perished in the flood , of those that were stricken with lightning from heauen , in sodome and the neighbouring townes : of the egyptians that were drowned in the red sea , and of a great multitude of people that died in the desert . to which he answereth , that in all this there is more mercy then iustice , for he afflicted them with some temporall punishment , that they might not bee eternally damned . this is cleer in the prophet , who saith plainly , that god will not take vengeance twice on the same subiect . then ( saith he ) those that haue been once punished , shall not bee punished afterwards ; otherwise it might occasion men to say that the scripture is not true , out subiect to lies . wee are then to say ( addeth saint ierome ) that these receper●nt mala in vita sua , and consequently not in the other world . hee groundeth this vpon the saying of s. peter , that many at the time of the flood repented them of their sinnes , and went not immediately into hell fire , but were put into a prison , from which christ iesus deliuered them when hee descended into hell . the same also must bee vnderstood of the others aboue named . after all this saint ierome maketh a very apposite question , saying : what shall wee then iudge of a christian , whom another findeth in adultery and cutteth off his head ? to this hee answereth in another manner , and saith : no man can preuent or anticipate the sentence of god our righteous iudge , thereby to giue impeachment vnto the course of his vengeance , which hee inflicteth according to the measure of those punishments , that are by him decreed for our great offences . he meaneth , that if a man should pretend to delude god , and say , i will hinder god from condemning of this sinner , and will punish him my selfe in this world , he would much deceiue himselfe . for the reason why god doth not punish in the other world , doth presuppose that god himselfe in his prouidence hath punished it , and that he who receiueth castigation in this world , doth whiles his affliction is vpon him repent him of his sinnes , and semblable vnto the good theese , aske pardon in his punishment . on the other side , if a christian be beheaded in the very act of adultery , he hath no leisure to make an acknowledgment , and craue pardon of god ; which is another case , and not comprized in the sentence of the prophet nahum . better it is ( saith s. ierome ) that the transgressor bee punished in this world ; as he who cursed the people of israel , or hee that gathered wood on the sabbath day , for they had time to acknowledge their sinnes , which yet were much more pardonable then the sinne of adultery . from this discourse of s. ieromes , some schoole diuines haue drawne this conc●●sion , that if a malefactor that is condemned to die , receiueth his death willingly because hee hath offended god , and in hope of the remission of his sinnes , hee is not to endure further paine in the other world : because there can bee no greater loue in the world , then freely and willingly to die for god , for the remission and satisfaction of the offence committed against his maiesty . an extract of the kings priuiledge . by the permission and priuiledge of the king , it is granted to charles chastellaine , sworne printer in the vniuersity of paris , to print or cause to be printed , to sell and to disperse this present booke , intituled , the admirable history of the possession and conuersion of a penitent woman , seduced by a magician , compiled and disgested into order by the reuerend father , michaelis , doctor of diuinity , and preacher . wee doe therefore sorbid all stationers , printers , and all others of what estate , quality , or condition soeuer they bee , to print , or cause to be printed the said booke , or to sell and vent the same during the tearme of six yeeres , vpon paine of confiscation of the said copies , and an arbitrary amersement besides : as is more lagely declared in the letters patents . giuen at paris the third of august , in the yeere of grace , . and of our raigne the third . by the king in his counsell . dv fos . an apologie vnto the dovbts that are proposed touching this admirable history of the possession and conuersion of a penitent woman , &c. an advertisement to the reader . this booke is a bare history , that maketh true declaration of all the passages which happened in the discouery of a magician , and conuersion of a seduced sinner . the wicked spirit that was the instrument of this discouery , called himselfe verrine , and declared that himselfe was a diuell , damned eternall , without hope or redemption . this he well shewed by his deeds , for from the moneth of december vntill the end of aprill , he did what in him lay to stoppe and hinder louyse , whom he possessed from making an end of her confession , and from receiuing the blessed sacrament : the like did belzebub by magdalene . god ( saith he ) is not my redeemer , but my seuere iudge . and addeth , that it is a wonder extraordinarily rare , that he is thus constrained to speake the truth ; yea it is more ( saith he ) then to create the world , in that the diuels in this constraint , resist as much they are able , and enter into dispute with god. he also said , i was not sent by god to preach the gospell , i should lye to say it ; but said that god had permitted him to enter into this body for his glory , and for the conuersion of many soules , especially of these two . both the deuils did discouer and declare , all the enormous and grosse villanies that these magicians committed in their cursed synagogue . verrine further said , i speake vnto you things tending to your saluation : take and make vse of that which is good ( as if a wicked preist should giue you good exhortations ) and if you will not , i tell you , you shall not be constrained vnto it . these particulars with many others of a semblable nature , will giue an easie checke to those apprehensions , that should misconceiue them to be angels of light : for they do plainly appeare what they are , to wit true deuils . and consequently , in this regard there is no danger of being abused , by those which speake in persons possessed , because we know they are very deuils , which in these cases we must alwaies presuppose as a foundation . the strange torments and gestures which do appeare beyond the strength of man in the bodies of those that are possessed , do prooue also the same vnto vs. this being presupposed , it remaineth now to cleere vp some difficulties that were propounded since the impression of this booke : which not withstanding consistunt in facto tantum , and not in any points of our faith . and although i had for the most part breefly swept away these doubts in my annotations in the margent , yet because i will giue no disrellish vnto any , i will make a longer explication of the same : alwayes supposing that which i haue noted in the . page vpon the day of saint iohn the euangelist , that touching the predictions to come , time will make the truth or false-hood thereof to appeare haereafter , and touching those things that are abstruse and hidden , wee must in the meane time hold vs to that , which is decreed and taught by the church . the dovbts by some propovnded tovching the history comprized in this booke . the i. dovbt . whether it bee lawfull that a woman should speake and preach in the church , since that saint paul forbiddeth a woman to speake there ? the answere . that a woman possessed should speake in the church , or rather the deuill by her mouth , during the time of exorcismes , is no new thing in the church of god ; and the fresh remembrance of the woman of laon that was possessed in the face of the whole court , and of diuerse prelates , doth giue ample attestation of the same , which history was word for word so largely written , that it ariseth to a iust volume ; and many graue personages haue alleaged the same , so that diuerse preachers made no scruple to make mention thereof in the pulpit as of a great miracle , sent from god , to confirme the catholicke faith , which began then to fluctuate and wauer in many , and also to conuert heretickes vnto the truth . this booke hath bin seene and receiued in all the quarters of christendome , as some haue obserued : yet neither bishops , nor the sorbone , nor any vniuersity did euer shew any disgust they tooke in the publication of the same , nay it hath bin found , that it hath wrought good effect in the propagation and aduancement of the faith . saint ierome thought it no scorne to write the history of a woman possessed through witch-craft , together with the manner thereof , and the questions of the exorcist saint hilarion , and the answeres made by the deuill . and in our time a nunne of millane that was possessed , did in like manner discourse out of the scripture , as ours do in this history . as for the matter of preaching which some may heere conceiue , the history it selfe will thwart all such imaginations ; for she neuer went into the pulpit , and the deuill himselfe did oftentimes protest that hee was no preacher , saying that if god should command him to go into the pulpit to declare who this magician is , hee must haue taken vpon him the shape and semblance of a man , because it would not befitt a woman to do it . the ii. dovbt . whether we are to beleeue all the deuill saith ? the answere . it is a note worthy of obseruation , that he neuer said it was necessary to beleeue him , but when hee spake out of the gospe●l and the scripture , and then he sharply rebuked all hereticks and vnbeleeuers : but when he speaketh otherwise , he plainly saith that he constraineth and tyeth none to beleeue him as appeareth in the . page , about the end of the act taken vpon christmas day . the iii. dovbt . he saith that antichrist is borne . answere . this hath bin said many times by the doctors , as by saint gregory and others ; and about . yeares after , saint vincent ferrier did say it , and preach it , and doth assure vs of the same in the treatise hee made de antichristo , which was verified in iohn husse burned at the councell of constance , vntill which time the said saint vincent liued : and this iohn husse was the first originall and sourse of heresies both of the age past and of this now present . quoniam antichristi multi sunt , & antichristus i●m venit , saith saint iohn . and who knoweth what god prepareth and storeth vp for the hainous transgressions of our age . the iiii. dovbt . whether salomon bee damned , and nabuchodonosor saued ? answere . the annotation which i haue made in the margent , doth make knowne that this is a probleme in the church , yet saint augustine holdeth he is damned vpon the . psalme , and in many other passages , as bellarmine noteth . tom . lib. . controuers . cap. . who is of the same opinion , together with lyra vpon the second of kinges the . chapter . touching nabuchodonosor saint augustine doth oppose him directly against pharaoh , and magnifies the iustice of god in pharaohs reprobation , and his mercy in nabuchodonosors saluation , although both ( saith he ) were equall in condition and dignity , and in the greatnesse of their sinnes . the repentance of the latter appeareth in the scripture : and epiphanius reporteth that nabuchodonosor after he recouered his witts , in all his life after did neuer eate flesh nor drinke wine ; and was aduised to do this by the prophet daniel . the v. dovbt . the deuill seemeth to command the exorcist , saying to him , take the stole and exorcise mee . the answere . heere is to be noted , that immediatly after it is said , command mee ; and hee doth oftentimes protest , that he neither can , nor will do any thing without his command . in which hee sheweth , that he speaketh not after the manner of one that commandeth , but of one that desireth and would bee commanded . example heereof we haue in the gospell , where it is said : sieijcis nos hinc , mitte nos in gregem porcorum : & ait iesus , ite , where it is cleere , thaty word mitte is not imperatiuely spoken , but by way of deprecation . saint athanasius reporteth , that when the deuil perswaded s. anthony to pray to god , hee prayed vnto him , not because the deuil said it , but because it was his duty , and that the deuill therein did speake agreeable vnto the word of god. the vi. dovbt . whether henry the great , the fourth of that name bee saued ? the answere . the diuell doth say it , and repeat it three seuerall times in diuers places . and whereas it may be obiected , that this may bring in a bad example , the answere is cleere , that contrariwise it is a maruellous example vnto vs against sorcerers , since that god doth so freely and largely pardon those , who are not hasty to giue credit vnto their abominations . and because it is said , that it was likely that his death was a kinde of martyrdome ; we are to interpret all doubtfull and indifferent things to the best , as wee are commanded in the gospell , especially in behalfe of our kings and princes . wee must suppose that before his assassinate , a germane astrologian did ●oretell the day of his death , and he was afterwards aduertised thereof by others . we must also suppose , that by the excellency of his iudgement , and through the great faith which he had in god , and by the instructions of his ghostly fathers , he had this faith and knowledge , as to thinke it a greeuous sin to beleeue iudiciarie astrologers , or magicians . all this being by vs supposed , as euery true french-man and indeed euery good catholicke ought , it is easy to resolue this difficulty , that his death was a kinde of martyrdome ; since is a man shall suffer death for any vertue be it morall or diuine , with faith , it is alwayes a martyrdome . beati qui persecutionem patiuntur propter iustiriam , quoniam ipsorum est regnum calorum . as for example , if some or other had foretold ioseph , that vnlesse he gaue consent vnto the lasciuious desires of his mistres , he should as he went out of the house be murthered . if this had happened , ioseph had bin a true martyr , because he rather made election to expose his life to danger , then to offend god through incontinencie . much more , when such a mischeefe as this befalls a man , because he would not transgresse the first commandement of the law , which is the waightiest and of most importance amongst them all ; the obseruation of which is most frequently commanded in the law , and the transgression the most seuerely threatned and auenged . this doctrine is the decision of saint thomas , who concludes that if a man suffer death for any vertue whatsoeuer , it is a true martyrdome , and he all eageth the example of saint iohn baptist , who was a true martyr , in that hee did defend continency against the incestuousnesse of herode . in like manner was that good monke declared by a councell to be a martyr , because in running betwixt two fencers to part them , hee was slaine by them . saint chrysostome doth precisely say , that he which may be healed of some malady by inchantments , and refuseth all such helpe , least he might offend god , and had rather dye , then haue the vse of the same , in this case ( saith he ) he is a martyr . furthermore cardinall caietane commenting vpon the aboue-cited article of saint thomas , saith , that if a man bee slaine to auoid a veniall sinne , that death is a martyrdome ; for it chanced vnto him , because he would not offend god , and because hee desired to support vertue . those that would play the philosophers and say ; the deceased king called not on the name of god in the last period of his life , let them know that he might do that so suddenly and secretly , that none about him might perceiue it , much lesse vnderstand it . how easily might he lift vp his heart and inward parts vnto god , and that in a moment of time , especially for that his precedent desire might minister quicke assistance heereunto ; because that day hee powred out his prayers vnto god , more particularly and for a longer space , then he accustomed to do . besides , that honorable company which were with him in his caroche , do shew that hee went not surcharged with any wicked proiect or purpose . the vii . dovbt . it tendeth litle to edification , where it is said , that the blessed sacrament was troden vnder feet . answere . i haue cleered this very largely in the epistle to the reader . besides the myracle which followed thereupon did much condemne sorcerers , and tended to the edification of good christians . it was further necessary to touch vpon this pointe , as well for the integrity of this history , as also because the said prophanation was already published , and all the hereticke ministers of xaintogne and languedoc made their best aduantages from the same , as may be seene in the said epistle . the but and aime of this history is , to declare how much god is offended with such vnhallowed and sacrilegious persons , as will appeare through the whole frame and body of this history . i should desire , that the historians in such cases would imitate the sacred scripture , which neuer sets before vs any prophanation of those things that are sanctified , but it presently subioynes a miracle , as may be seene in the history of the sonnes of heli , and of their death ; of the philistins prophaning the arke , and their plagues : of the bethsamites who were too curious to behold it , and the fire that fell from heauen vpon them : of the two sonnes of aaron , nabad and abiud , and the fire that went out from their censers and destroied them : of choran and dathan taking their censers , and the earth opening vnder them : of king ozias offering incense on the altar , and of the leprosie where with hee was stricken . in the new testament , of the prophaners of the temple , and the whippes wherewith they were chased away , which saint ierome taketh to be a great miracle : of ananias and saphira , and of their sudden death : and to come neerer to our purpose , of iudas prophaning the blessed eucharist , and of his death the morrow after , with his belly breaking asunder in the middle . saint paul was well practised in this , who when he had told the corinthians of this prophanation , he presently sets before their consideration those , that for this cause were dead , sick , and feeble , by the vengeance of the iust iudgement of god. and it is a cleere truth , that at sundry other times things sacred haue beene made prophane , which the holy ghost passeth ouer in silence , because there insued no miracle ●hereupon : which when it happeneth may edifie as much or more , then the prophanation can giue occasion of scandall . the same is held by s. cyprian , and s. gre●ory in his dialogues . to this purpose may bee alleaged ●he example of the donatists , that gaue the blessed sa●rament vnto doggs , who running presently mad , tur●ed vpon them and tore them in peeces . as also of him ●ho came in to the city of be●ith , recited in the workes of s. athanasius : and of him of paris , whose markes ●re yet in the church of bulliettes , in latine , ecclesia do●ini bullientis , the blessed sacrament being throwne ●●to a boyling cauldron . another miracle is to be seene 〈◊〉 the holy chapel at diion . besides the blessed eucha●●st is more prophaned , when it entereth into a soule ●●at is polluted with the infections of sinne , then it can ●e said to be in this place . the viii . dovbt . how and for what reason did magdalene by the aduice of her confessour , write one letter to the blessed virgin , and another to the glorious s. magdalene ? answere . it is a very profitable way which our spirituall fathers ● do vse , to instruct & inure those that haue any know●edge , to holy exercises and meditations ; and by this ●eans they become ready & expert therein . as a schole-●aster cōmandeth his scholar to write letters to his fa●her or mother , to the king or to the pope , not that he would haue the letters sent , but that his scholar should ●y this gaine some skil and ability : for it is one thing to write , and another thing to send a letter . so many in our ●ge haue with great deuotion dedicated the epistles of ●heir books to the blessed virgin , not with an intent to send them , but to giue contentment to their deuotion . as for example the epistle of the booke touching cases of conscience made by frier benedictus , and of the booke of euangelical demonstrations vpon the . maries , made by another frier . the same was also practised by the emperour theodosius , who wrote a letter to s. chrysostome , that was dead more then . yeeres before : which letter is to be seene in nicephorus . touching the correction of this letter which was made by the diuell , we are to conceiue , that he was inforced by god , to busy himselfe in the conuersion of magdalene , as is by experience verified vnto vs. there is no difficulty of this , for it is apparant , that a spirit is more sharpe-sighted and peircing , and more particularly familiar with mens faults and imperfections then any man can be either with his owne , or with others . the ix . dovbt . how the diuell could pray to god for the conuersion of the magician , presenting to god the father the merits of the death and passion of his sonne , of the blessed virgine , and of all the saints of paradise ? answere . when a good or bad spirit doth put motions into a man , if hee yeeld his consent and doth operate with them , then is the action said to be the mans and not the spirits ; because a voluntary action proceeding from free-will , is an action appertaining to a man. when it is said , that a spirit did aske of god to bee a spirit of lies in the mouths of the prophets of achab , although this lying spirit , did speake by the mouth of zedekias and other false prophets , yet the action of prophesying falsly , is attributed to zedechias and his companions . in like manner , when the wicked spirit came to saul , and made him throw his speare at dauid , ●his action is sauls and not the wicked spirits , because saul did consent and worke with him . so when the good angell came vpon sampson , by whose force and ●ower he slew a thousand philistins with the iaw-bone of an asse , the scripture doth appropriate this victori●us action vnto sampson holding the iaw-bone in his ●and . when the same good spirit made elizabeth to declare the praises of the virgin , the gospel doth make the action to be blessed elizabeths , exclamauit & dixit . the same may be said of s. iohn baptist , who leapt for ●oy in his mothers belly , because he did co-operate and ●eeld his consent thereunto , by his precedent free-will , ●s many of the fathers haue obserued . in the same sense ●oth saint augustine and others interprete that sen●ence of s. paul , spiritus postulat pro vobis gemitibus in●enarrabilibus , postulare nos facit & gemere . for they are the actions of the man , not of the holy spirit , but as he inspireth him . and when it is said that god hardened pharaohs heart , the interpretation heereof is two fold . first that it was god himselfe immediatly that did it , by withdrawing his grace : secondly , that it was by gods permission , who suffered satan to tempt him euen to obduratnesse of heart , without controule or hindrance . howsoeuer it bee , all the euill actions of pharaoh that proceeded from this hardnesse of heart , and euen that too , are attributed to pharaoh , indurauit pharaoh cor suum , saith the scripture ; and the reason heereof is , because he delighted and gaue his consent vnto this hardnesse of heart . thus fared it with the diuell that possessed louyse , when god by his absolute power ( as the diuell himselfe said , and often repeated that it was a very great miracle ) constrained the diuell to moo●e the tongue of louyse , and to imprint in her imagination all which she should say , louyse giuing her consent vnto it , out of a longing shee had to conuert the magician and magdalene . all these prayers were the actions of louyse and not of the diuell but as an inftigatour . peraduenture god would haue it so , to demonstrate the more how greeuous the offence of the said magdalene was ; shee at that time sending forth hideous yell's and cries with all the force she had for the space of an houre , till shee had lost her voyce ; as also to shew how much prayer and merit must be imployed in the conuersion of a miserable man , so farre banished from the presence of god. and although the wicked spirit did sometimes speake by parenthesis in his owne person , to declare that he was the author and moouer of this discourse , yet this lets not , but that those other actions might bee humane , shee working with them , and not these parentheses . and as wee haue noted vpon the passage in the . page , the act of the second of ianuary and the . page in the act of the . of december , she afterward said , that she did labour and consent vnto all those prayers , as if it had proceeded from her owne proper and first motion . which being so , there is no doubt but she might present the oblation of iesus christ to god his father , as all christians that are present at masse do or ought to doe . pro quibus tibi offerimus , vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus , &c. heereunto i adde , that of s. thomas cited before in our epistle , who saith , that when a young man is tempted by the diuell to enter into the orders of religion , who hopes by this meanes either to ouerthrow him , or by him to spoyle others , and that this young man doth then pray to god to giue him grace to bee receiued , this action is meritorious and good , as being a humane action , proceeding from a good intention , although the diuell bee the author thereof . and if when the diuell straineth to put his first designe in execution , hee doe yet resist him , then gaineth hee a double conquest vpon his enemy . the same may bee said of all other good workes , as giuing of almes , or hearing the word of god. actiones sunt suppositorum . the x. dovbt . the diuell saith , that god promised him a diminution of his paines . answere . the essentiall torment of the diuels , which is the depriuation of the sight of god , and is the greatest of all others , together with the punishment allotted vnto them from the beginning , and proportionable vn●o their first sinne , cannot bee subiect to augmentation or diminution , as may those accidentall paines bee , which are often written and mentioned in exorcismes , augeo tibi poenas . the doctours of saint ieromes time were of opinion , that euill spirits haue new punishments ●nflicted on them , as oft as they offended god , & these punishments are temporall : as parallell heereunto , there is an accidentall ioy in the good angels at the conuersion of a sinner , which is lost againe , when hee ●eturneth and falles into a relapse , but their essential ioy ●emaineth for euer . besides god at the last iudgement will augment their paines . vt , quid venisti ante tempus ●orquere nos ? & tradidit cruciandos in iudicium reser●ari : although there should bee nothing else done vnto ●em , then the shutting and penning of them vp in hel , being now at more liberty in the aire . and when a ●ood angell binds a wicked spirit ( as in tobias and in ●e reuelation ) then is his paine increased , and when 〈◊〉 is loosed , then is it diminished and taken away . so ●all lucifer be serued at the end of the world , soluetur athanas iam alligatus . there is heere no doubt then , if ●e attribute this vnto the vnlimited power of god , by ●hich he is able to do all things , and of this power doth 〈◊〉 diuel expressely speake , as we haue before obserued . the xi . dovbt . there is a shew and semblance of ambition , by reason certaine praises are bestowed in common , and some giuen more particularly : which might well be spared . answere . touching this point , there are two fortes of learned men , which haue said their opinions of it . the first being led by the direction of their knowledge , answere candidely in three words , which for this purpose are as good as a thousand . it is a history . the others not regarding their knowledge ( by which they might easily vnderstand , that in the composure of a history , the truth must be purely told and written , and must neither wrappe vp in silence , reprehensions nor praises , vices nor vertues ) conclude , that it had beene better to haue spared them . notwithstanding moses in his bookes , hauing regard vnto the rules of a history , did otherwise , euen when he spake of his owne person . the same doth dauid in his psalmes , iob in his history , saint paul in his epistles . truth it is , that i would haue pared this off from the history , but those that were there present did withstand it , protesting that they would then declare openly , that the history was not syncere and full : which yet i wrote not , neither was i present at all these acts . the history was giuen mee in latine and french , and may word for word be iustified ; yet did i qualifie and moderate this in the margent , and said , that this might seeme to sent of flattery : and for feare least it should be misconceiued , that this was supposititiall . i afterwards subioyned , notwithstanding this hath beene said . concerning the trinity which hee speaketh of , himselfe maketh explanation of it in these words . when the creatures doe conforme their wills vnto the will of god , then haue they not but one will with god. and this is agreeable to saint paul , who faith , qui adhaeret deo vnus spiritus est cum eo . and christ himselfe witnesseth the same whē speaking generally of all christians he saith iohn . vt ipsi in nobis vnum sint . but neither my selfe nor any of ours doe arrogate or lay claime to this , especially i who am a poore and miserable sinner before god. men may iudge whether or no i haue beeue ambitious of mine owne glory , when in the annotation which i haue set downe on that pointe , where the diuell doth mention father lawrent , and father michaelis for preachers , without speaking word of others that were very famous in that kind , i haue added these words . he speaketh vnto the capacity of the simple people that were there present , because that these two did preach much in the cities of prouince . many will beare mee witnesse , that i forbad all odes and epigrammes to be inserted in the beginning of the booke , and i know not how the printer was wonne vnto it , vn●esse through the importunacy of some . as for that which concerneth the religious orders in common , the mother therrese and the abbot ioachim haue foretold as much , saying , that about the end of the world two orders should be reformed in the church , before the comming of antichrist , and all the other orders should follow , postea omnes ordines reformabuntur . touching particular men ( one of them being father romillon priest of the doctrine ) they are . yeeres of age , and this other not much short of it , so that it may be hence euinced , that their best rely is now on god , and that both their age and condition of calling will free them from any touch of worldly vanity : ●nd god he knowes , that this history was meerly pub●ished for his glory , for the supportation of the catho●ick church , and for to stoppe the mouths of hereticks , who wrested and abused the depositions of the magician , that to our great disgust were put forth in print ; which if it should passe vncheckt , it might adde obstinacy to the one , and bee a meanes to seduce the others . therefore it was needfull to vnderstand the course of this history , which is the true antidote against those cursed depositions . those that doe yet obiect , that hereticks will take their aduantage thereof , let them read with diligence my epistle to the reader , and they shall perceiue that nothing makes for them . to conclude , this history is true , to which nothing hath been added , and in which nothing is contained , either against saith or manners : against the authority of church or state ; no more then is in the collection of the exorcismes of the woman of laon. the reason why god hath permitted this wonder , may be on the one part the vnbeleefe of men , and on the other part the wrath of god for their vnbeleefe . saint chrysostome inferreth this conclusion against the athiests of his time , vpon the confessions which the diuils made , and their rehearsal of the tortures which they suffered in hell . this proceeded not ( saith hee ) from their owne accord , for their pride that alwaies swelleth and neuer abateth , is too repugnant thereunto ; but it is god that constraineth them to doe this , for the further conuiction of athiests , who beleeue not the word of god preached , nor yet the scriptures . wee are likewise taught by the scripture , that when god is wroth with vs , he maketh men to vnderstand his indignation , foure seuerall waies . first when hee sendeth them cruell and tyrannous princes : as in the . of o see it is said , i will giue thee kings in my displeasure , and rulers in my indignation . the second ( which is an argument of greater auger ) is , when hee suffereth euill and corrupt pastours to instruct the people either in doctrine ( by permitting them to beleeue lies , because they would not hearken vnto the truth ) or in manners , as he doth threaten them in the . of ezechiel , and in other places . so caiphas by prophesying amongst the scribes and pharisies , and inducing them to crucifie christ iesus , gaue as it were ● signall of their ensucing ruine . the third ( which is a greater demonstration of wrath then the former ) is , when the people are taught by magicians and sorce●ers . thus did balaam prophesie amongst the moabites , ●nd concluded that they should be totally ●destroied . et ●onteret duces moab . the fourth ( which is the greatest ●f them all ) is , when the diuell is permitted to giue intructions vnto men , not by an immediate operation of is owne ( for he is an inuisible spirit ) but by the bodies of those that he doth possesse . and in this manner ( saith s. chrysostome ) god doth conuict and threaten the a●heists , who will not beleeue hell fire . and thus did the diuels cry against the pharisies and vnbeleeuing iewes , ●hat christ iesus was the sonne of god. so that from this history we may draw three obser●able points : the conuersion of a sinner , by whom o●hers of like condition may take example : the dete●tion of a cursed magician ; and the iust wrath of god ●gainst those , who will not beleeue or follow that which is taught them by their pastours and preachers . but hee that will make vse of the foure signes aboue mentioned , shal thereby escape the displeasure of god , and shall acquire a full measure of reward before him . if then wee doe thus conceiue of this history , it can not chuse but minister much edification vnto our con●ciences . we are further to consider , that god as the creator ●nd soueraigne lord o● all , doth imploy both good and ●ad angels , about any thing that may tend to his glory ●nd the execution of his good pleasure , be it by meanes ●rdinary or extraordinary . of this second wee haue an ●xample in the scripture ; it is certaine , that the least ●ngell in paradise , is more potent then the greatest diuell in hell ; as the diuell himselfe doth precisely con●esse in this history : yet did god suffer the diuell to re●ist and stand in affront with michael the prince of angels , about the burying of the body of moses . and being not able to stoppe and vanquish him , hee had no other remedy but to flye to god , and to pray him to lay ●is command on satan . imperet tib● deus , increpet te deus , satan : especially in matter of iustice , whereof the diuels are the executioners . thus when god would trye iob in his iustice , and cause all his cattell to be taken from him , all his children to be destroied , his houses to be throwne to the ground , and fire to descend from heauen and consume all his substance , then spake hee friendly to satan , as is written at large in the booke of iob. and when hee would declare his iustice vpon achab , and had decreed to let him perish in battell for his transgressions , hee spake vnto a wicked spirit , and commanded him to goe and execute his pleasure . now because this history is an act of his iustice against one of the most impious and cursed magicians that euer was , as appeared in his end , and that it was not a woman that divulged this , but the diuell himselfe called verrine , who published the same in her : and further , in regarde that god would shew an act of iustice vpon the conuerted sinner , as the vnsufferable torments ( wherewith for the space of fix moneths shee was in all mens sight miserably afflicted ) doe very well testifie ; it is not to bee wondered at , if heerein hee imployed two executioners of his iustice . let vs then giue god leaue to doe whatsoeuer seemeth best vnto him , and not dispute thus against his powerfulnesse , and manifest good pleasure . conclvsion . we ought not to beleeue the diuell ; yet when hee is compelled to discourse and relate a truth , then wee should seare and tremble , for it is a token of the wrath of god. errata . pag. re . line . read , the dominican father . p. . l. . read , refractaric . p. . . read , contentations . p. . . . them , read , it . p. . l. . read , ouuert . p. . . it not so , r. it is not so . p. . l. . in margine , from any , r. from him . p. . l. vlt. or them , r. him . p. . l. . leaue out ( and further ) p. . l. . for them , r. him , . l. . for the , r. thy . p. . l. . for part , r. heart . p. . l. . r. to the blessed . . l. . for these , r. thes . p. ibid. l. . r , things . p. ibid. l. . r. store . p. . l. . r. ● . p. . l. . r. in a good way . p. . l. . as like , r. like . p. . l. . r. seared . . l. . leaue , r. liue . p. . l. . r. equall . p. . l. . redresse , r. addresse . p. . ● , r. ●auourably . p. . l. . in margine , for this saint , r. the same . p. . l. . or his , r. this . p. . l. . forwhom , r. which , p. . l. . questioned , r. question ▪ . l. . r. domini . p. . l. . r. follow . p. . l. . r. lessoned . p. . l. . ascent . p. . l. . r. ●●●nuisibly . p. . l. . r. thrones . p. . l. . the portment , deportment . errata in the discourse of spirits . pag. . line r. erant , read , erant . p. . l. . this , r. his . ibid. p. . leaue out , ●t . p. . l. . spiritum , r. spirituum . p. . l. . do , r. did . aa the admirable historie of a penitent woman conuerted , who was seduced by a magician in the country of prouince in france : and of the end of the said magician . the acts of the . of november . . the reuerend father and frier sebastian michaelis , prior of the couent of s. magdalen at s. maximin , of the order of preaching friers , hauing sent father francis domptius ( aboue-named ) to saint baume , a place of penitence of the ●id saints : about the same time also ( which was the ● . of nouember , . ) there came thither from saint maximin , by father michaelis his appointment , fa●er romillon , and father francis billet , together with magdalene de demandouls , and louyse capeau . and it ●as held expedient , that the said magdalene should ●ere soiourne , especially on s. andrewes day , to make ●ustrate the menaces of the diuels , that threatned to ●rrie her away that day , according to the compact ●ade betwixt them two yeeres before , as the said mag●lene confessed . being come thither , and she hauing been formerly ●xorcised in diuers places , as at nostre dame de grace , 〈◊〉 s. maximin , and at aix , by the space of many mo●eths ; in which affaire the said father francis billet did exercise much patience in himselfe , and charitie towards the said magdalene , yet was neuer able to draw the diuels , who did possesse her , to speake one word ; vpon the . . and . of nouember , the said father francis billet began againe to vndergoe the office of an exorcist at s. baume ; endeuouring to make the diuels to speake . in the meane time , by reason of some occurrence of busines , it behoued the said father francis to be absent for certaine daies from s. baume . vpon whose departure ( which was the . of december ) the said magdalene was very carefully watched ; for in the meane space , especially vpon s andrewes day in the euening , it chanced that the wicked spirits would sensibly and with great violence haue carried her away , euen when she was in the holy place of penitence , whither she was led to preuent the worst ; as also the night before they lifted her vp very high from the ground , and would haue carried her out at a window , which is in the highest place of the quire at s. baume . in so much that father romillon not being able to hold her , was forced to call for aide , and to contest with the diuels and say , she is ours . the . of december father romillon and the said father francis billet before his departure , did intreate father francis domptius the dominican , that he would make some exorcismes for father romillon , who by reason of his age was to vndergoe that labour ; assuring him that father michaelis would auow the fact , because he had taken him as his assistant , in his proceedings of inquisitour , to annihilate and breake off all contracts betweene the diuell and magdalene . to which father domptius then answered very coldly , because hee had been formerly trauelled and wearied with the pressure of the like charge . notwithstanding vpon the . of december he began to coniure louyse , and at the first exorcisme one of the diuels that was in her bodie , began to speake . then the said dominican father commanded him to worship god , and to bow himselfe in the adoration of him , and to doe things of the same nature , which he readily did to the great astonishment of the exorcist , who had vpon another occasion laboured three weekes , to make a diuell called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to performe an action of that kind . the ●nd . of december , vpon the continuance of the same exorcismes , twice a day , the diuels were asked and readily answered , that there were three of them in the bodie of louyse , and that they resided there by meanes of witchcraft : the first of them named himselfe verrine , the second gresil , and the last sonneillon : and that all three were of the third order , to wit in the ranke of thrones . during this time , verrine one of the diuels in louyse gaue a signe of his being in her bodie , and it was this : as the dominican ( who had been now an exorcist for the space of three weekes ) had after euen-song finished his rosarie , ( as is the manner of the order of s. dominicke ) hee did immediatly present three prayers vnto three saints , to the virgin mary the mother of god , to s. magdalene , and to s. dominicke ; and then did sensibly feele a maruellous power , deuotion , and attention in himselfe , so that he was amazed from whence such incitements might come , and endeuoured by al meanes to slake the force of them , and to know the reason of this strange motion . but he could not finde the reason of it , vntill hee affronted the diuell with an exorcisme , ●nd so demanded of him , what were the saints that did ●ost disquiet him ? who answered , they are those whom thou doest with such ardencie of affection pray ●nto . the exorcist asked him , whether it were not saint paul ( vnto whom he euer bore a particular deuotion ) . the diuell said , no ; but it is the virgin mother of god , magdalene , and dominicke : yet had not the exorcist ●poken a word of this to any person whatsoeuer . the acts of the . of december , which was the . feast of the second weeke of aduent , and the day of the conception of our lady . . this day in the euening , the said dominican father began to exorcise ; and vpon the entrie vnto the same , verrine began to speake in this manner following , to the honour and praise of the sacred mother of god , saying : a b . mary is the goodliest creature that euer the eternall father created , to my great griefe doe i speake it . she standeth incessantly before her sonne making intercession for you : she sheweth him the wombe that bare him , the breasts that gaue him sucke , and all the seruices that euer she did for him in the world . true it is that she is so faire , that the diuels themselues would endure all the tortures of the world only to haue a sight of her beautie ; but they could neuer haue the grace to see her in glorie , neither haue they deserued , or euer shall deserue the same , by reason of their excessiue pride and arrogancie . she is so amiable , so excellent , and so rich in all perfections , that neither angell , nor archangell , no not the seraphins themselues , can be equall matches vnto mary in beauty . she is rich and a queene together , so that it were an idlenesse to demaund , whether such a one as she be able to bestow on those that beg it of her : so is she wise , and doth therefore know all your necessities . besides , she is mercifull , and is euer in the presence of her sonne suing and saying : sonne , take compassion vpon these miserable sinners , for many times they vnderstand not what they aske . and in this ( said he ) they are like the mother of the sonnes of zebedeus , who prayed that one of her sonnes might sit at the right hand , and the other at the left , not knowing that she wronged her selfe in speaking so , and that those that were on the left hand should be damned . but your god , who knoweth better then you what is needfull for you , will answere , you know not what you aske . you will tell me , that this is no new thing which i vtter , it is true , but this is new , that the diuell doth speak these things . i say then , that it is good to loue , serue , and honour the most blessed and most worthie mother of god ; for all those that are carried with a full and perfect zeale vnto her , they shall neuer , it is true , it is true , it is true , they shall neuer , neuer ( o mary thou sacred mother of god ) be put to confusion . the diuell himselfe by the coaction of thy sonne is forced to honour thee , and to call thee the mother of god , a thing vnaccustomed to be done by diuels : for they call thee either plaine a mary , without any accession of title , as did the iewes in contempt , or they name thee by some other names of blasphemie in great indignation : but neuer before by this so excellent an attribute , as the blessed mother of god. and vsing these words , you say all that may bee said , of a ladie , in honouring her with the title of the mother of god ; then which no dignitie is more excellent , none more venerable . b shee is also all in all ; for she is the daughter of the father , the mother of the sonne , the spouse of the holy ghost , and the peerelesse temple of the sacred trinitie . shee is besides , sister vnto the angels , yea euen their queene and princesse . i say further , that next after the blessed humanitie of christ , shee hath her quire alone , as one whose excellence admitteth no partners or equals to keepe her companie . and in that shee is the onely and most matchlesse mother of god , it stands with reason , that hee who is cloathed with all power , wisedome , and bountie , should mould and fashion her to admiration : neither are we to wonder that it is so . many there are that haue a will to do good , but their impotencie and disability maketh them come short of their intendments : others haue knowledge , to doe good , but by reason of some bodily impeachments , or for want of grace they cannot imploy it thereunto : for the diuels haue knowledge , but it steedeth them very little . but c thou ( speaking of god ) it is true , i speake it constrainedly , and not out of affection , thou art omnipotent , all-knowing , and euerlastingly good , who art able to make out of nothing whatsoeuer seemeth good vnto thee . notwithstanding it is true , there are those that for all this are vngratefull . during these and the like discourses so full of vse and obseruation , the sister d catherine of france was sent for , and brought with her magdalene that was possessed , that she might know the rare and transcendent praises of the blessed mother of god ( for it was held vnmeete that * magdalene should be present at the exorcising of louyse . ) and being come thither and seated on the first step of the place of the holy penitence , verrine about the end of his discourse turned towards her , and began to yell with a hideous out-cry . belzebub , although thou be my prince , yet there is one greater then thy selfe , that commandeth me to speake in thy presence : yes , a yes , i am constrained to speake before thee . proud belzebub the prince of diuels , who was in the body of magdalene , hearing these words , began to bellow like a furious bull , and wresting aside the head and eies of magdalene , with great wrath and fiercenesse he tooke her shooe , and threw it against verrine , so that therewith he strucke louyse on the head . notwithstanding these brauadoes of belzebub , verrine addressed his speach vnto the said magdalene , and said . b o magdalene , how blest is s. baume in thee . it is true magdalene , blessed for euer is this s. baume , because in this place , if thou wilt , thou shalt become a second magdalene : but hitherto thou remainest arrogant , vnthankfull , obdurate . i tell the magdalene , that thy creatour is yet readie to die for thee . this is true , magdalene : marie intercedeth for thee , and pleadeth for thee before her sonne , and euer saith vnto him . my sonne , magdalene will be conuerted vnto thee . but o cursed , polluted , detestable woman as thou art , thou still shuttest vp the dore of thy heart . magdalene take heed vnto thy selfe ; take heede , take heede , take heede magdalene . i tell thee , neuer was iudas , neuer was herode so tormented as thou shalt bee , except thou amend thy life and conuersation . magdalene , forsake these diuels , belzebub , leuiathan , balberith , asmodee , astaroth , forsake this infernall societie , magdalene : they all doe thirst after nothing else but after thy damnation . louyse is but the instrument of this discourse , shee is possessed out of loue to thee . god giueth the touch vnto this instrument , to make thee listen after his melodious harmonie . it is true magdalene , this good god will receiue thee to grace ; if thou doe repent , thou wilt proue another thais ; humiliate thy selfe magdalene , and returne and obey s. vrsula . a c miracle , an vn-heard of miracle , and which will neuer happen againe , that the diuell should conuert soules , and be in steed of a physitian , an apothecarie ●nd a surgeon . after all these discourses , d magdalene still remained obstinate , and in her first desperate estate ; at which all ●he compassionate spectators were much amazed , not onely for the hardnesse of her heart , but also to heare ●uch high and mysterious discourses , and pronounced after more then a customarie manner . it was then held sit , to offer her vnto god by the . penetentiall psalmes and other prayers . when this was accomplished , the dominican father said vnto her . magdalene where are thy e teares ? where are those gnawings and remorses of conscience ? where are those sighes which a penitent woman ought to haue ? at this magdalene began to weep , and bitterly bewailing her selfe , she fell downe at the feete of those that were present , and asked forgiuenesse , with this protestation , that she knew her selfe to be a cursed and disconsolate sinner : so that euery one remained well edified thereby , and conceiued good hope of her conuersion . the acts of the . of december . on which day in the morning louyse and magdalene were by the said dominican father exorcised , and at the entrance of the same verrine began to speake in this manner . a accursed woman , listen and bee attentiue vnto what i shall now say vnto thee : i call thee accursed , because in the world there is none so impure as thou : it is true , thou art most wicked , and shalt bee most vnfortunate , vnlesse thou bee conuerted . neuer b was cain , neuer was iudas , neuer was pilat , neuer was the rich glutton so horribly tortured , as thou shalt bee . louyse is no philosopher , louyse hath no indowments of literature , louyse neuer was a student , and thou well knowest , that louyse vnderstandeth not the secrets of thy heart ; but almightie god who knoweth thy most reserued cogitations , compelleth me to say , that c thou hast againe harkened vnto belzebub with stronger attention ( dissembling and gracelesse witch as thou art ) then vnto thy creatour : and this thou couertly doest bay by day . gracelesse and accursed woman , i do here lay it vnto thy heart , that he is fearfully incensed against thee . and though it be an vncontroulable truth , that thou art a thanklesse and proud wretch , yet doth the d mother of god stand for thee : shee is euer , euer , euer speaking for thee ; she is euertelling her sonne : to morrow magdalene will be obedient , to morrow magdalene will be humbled , to morrow she wil turne to goodnesse , to morrow shee will be conuerted . o heart of stone , o heart of marble and of diamond , nothing can soften or make thee tender but the blood of the lamb. looke to thy selfe magdalene , and be no more wilfull , else art thou euerlastingly vndone : o thou a thousand and a million of times accursed , damned shalt thou be , and that more deepely then any other , the diuels shall carrie thee body and soule to hell . i say vnto thee , neuer was there , nor shall be such a wonder , as god hath now wrought for thy sake . it is true , thou vngracious and flint-hearted woman , that god could doe no good vpon thee neither by his inspirations , nor by preaching , nor by reading , nor by angels , nor by all those that are in heauen , nor by so many good men as haue prayed for thee . what ? must thou haue a diuell to conuert thee ? must thou haue a diuell to be thy physitian , apothecarie , and surgeon ? this is more strange , then to see a hundred , and a hundred , and a hundred dead bodies raised and enlifened againe . the defect is no where but in thee , to be if thou wilt , another magdalene , another thais , another mary of aegypt , and another pelagia . magdelene i aduise thee resist no longer , open the dore which thou hast locked against thy god , and he will compassion thy youth , and giue pardon to thy ●ransgressions . verrine continued on , and said . magdalene . thou knowest well , that louyse is very scrupulous and daintie of an oath ; and will not sweare for any good . i then doe sweare by your god and by your redeemer , that it is most true which i haue formerly spoken . and till this present thou diddest conceiue it was louyse : is not this true ? the all-powerfull god who seeth thy in-most imaginations , constraineth me to speake it . then hee cried . ha , woe is me . e ha , belzebub thou doest threaten me ; but i must not regard thy threates , for a maister more potent then thou , and all hell besides doth command me . then turning to magdalene hee said ; magdalene renounce belzebub , leuiathan , baal-berith , asmodee , astaroth ; say but , i renounce thee cursed belzebub , and thee wretched leuiathan , & thee baalberith , and thee astaroth , and thee asmodee . then he willed the exorcist that hee would force him to make this a abiuration , which hee did by the mouth of louyse . after the end of this discourse and of so terrible an inuectiue , the father dominican turned to magdalene , and commanded her to say , conuerte me domine , & conuertar ad te . then began she to weepe very tenderly , and in external appearance shewed maruellous great contrition for her life past , and oftentimes kissed a crucifix which she held in her hand . the dominican when he perceiued in her so much compunction , after the terrible batteries of such a hammer , that did so beate at the gate of her heart , asked her how she found her selfe . magdalene answered : ha! my father , i am at the brink of desperation . b to which the said father replied : no magdalene , god doth not call thee to reiect thee afterwards . be confident that the gate of his mercy is opened vnto thee , and that his hand is stretched out to receiue thee . magdalene resist not his motions any longer , but ponder well vpon them , for in them god doth offer vnto thee the remission of thy sinnes , and such abundance of grace , that if thou be willing , thou maist proue another magdalene . what inducement leadeth thee to be distrustfull of the bountie and mercie of thy redeemer ? to which , she said , i c am as it were swallowed vp in the immense sea of my offences , and with the soulnesse of my transgressions . then did verrine lay hold on those words , and said : i haue not spoken this vnto thee , to occasion thee to despaire : no , no , magdalene , although any other sinner should commit a million of impieties more then thy selfe , magdalene , it is true , god would pardon him vpon his comming home vnto him . god cannot lie , he hath said it : in d quacunque hora , he hath made no sessement of the number , or enormitie of sinnes , he desireth only vnsained repentance : and it is most true , god receiueth a sinner as the prodigall childe was receiued . these and the like words were vttered by verrine , so that the whole assemblie was possessed with more amazement , then on the day before . the same day after euening-song were louyse and magdalene exorcised by the same dominican father before the great altar at s. baume , where there remaineth a pourtrait or picture of the blessed mother of god , with her sonne iesus in her armes , hauing on one side of her the blessed s. magdalene , and on the other side s. dominicke . at the beginning of the exorcismes ●he said father demanded of magdalene : doe you acknowledge your selfe to be a proud , vngratefull , and refractorie woman , and to be the most miserable creature ●hat did euer tread on earth ? doe you renounce with your whole heart belzebub and his adherents ? are you ●eadie to set open your heart to god , who hath created ●ou ? to which she answered , yes : and in contempt of ●athan she spit e three seuerall times vpon the earth . then presently spake verrine , and said : magdalene true 〈◊〉 is , that this is the first time thou spakest from thy ●eart . magdalene , now doth the whole host of heauen ●●ioyce for thee , and all hell is in great sorrow and con●●sion ; the almightie compelleth mee to speake it . magdalene , take now vnto thee thy god and thy crea●or for thy father and husband . loue him , and him a●●ne with all thy heart , and let neither men , nor women , ●or any other creature whatsoeuer share or haue fel●●wship herein , but for his sake . magdalene deliuer vp ●●e key of the three faculties of thy soule vnto him , for he now begins to take affection vnto thee . f magdalene , thou doest affect beautie , thy spouse is the comeliest amongst men . hadst thou but once seene him , as hath that other magdalene , thou wouldest nothing but languish after him . it is true ( said he , turning to those that were present ) you know not this , but we know it well : yet neuer saw we him in his glorious beautie , although wee would endure whole millions of torments to gaine the fruition of the same . i say , magdalene , thy spouse is most louely , most gracious , most perfect : he would yet be readie to die for thee , and for all those that are here : he hath hands of iron for vs , and feete of wooll for you . he that knew the greatnesse of his beautie , would suffer millions of torments , to haue only a glance of him , as he passed by : yea the very diuels confesse , that he is beautie , goodnes , and perfection it selfe . thou louest riches and pleasures , magdalene ; thy spouse is powerfull to bestow vpon thee paradise and heauen , which are replenished with all riches and pleasures that may be . fie on diuels , fie on belzebub , fie on all hell . true it is , magdalene , that we diuels promise mountaines and maruels , but the wages wee giue to those that serue and pleasure vs , is meerely hell . but with thy spouse there are a thousand millions of pleasures , which doe neuer decrease , nor will euer haue end . the delights there are so infinite , the contentation so numberlesse , the ioyes so exquisite and immense withall , that though i should discourse thereof vntill the day of iudgement , yet could i not set foorth their vndescribeable greatnesse and excellencie . magdalene , thou louest noblenesse of blood : thy spouse shall ennoble thee , and place thee in the ranke and condition of a queene and princesse : onely loue him with all thy heart , sithence he loueth thee so much , and will inuest thee with so much honour . thou art also to take the most blessed mother of god for thy mother : for thy g naturall mother heere wisheth thee much good , but hath not abilitie of performance : but the sacred mother of god hath all power to satisfie thy desires ; all knowledge to vnderstand what is meete for thee : all goodnesse to grant thy requests vnto thee . magdalene , she is so amiable , that she is not to be paragond by any : we diuels neither haue seene her , nor shall see her ; but it is in thee to behold her , if thou wilt . magdalene , the diuels will assault thee againe and againe , euen vntill they tempt thee to despaire : but bee of good cheere , be of good cheere ; god will yeeld thee his assistance , if thou wilt but permit him to discipline and gouerne thy soule . and take thou no thought for any thing , for the victorie will remaine with thee . true it is , magdalene , that to enter into paradise , thou oughtest to tread in the paths of simplicitie . thou hast read many bookes , but art little aduantaged by them . the gate of paradise is so narrow , that there can enter in but one at once , neither can you passe so , but you must be forced to creepe vpon your belly . thou art to thanke h magdalene a thousand million of times , for she hath done much in thy behalfe , and will hereafter be thy aduocate , yea euen thy sister to be assistant vnto thee in all perils and dangers . thou oughtest also to render thankes vnto s. i dominicke , ( a great enemie of mine he is ) for he hath mediated much in thy behalfe . thou must doe the same vnto the angell that is thy gardian , who hath begged thee of his lord , saying : lord leaue magdalene to me , suffer her to be a day longer in my custodie , and she will be conuerted , she will ●epent , she will readily relinquish all the blandishments ●nd inticings of hell . courage then , magdalene , for ●hou hast gracious and diligent aduocates for thee vn●o god. then shewing her father romillon , and the fa●her the exorcist , he said vnto her , magdalene behold thy gods on earth , thou art yet as a childe , suffer thy selfe to be gouerned , humble thy selfe , be obseruant of them , and follow their aduice and counsell . verrine added : magdalene , tell me , didst thou neuer see k the diuels ? whereunto she answered , that she had . then said verrine : and knowest thou not , that the inferiour diuell dareth not to speake in the presence of his superiour . is it not thus ? speake ? to which she answered , that it was so . after this was spoken , verrine said to belzebub : i regard not at all thy threats ; a greater master then thou commandeth me . in hell i owe thee homage and obseruance , as one more powerfull then my selfe , but being in this bodie , i haue nought to doe with thee : for i am here by the appointment of thy creator . then towards the end , he addressed his speech again to magdalene , and said : thou hast been serued like a princesse , thou hast had the first place at the table , and the middle , and also the last . content thy selfe , and disgest this remonstrance well : all these discourses are intended to thee . when this was finished , the whole assembly thought it fit to say a te deum laudamus , &c. to giue thankes vnto the almightie for his manifold mercies shewred downe from aboue vpon the said magdalene ; which was done to the great ioy and contentment of her owne mother , who by accident was there present at s. baume . te deum laudamus , &c. being ended , magdalene cast her selfe at the feete of her mother , and humbly craued her pardon ; and performed the same to the whole assemblie , who receiued much comfort and gladnesse , to see the vnbounded and infinite bountie of god towards his creatures . at the same time some aduised magdalene to take her creator for her husband , the blessed mother of god for her mother , the holy s. magdalene for her sister , and s. dominicke for her father , and all the angels for her brothers : and so to call them by these seuerall appellations , when she prayed . this being done , she directed a letter by the aduice of the father her confessor to her blessed and gracious mother the virgin mary , in this following manner . my l most sacred , most glorious , most sweet and amiable mother , i salute you with my very heart , and present my selfe before you , as a poore afflicted daughter before her mother , to receive some consolation . i do addresse my selfe to you ( my dearest and most amiable mother ) as a poore desolate girle , that is on all sides destituted and defeated of comfort , deuoid of all goodnesse , and surcharged with whatsoever is naught . i therefore in all humilitie pray you to take pitie vpon me , and do here protest , that i offer and consecrate my selfe wholly vnto you , and doe freely bequeath you the keyes of my heart , that you may in the midst thereof implant the vnstained lilies of puritie and chastitie , that my dearest spouse iesus may repose himselfe and take his delight in the same . i giue also vnto you the keyes of the three powers of my soule : the key of my vnderstanding , to plant therein the lawrell of perfect hope , that i may trust wholly vpō my spouse : the key of my wil , to plant therin the rose of seruent loue , that i may aboue all things cleaue vnto him , and for his loue abandon all other by affection : the key of my memorie , to plant therein the violet of deepe humilitie , to put me in minde of my base and meane condition , that so i may deiect and debase my selfe to the feete of euery one , after the example of my beloued and dearest spouse . and i heartily beseech you my dearest and best beloued mother to accept these my prayers and offers , so shall i remaine now and for euer , your most humble , most obseruant , most vnworthie daughter , seruant and slaue , magdalene of iesus . this letter father romillon did then approue of , but the correction thereof was on the twelfth of december , as afterward appeareth by the acts of the said day . the acts of the . of december . . this day in the morning were louyse and magdalene exorcised by the dominican father , in the presence of foure pilgrimes come m from rome , and of many other persons of the countrey of prouince . then at the beginning of the exorcismes , verrine began to discourse in this sort . n call to remembrance the day of gods iudgement , how dreadfull it will be ; when hee shall separate the good from the bad , and shall say , come , giue me an account of your workes of mercie . he will not aske you , whither you haue read or prayed much , whether you haue been great or base , noble or ignoble : no , no , hee will not mention this , but will say , come , giue me an account , whether it be not true , that when i was a hungrie , you ( directing his speech to those that he reproueth ) gaue me no meate ; when i was thirstie , you gaue me no drinke ; when i was naked , you cloathed me not ; when i was a stranger , you receiued me not ; when i was sicke , you visited me not ; when i was a prisoner you redeemed me not ; when i was dead you buried me not . then shall they answere and say : what ? were you a hungrie ? were you thirstie ? could so great a lord as you stand in need of any thing ? could you be naked ? we neuer saw you thus . verrine followed on , and speaking in generall as well to those that were absent , as to those that were present , he said : o o miserable and vnthankfull men , how misunderstanding you are of the benefits of god. you call your selues christians , but doe not the workes of christians : you haue a god so good , that the very diuels doe confesse his ouer-much goodnesse . what more great expression and signe can you haue thereof , then to heare him speak these words , whatsoeuer you shall doe vnto the least of mine , i will take it done vnto my selfe . miserable is the state of those christians , who doe not loue and serue so good a god , know yee therefore , that those who remaine in their obstinacy and wilfulnesse , and yet haue heard those dreadfull words , which god spake to the cursed and reprobate , ite maledicti in ignem aeternum , ha! how well doe they deserue to incurre the most seuere castigation . we are to note , that verrine spake these words with such hideous cries , and fiercenesse , that he seemed desperatly enraged : and often repeated these words ite maledicti , about fiue seuerall times ; and gaue intimation , that since they had slighted and set at nought all the wounds of our sauiour , together with the blessed trinity , and the . commandements of the law ; it comported with good reason , that they should experiment and try that amazefull sentence . hereunto verrine added . your god is so full of indignation , and so dreadfull , that the beames proceeding from his eyes as from bright-shining flames , cannot be endured by the wicked : yea the paines of hell it selfe are not more vnsupportable , then is the fury of this great iudge , when once he is prouoked by them . i say further , that the soules p in hell are so horridly fearefull , that if any of them should be presented before you , the sight thereof would prooue vnto you so ghastly and vnsufferable , that you would dye in the place , to see all their deformities , pollutions , loathsomnesse , stinkes , and meruailous torments . but your god is so good , that he will giue to euery one according to his deseruings ( not for their q merits , but from his owne bounty , for if he should handle euery man according to his deserts , there would few scape hell : ) and this great god , be your good workes neuer so meane , yet if they flow from charity and the merits of his passion , hee will giue them a reward , as he hath promised , saying , come yee blessed of my father , &c. because when i was a hungry you gaue mee meate ; when i was thirstie you gaue me to drinke ; when i was a stranger , you tooke me in ; when i was dead , you buried me ; when i was sicke you visited me ; when i was naked you cloathed me ; when i was in prison you redeemed me . then shall he carrie them to paradise , to haue there the fruition of his pleasures , because they contemned all for his sake . and since they were his companions at the crosse , it standeth with reason , that they be his associates at his table . these words were no sooner ended , but hee cried , i am mad , i am mad ; i r am compelled to expresse this not for loue , but vpon constraint . it is strange that a souldier should kill himselfe with his owne weapons . it fareth so with mee , who take armes against my selfe , wherewith my owne throat is mangled . but what remedie : god will haue it so . is it not a thing that was neuer heard of before , that the diuell is at variance with the diuell , and that hell combateth against hell ? here is to be obserued , that this discourse and many others semblable vnto them , were spoken with such an emphasis and efficacie , that all the assembly began to weepe , and to aske god forgiuenesse : as also to confesse themselues , and to receiue the sacrament instantly vpon it . of which the foure aboue-named pilgrimes would needs giue attestation in forme as followeth . the . of december . there came to s. baume s monsieur arnoulde borffartigues , canon and sexton of the cathedrall church of cominge , doctor of diuinitie , iames audry merchant , of troy in champaigne , iohn gallois gold-smith , and claud gaùdet a merchant draper of troy in champaigne , which were present at the exorcismes , of the two women that were possessed , about three seuerall times , and heard very admirable accidents touching this particular . in witnesse whereof we of our owne proper motion haue subscribed our names , for the publique good , and for the reducement & bringing home of many millions of soules by the miraculousnesse of the same , where the diuell is enforced to vtter the truth of the gospell by the mouth of a woman called louyse , being thereunto commanded by almighty god. and hauing no further occasion to remaine or soiourne here any longer , as men harried with the trauell and toyle of our iourney from rome , we haue left our testimony in the hands of the venerable father the exorcist , in the presence of the fathers that were present , and of many others . in truth whereof we haue subsigned our names . borffartigues , iohn gallois , gaudet , audry . the same day in the euening were louyse and magdalene exorcised by the dominican father , and at the beginning of the exorcismes , verrine discoursed of the paines of hell , and other matters in this manner . the t paines of hell are so great and fearefull , that one alone diuell with his hideous shape , were able to strike a man dead vpon the place , although he had a thousand liues . the diuels themselues might not indure the soules of the damned , were it not that hell were the place that is destinated for euerlasting torments . when the accursed soules of the damned come vnto vs , wee make very much of them , wee cause them to sit on a great chaire of flaming fire ; we present vnto them balls of fire for their repast that are all very well sulphured : we giue them to drink a certaine liquor , bitter as gall or wormwood , and enforce also vpon them courtesies more bitter and more stinking then these . their eyes are fed with continuall visions of diuel● ; they haue for their songs and musicke , wherein they tooke their pleasure in their life time ; vucessant blasphemies against god , cursing the time that they were borne , their fathers and their mothers , together wirh all other creatures great and small . we fling and tumble them sometimes in the fire , sometimes vpon the yce , sometimes in sulphure , sometimes in snow ; and in exprobration of their transgressions we say vnto them . ha! accursed wretches , behold , u behold the recompense for your pleasures and delicacies . you that would not obey your god , you that made slight to trespasse against his commandements , you that haue whored after baal , and abandoned your creator , you doe deserue , you doe deserue to be thus tormented ; you deserue to bee thus handled . neuer shall you see god , but shall bee eternally depriued of those celestiall ioyes , and in briefe , you shall here be tortured for euer . besides ( said verrine ) we are cruell remembrancers vnto them of the fauours and blessings which they haue receiued from their creatour , not hereby to giue them any comfort or refreshment , but to torment them the more abundantly . we say vnto them . miserable caitifes as you are , you might haue gone to paradise , you might haue beene filled with heauenly blisse , you might haue beene companions to the saints of heauen ; but the tide is turned another way . behold , you are the bondmen of sathan , the gally-slaues of hell , and the food and nourishment of that vnquenchable fire . how wretched are you , who might haue had the liberty of the children of god , and doe now remaine in the thrall and seruitude of diuels . if you suffer tortures , you doe well deserue them ; yet are you not punished according to your misdeedes and demerits . then making a great out-cry , he said . o wonderfull miracle , o great misery ! the diuels speak against x themselues , yea and against all hell ; they disgrace their owne countrey , and dehort men from trauelling thither , and from cohabiting with them ; this is very strange . let two men speake together of their country , and it is not to be wondered at , if both of them be lauish in the praises thereof : but it is a great miracle that the diuell an enemie to god and heauen , recommendeth vnto men that celestiall country , and vilifieth the kingdome of hell . i further auerre , that men ride to hell easily in a coach , and the horses and all the furniture thereof may passe in with facility : but to paradise , you must goe a-foote , and enter in , stouping ; the gates thereof are narrow , so that much labour and toyle is requisite for the attainement of the same , and hardly may you enter in without doing penance . i also say , that the fire of hell is so deuouringly hot , that put all the fire in the world together , and it is but a painting in regard of it . yet are there soules so desperate , and vnnaturall , that they runne at full speede into these gulphes of brimstone . accursed magicians , abominable witches , and relentlesse sinners , can all of them relate vnto you such newes as this . then hee y cried with great and ghastly exclamations , and with a rage and fiercenesse beyond ordinarie , and spake these words fiue seuerall times . for euer , for euer , for euer , for euer , for euer ; alas shall the damned soules be depriued of the vision of god. you will tell mee perchance , that as yet i haue tolde you no great newes , it may be so : notwithstanding it is strange newes ( as i haue said formerly ) to heare a diuell speake for god , and for the saluation of your soules . all the assembly were so affrighted with these and the like words , and at the dreadfull passages which verrine had , touching the paines of hell , that there gushed from their eyes abundance of teares , when they called to remembrance their offences which they had committed . after this discourse , belzebub who was in the body of magdalene , cried out very z hideously . hola ! i will acquaint you with the repose and contentation which the soules of the damned haue in hell . and then taking magdalene , he a rudely and without intermission tossed her from one side of the church of s. baume to the other , and presently from that side backe againe , and so continued in tormenting of her without any , cessation , so that if it had not ended as it did , she would surely haue died . thus ( said hee ) doe wee torture the soules of the damned , without allotting vnto them the least moment of relaxation . besides this that hath beene said , verrine added , that b god was so beautifull , that the diuels would be content to vndergoe all the torments of the world , and all the paines of hell , so they might but once haue a sight of his beauty . the same day after dinner , magdalene wrote a letter to the blessed s. magdalene , the tenour whereof ensueth . most c holy , glorious , and beloued sister . i heartily beseech you to compassionate the deplored estate of your poore and worthlesse sister . take me by the hand , and leade mee to my dearest and louely spouse . and with all my soule i doe entreate you , to indow me with those fiue goodly qualities , where with you were able to prostrate your selfe at his blessed feete , and which induced him to receiue you with such speed for his best-be loued friend . the first is humility , that i may vnder-value and set at naught all things with you . the second is perfect contrition , that i may bewaile and euer abominate all my sinnes . the third is , perfect faith , that i may beleeue , that the almighty can pardon me . the fourth is perfect hope , that i may assuredly expect his mercy . the fifth is feruent charity and loue , that i may affect and cleaue to him as to my dearest spouse , and disingage my selfe from those incongruous desires , which may thwart or giue impeachment vnto the same . i instantly pray you ( dearest sister ) to begge for mee these fiue louely vertues , that i may be confident through them , to present my selfe to my most glorious spouse , and so to receiue from him the blessings and grace of heauen : that together with you i may praise and blesse him for euer . my most blessed and glorious sister . your most humble , obedient , vnworthie , and meanest sister and seruant , the wretched slaue , and forlorne creature , magdalene of iesus . the acts of the . of december . vpon that day the dominican father began to consider with himselfe , whither it were not expedient to force d the diuell to dictate the words and discourses , which he affirmed did come from god , and so to submit them to the censure of the church , to the end that the wilinesse and subtilties of sathan might be detected , and to make knowne , whither hee spake from his owne motion and scope , or no : that so both those that saw it not , and those that were present at it , and also those that are to come after vs , might be partakers of this history , to the encreasing of the glory of god , of his blessed mother , of s. mary magdalene , and of all other saints , to the extirpation of all heresies , and to the conuersion of mis-led and wandering soules . conceiuing for a certainty , that whither the pitcher fall vpon the stone , or the stone vpon the pitcher , it is still the pitcher that is broken , and all shall turne to the confusion of the diuell , be it this or that way . since that in strange and new occurrences , it is lawfull to vse and search forth new remedies ; prouided that nothing bee done against god and his church . this was for certaine daies put in execution , when as he exorcist not being able to write downe all for hast , verrine did dictate vnto him word after word , that which hee had formerly discoursed : and that for eight daies after : and this was done by the vertue of the exorcismes . afterwards hee had liberty to speake as hee would , which he also did . the same day came the reuerend father francis billet , priest of the christian doctrine . and in the morning louyse and magdalene were exorcised by the dominican father who saying masse to the honour of the blessed mother of god , belzebub e vpon these words ( ecce ancilla domini ) began to crye . o accursed words for vs. o would they had neuer beene spoken ! and a little before the beginning of the said masse , belzebub lifted himselfe vp with great arrogancy , and vnusuall fury , howling and crying with a loud voice : should i adore thee christ ? should i adore thee ! no , no ; i am as mighty as thy selfe . f see how vn-stoupingly and vpright i stand . in all this hee made the body of the girle serue his turne as his instrument . then verrine ( who was in the body of louyse ) said vnto him . ha! belzebub , wretched spirit as thou art , thou g wilt bee lasht and punished for this . belzebub answered . i regard not , i had rather be punished , then adore him . after masse , the priest holding the blessed hoast that louyse and magdalene might communicate , and saying ( ecce agnus dei ) belzebub began to cry , yes , yes , yes , hee is a lambe for others , but vnto vs a roaring lyon. then the dominican father said vnto him . adora deum tuum . to which belzebub replied : why should i worship this god ? i will not doe it , i will not doe it . ha god! in despight of thee , in despight of mary , in despight of magdalene , this magdalene is mine . then said verrine : ha thou cursed and as abominable as my selfe , thou hast nought to do with magdalene , thou shalt come short of thy reckoning . magdalene this is but to fright thee , feare not , be confident , and take god for thy husband . then answered belzebub . no , no ; shee is married to mee , i will make demonstration vnto you shee is mine , i haue the bondes , i haue the seales . vpon these words the exorcist said to magdalene , beleeue not this deceiuer and father of lies . your god calleth himselfe your spouse , the virgin mary stiles her selfe your mother , and saint magdalene your deare sister . then said belzebub . no , i will make it appeare that in all equity she is mine . verrine answered . no more then i am : thou diddest not create her , neither diddest thou redeeme her , and if thou hast lost thy pray , she is now become a sheepe of christ iesus . goe to h thou wretched and detestable spirit , thou shalt be well beaten by lucifer . to this belzebub replied : i will once againe bring backe this pray vnto him , for i haue a power to tempt her , and will practise a thousand and a thousand wiles to gaine her , i will now vse all my slights , subtilties , ambushes , and cautelous circumuentions , i will assiege and assault her so often , that at length i will carrie her . verrine said vnto him . her spouse will strengthen and illuminate her , and will also giue assistance vnto those who haue charge ouer her , to confound thy cunning and deceites . belzebub replied . they doe me wrong , and are iniurious in this particular vnto mee , because in all right shee is mine , and i will make proofe thereof by many speciall allegations ; and if shee be the wise of christ , where are her vertues . verrine said vnto him : she hath made confession of all , and hath kept in nothing ; belzebub replied . that is true , but confession without contrition and satisfaction is nothing . where is her penance ? verrine said , shee shall doe it . belzebub answered , cursed be that , she shall doe it . when sinners offend , they talke presently of that which shall be , and neuer of what is past : this maddeth me . god for one pranke of pride could punish vs. cursed , i cursed , cursed may hee be for the same . after this dialogue , the dominican father holding still the said host in his hands , said to him . adora deum , belzebub answered him : should i worship him . no , no ; i will not . then replied verrine . ha miserable wretch , i doe perceiue thou art ouercome , and hast no more force to yeeld resistance . these are onely thy brauadoes and shewes to gaine time . the dominican father hauing againe commanded him to worship god in the blessed host , vpon the suddaine k he prostrated himselfe flat on the ground , and all the assembly troad on him , as one that was conquered and put to the worst , and were required by the father exorcist so to doe ; there being also fiue or sixe priests present at that time . as soone as louyse and magdalene had receiued the sacrament , verrine began to cry , harken and consider me well . god constraineth me , ( it is a truth ) and enforceth me to speake . the l day of iudgement is not farre off , the world was neuer so repleate with all pollutions and wickednesses , as now it is . sermons haue lost their operation and efficacie : learned preachers are listened vnto meerly for curiositie , and ignorant preachers , that men may carpe at them and deride them . there is now no esteeme made of holy motions ; and reading with other ordinarie meanes is held in mis-prision . churches are as stables , and are now become the places where greatest villanie is contriued , and where men doe most transgresse . behold the last remedy is , that god would conuert soules vnto him by the diuell . be yee therefore penitent . the same day towards euening louyse and magdalene were exorcised by the dominican father . at the beginning whereof verrine began to cry out after this manner . the m christians are cursed and obdurate caytifes , for although god hath done so much for them , yet do they not returne vnto him any acknowledgement for the same . the loue which god beareth them , and alwaies hath borne them , euen to desire to die for them , and to put this desire in execution , is slighted and not accounted of . o wretched and vnhappy as you are , your god dyed for you on the crosse , and hath indured g●eeuous torments for your sakes , and would you go to heauen in your litter , or caroche ! no , no , no ; you get not thither so easily . the gates are there very narrow and low , and you must be humbled before you can enter . i say further , you must trauell thither with an extraordinary lowlinesse , and as it were creeping with the belly on the ground . i ascertaine you this , that the hauty and curious shall neuer touch on paradise , if they persist in their pride and curiosity : you will tell me , that i speake no new thing vnto you , and that you know this already ; that is true and i am contented to deliuer vnto you the truth , as being here by the appointment of god. know that the day of doome is at hand , and that it is now high time to repent , as did the people of niniuie . thē verrine addressing his speech to god , said : n what , lord ? are there not preachers enough ? there are many learned personages , many doctours , many wise philosophers , many good bookes . they haue also the holy scripture , they haue the liues of all those that haue ●ed vertuous and exemplary liues . o no , no , saith the lord : i regard not that , i will declare that i am the almightie , and that i can serue my turne by the diuels ●hemselues when i please , and when it maketh for the ●xecution of my pleasure . what ? is lucifer greater ●hen i ? verrine answered : many there are that will not be●eeue this , but will obiect and say , that wee are the fa●hers of lies . i tell thee lord , there are many that for ●his cause will not beleeue . i am not astonished at it , yet when others shall haue information thereof , because ●hey cannot sound the bottome of this businesse , they will conceiue very strange of it . i say this is a miracle altogether vnheard of : i further say , that when thou thy selfe ( meaning christ iesus ) didst preach , wert not thou truth it selfe ? vndoubtedly thou wast . yet were there some found readie to gainsay thee , witnesse the pharisie , and those that demanded signes and miracles . so that it is not to be admired , if i shall not easily be beleeued , because these things are plenteous in admiration , and hee who knoweth or seeth them not , can neuer without much scrupulousnes beleeue and vnderstand them , as he ought . but i haue said , that to beleeue it , you must humble your selues , and must not in a thing of this nature vse any curiositie , but say , that god is omnipotent , and can at his pleasure out of basenesse worke great effects . then did verrine replie to god. what , lord ? if thou wilt work an vnusuall wonder , take some great doctor , philosopher , or preacher , and then will men beleeue . to which god after an internal and intellectual manner replied . what ? haue i need of the counsell of men , much lesse the aduice of diuels ? verrine answered him : i say vnto thee ( o great god ) that thou art most powerful , and yet there will p be found some so wretched , that will conceit , that all thy power , all thy wisedome , yea and the whole trinitie with all perfections thereof , may bee comprehended and shut vp in their vnderstandings , as if they were of an able capacitie to conceiue all this . but in thy behalfe i tell them they cannot , and that they are so swolne with pride , that except they humble themselues , they are not worthie to receiue that true illumination , which streameth and proceedeth from faith : for , say i , the haughtie and curious person is in the end deuoid of faith . hereupon i affirme , that if they be humble , they will acknowledge that thou art omnipotent , and that being so , thou art able to wring truth from the very diuels , not from their free disposition and will , for we are all of vs accursed , but compulsorily and as constrained thereunto by thy power . we are more loyall vnto god then many christians , yet for all this we are still diuels . and heere q must they denie the authoritie of the church . why is it , that those that are possessed be exorcised , if it bee not auaileable , and if the diuell cannot speake truth ? i say it is all lost labour ; you may take your bookes ( speaking to the exorcist ) and throw them all into the fire . then he spake in a great rage to her that was possessed , and said : what thinkest thou louyse ? why doest thou suffer thy selfe to be exorcised , if neither by god , nor the tenents of the church we are able to tell the truth ? ha miserable wretches ! how many othes haue been taken in the vertue of the name of god by exorcismes : all which must proceede from louyse , if they must not be accepted of our part . but miserable and abhorred wretches as you are , you deceiue your selues , you are exceedingly replenished and surcharged with vnthankfulnes , and mis-apprehension . you haue so good a god , that if it were needfull that hee should suffer death for you againe , he would willingly vndergoe it ; more especially for two soules , which now i cannot name . magdalene it is true , that louyse is for thy sake possessed , and will if it be requisite , lay down her bodie for thy soule . it is true , all sinners are accursed , and obstinate . you will peraduenture say , that god doth loue much . and why lord ? hast thou neede of christians ? no , no , thou couldest not bee god , and haue neede of the aide of any creature whatsoeuer . i say , the creature hath neede of thee . and it is a fixed truth , that the more miserable the creature shall bee , the more cleerely shall thy bountie shine and appeare in relieuing it . it is not so great a wonder that children should goe to heauen , but this is the miracle , that sinners who haue a long time snored in their obstinacie , should repent and turne to god. i doe assure you who heare this , that if you doe not treasure vp these things for your profit and health , we will be your accusers at the day of iudgement . we must here note , that some daies past , r magdalene told the dominican father , that vpon the eighth exhortation , which verrine made vnto her , she felt her selfe so affrighted , as if she had alreadie one foote in the pit of hell . the acts of the . of december . which was the third aduent sunday . on a this day it was thought behoofull , that the father of the doctrine , and the dominican father , should so interchangeably aid one another , that whiles the dominican father was busied in exorcising one of the possessed , father francis should supplie the place of a scribe , to note summarily the sentences that proceeded from the diuell by the mouth of louyse . on the other side , when the father of the doctrine did exorcise , the dominican father should transcribe , that so in conclusion all might be subiected to the censure of the church , for the further glorie of god. the same day in the morning were louyse and magdalene exorcised by the dominican father . in the beginning whereof ( many persons of the neighbouring townes and villages , which were by this time aduertised of this accident that happened at s. baume , being assembled thither in great troupes ) verrine began thus to speake . cursed be this b witchcraft for from hence will god worke out a thousand benefits , and a thou●and acts of his mercie . it was not our intendment , nor the purpose of the magician that such accidents should happen . our proiect was to get her consent , that so wee might haue carried her to hell . cursed , cursed , cursed be s c baume , a thousand , thousand , thousand times accursed . it is a wonderfull thing that the slaues of hell should be the instruments to conuert the children of light . do but obserue what i shall say vnto you . some hunt after riches , and all their affection is enuassailed and taken vp therewith , who by giuing a little almes imagine to goe to heauen in a featherbed , without any more adoe , or obseruation of the law and commandements of god. some others are poore , and haue a conceit , that for their pouertie they shall enter into glorie . indeede happie are the poore , but they must be poore in spirit . you that d are poore , endure your pouertie with patience , and you shall merit much . haue you in your cogitations the god of glorie ; how he was borne in pouertie for your sakes , and laid in the manger of a stable . god from all eternitie foresaw this day , and that in s. baume the diuels should discouer themselues , to the conuersion of soules . do not repine at your comming nither , you ( i say ) who oftentimes haue prostituted ●our selues to the hazard of losing your goods , bodies ●nd soules , to offend and trespasse against him . what a ●hame will it be , that any should not be conuerted , whē●he diuell himselfe exhorteth them thereunto ? god is ●ost powerfull , and is able to bestow rewards and ri●nes vpon you : but he is not able to doe two things , he ● not e able to sinne , and hee cannot faile of his pro●aise . shake off your sins you who haue mortally sinned , ●nd depart not from hence vntill you be co●sessed ; to ●y extreame griefe and vexation doe i speake this . ●orsake your couetous desire of worldly goods , which ●oth so much possesse you . you poore people , reioyce in your pouertie . this day ●m i compelled by mary and magdalene to tell it ●nto you : by mary from her sonne , by magdalene●om ●om her master . humble your selues after the example of him who ●ecame poore for your sakes . he died for you , and not for vs. mary knoweth well , that he died on a crosse , being naked , and not able to get a glasse of water . the same knoweth magdalene , and iohn the euangelist , and that for you he suffered death on the crosse. it is strange , that hell should exhort you to goe to paradise . and speaking to louyse , he said : cursed bee thy desires , thou hast longed aboue a thousand times to suffer euen the paines of hell for thy neighbour . humble thy selfe louyse and that speedily , f otherwise beleeue it , thou art the most vnhappy , the most abhorred , the most detestable , and accursed of all creatures . louyse beleeue me . enter into the abisme of thy lesse then nothing . god would haue thee humbled . desist from beleeuing all that men will thrust vpon thee . the sinnes from which god hath preserued thee , are as great benefits , as those for which he hath pardoned thee . thou hadst beene in hell if god had not preserued thee : thou hadst g remained a huguenot , and shouldest not haue had the vnderstanding , to begge for that , which was conuenient for thee . preachers doe trauell themselues much to thinke vpon what they haue to say , wee also thinke vpon many things , but it is for wicked purposes . be yee deuout and obseruant vnto mary , and vnto magdalene , vnto dominicke , and vnto all the saints in paradise , and the diuell shall haue no power to hu●● you . the word of the diuell is in this respect as good , a● the word of a great philosopher , doctor , or preacher . the diuell is alwaies in extreames , be it in despaire or be it in presumption , but here i am forced to keep the middle , when god commandeth me . it is a h great matter , that the masse of a wicked priest should bee as auaileable , as the masse of a hol● man. if you should see a malefactor punished , and yet hi● iudge to yeeld obedience vnto him , you would be much abashed at it , for it were a strange case . i thus doth god obey a wicked priest , in descending on the altar at his command : the creatour obeyeth the creature , the father his childe , the redeemer his slaue , and the iudge his malefactour . hereupon the priest held forth the blessed host , that louyse and magdalene might communicate ; and said , ecce agnus dei. which verrine straight takes hold of , and saith . true , he is a lambe for you , but a lion for vs : it is the innocent lambe , the true god and your father , but our iudge ; a lambe sacrificed for you , and not for vs. then the priest presented the blessed host vnto magdalene , and said : receiue thy spouse magdalene , the sonne of thy good mother . vpon which belzebub began to torture k and tosse all her body , making her to knocke her head against the ground , yet without wounding her , and made her to wreath and bend her body in diuers manners ; sometimes backward , and sometimes with her head doubled downe to the earth ; saying to those that were present , thus doe we practise in hell , learne how we torment soules . if we now torment them thus , when the edge of our power is blunted and abated , thinke how we plague them in hell , when we are enabled to imploy all our fury thereunto . aye me ! god doth enforce me to torment her thus , to present vnto your view the punishments of hell . then the priest said vnto him ; belzebub , worship thou god with thy face on the earth . at this belzebub began to yell and cry as if hee were enraged , and said : ha miserable and accursed l caitise ( speaking to magdalene ) i am enforced to worship christ , for the contempt which at midnight i receiued from thee . in the meane space verrine spake to these that were present , saying : beleeue that your redeemer is heere with his flesh and bones , and with all his diuine essence , really and truly . wee m worship him although hee be our iudge , you worship him as your sauiour and redeemer ; and yet doe you serue him but badly . we put his commandements in execution by compulsion , and you haue no respect vnto them at all . preachers make sermons either for loue or for reward , and god will plenteously reward them , but we preach by force . it is no wonder that a man preacheth vnto another man , that so they may attaine vnto a place , whither all men desire to come . but the wonder is , that diuels should preach to men , that they may haue accesse vnto that place , where they themselues haue no meanes to be . it is no small matter , that the diuels should occasion the angels to reioyce , who in times past were their brethren , but are n now their mortall enemies . then speaking to magdalene he said : cursed be thy desire , which wrought in thee a liking to enter into the order of s. vrsula . vrsula , vrsula : thou hast cost mee deare . but no man is exalted , vnlesse he be first humbled . we were o all set loose , to ruine this company , we haue tempted them all to goe into monasteries , would god they had all gone thither , then should we not haue beene put to this paine . o you of that company ! you haue beene mis-prised , and set at naught , yet were you abashed at nothing . therefore shal you hereafter be exalted , and that by the meanes of diuels , to our infinite sorrow and confusion . lucifer thou hast no power left thee , nor thou belzebub . o great confusion ! that diuels to our exceeding griefe should preach against diuels . then said belzebub to magdalene : god confound thee , and all hell swallow thee . for thou art the occasion of my downe-fall . at which words belzebub and verrine began to cry , as though they were outragiously mad , confundetur infernus , confundetur , by our selues . louyse cursed be thy force , and him that gaue it vnto thee . and verrine speaking to god , said : thou couldest not be god if thou wert not stronger then vs and all hell besides . lucifer it must bee so , thou art to be obedient . p then the priest commanded verrine , that in testimonie of the truth of that which he had said , he should suffer louyse to communicate : to which verrine answered , in confirmation of all which i haue said , i obey the blessed host , let her communicate . then q did belzebub and verrine agree both together to take an oath . and belzebub beginning said to the priest : i sweare vnto thee , my soueraigne maketh me to sweare , that i doe shew you the truth how wee cruciate and torment soules from time to time without any intermission . after belzebub , verrine spake . i sweare , that god hath enforced mee to say all these things in the vsuall tongue and language of prouince , for the instruction of the ignorant : in which the full bounty of your god towards his creatures , doth make cleare manifestation of it selfe . the same day towards euening louyse and magdalene were exorcised by father francis billet , and presently verrine began to make relation of the eternall glory of the angels , and discoursed of many other matters in this sort . cursed , cursed , cursed be the charme and he that gaue it . but should it not haue beene giuen to her , it had beene giuen to some body else . wee are bound vp from doing mischiefe , but let loose to doe good . we desired to be r loosed to tell you your sinnes in another fashion , but we cannot resist the almighty . lucifer and all hell are but flies , hand-wormes , pismires , gnats ; and wee haue no more power then what god pleaseth to giue vs ; he bestoweth vpon vs so much as will try who are his that are to be placed in paradise . witnesse iob who is the patrone of patience , as is magdalene of repentance , and francis of humility . you are s all vnthankfull to your good angels , whom your redeemer hath giuen vnto you ; they attend alwaies vpon you , they doe euer preserue you from a thousand dangers , from fire , from water , and other like perils , and without them you would many times bee choaked in your sleepe . speaking this , t he added withall in a great fury , and said , it is to our exceeding griefe , and to our confusion and deepe damnation , that i say this . great goodnesse of god! hee giues vnto you creatures of that transcendencie in perfection , to waite vpon you ; and those who are his pages of honour , and part of his court , are seruants vnto you . yet are there many that make more reckoning of their gromes and lackies , then you doe of your good angels , who alwaies behold their god and their king in the face , and by onely looking vpon him , doe know the will of their maister , and doe euermore render their obedience vnto him . they are so wonderous faire , that if you should but see one of them , you would worship him , and think that you beheld a deitie . if the seruant bee so louely , how amiable ought the maister then to be . you haue the witnesse of iohn the euangelist heereunto , who would haue worshipped an angell which hee saw , but he raised him vp , and would not permit that hee should worship him . an angell is more powerfull then all hell ; and one of them is sufficient vtterly to ruine and ouerthrow it . mary the mother of god is the most pure of all creatures , & most louely in her u humility . cursed be those words when mary said , that she was the hand-maide of her god ; and that she held her selfe vnworthy to be the hand-maide of those that are hand-maides vnto him , for by this meanes she deserued to be the mother of god. x magdalene because shee loued so much , is there where she now remaineth , and is the chiefest ( amongst those that haue sinned ) that are about the sonne of god ; because shee and iohn the euangelist loued him more then others . y dominicke , iohn the euangelist , and iohn baptist , be all our enemies , yet must we found forth their praises . all those that are in heauen , haue such a longing that the day of iudgement should come , as cannot bee expressed : to the end that you may haue the fruition of what they enioy , and that you may taste of those delicacies , wherewithall they are plenteously fed . they haue a good maister , that z prepareth their viandes for them , and the holy ghost is the maister of the banquet of soules . they that are in paradise would willingly transport you vnto that mountaine of blisse , and they doe so burne with the feruencie of this desire , that they would bee more pregnant and ready to descend and accompany you thither , then we that are diuels can be to carrie you to hell . paradise is so exceedingly faire , that if you could but behold one of the soules there ( i speake not now of angels ) you would worship the same , and thinke it to be a deity , so louely is it , being cloathed and couered with the cleere brightnesse of god. the soules of iohn the euangelist , of iohn baptist , of peter , of paul , of stephen ( our greatest enemie ) haue had some participation of this glory before they died , but nothing comparable to that , wherewith they are now adorned . it is a great wonder , that so grieuous sinners as they haue beene in the world , should haue their soules so beautified in heauen . this is it that plungeth vs into despaire , and maketh vs runne outrageously madde . for let them commit ten thousand millions of sinnes , yea let them leaue no transgression vnpractised , yet shall they finde mercie , and out of the euill which they doe , there shall be drawne much goodnesse . witnesse paul , when hee heard the voyce , saul , saul , why persecutest thou mee ? he heard a voyce , he felt no stroke . your god loueth you so much , that be it good , or be it hurt which is done to one of his , hee will take it as done to himselfe . a paradise is so beautifull , that the walles thereof are framed of precious stones ; as carbuncles , emraudes , diamonds , saphyrs ▪ iacinths , which do all signifie some manner of vertue . he that will come thither , must build him a tabernacle here , and that by good works . there is a mansion prepared for you in paradise , but you must bring with you the stones that betoken vertues ; and before your iourney thither , it is needful that you ioyne and set these stones together . euery bodie shall haue there a countrey more spatious then the whole earth : and notwithstanding all this beautie and riches of your god , how few are there that doe loue and serue him ? contrariwise , b we are so deformed , so horridly foule , that if you should see one of vs , you wil be struckē dead with feare vpon the place . and if a soule of the damned should but present it selfe vnto your view , you could not endure to behold so gastly a spectacle , but would fall downe dead presently . yea so horrible is their semblance , that hell it selfe could not suffer them , but that it is the place destinated by god for their punishments . the good iesus hath many friends at his table , but very few on mont caluary . many lose their part in paradise for their delights , others for gluttonie , and some for their curiositie : wee alwaies assault them where they are weakest and most c ouvert vnto danger , and on that side , which we know most inclinable to vices . we shall neuer see god but in iudgement , when he shall rouse himselfe vp as a roaring lion against vs , and when flames of fire shall flash from his eyes , which wee shall neuer endure to behold . after this discourse , whilest the assemblie said their credo , at the article , sedet ad dexteram patris , verrine spake of iesus , and said : before he sate at the right hand of his father , he did endure so much , and did suffer such an ignominious death , as no martyr did euer vndergoe the like . i say further , that not only no one martyr , but all of them together , did neuer endure so much as hee , although all glorie were alreadie his owne . there is no ransome bee it of king or of emperour , that can equall the price wherewithall god hath redeemed you to be heires of paradise : yet doe you reckon no more of it , then if it had cost him nothing . i speake generally as well for those that are heere , as for those that are absent . you regard it no more then if it had stood him but two liards , or a sons . no , no , it is not so cheape , he hath bought it with the price of his blood . and when they came to sanctam ecclesiam , &c. verrine said : euery one beleeues not this church , witnesse the caluinists : and many stray from her , and so depart from the light to be shadowed with darknesse . i am forced to speake this with more compulsion , then any gally-slaue , or one that is a captiue amongst the turkes . d there were then fiue princes of the diuels in the bodie of magdalene , to wit , belzebub , leuiathan , baal-berith , asmodee , and astaroth , with many others of inferiour ranke and condition . yet did verrine braue them all , and lucifer himselfe also , saying , that god commanded it , and that they al in regard and comparison of him were but flies ; and were to yeeld their seruice and obedience vnto him , when hee should command it , as seruants doe vnto their prince . that same day did magdalene reade the letter which she had before addressed to blessed magdalene , and the assemblie there heard it , without any hindrance or contradiction from verrine . afterward she read the letter , which she had formerly , the day before her conuersion , directed to the blessed mother of god by the order and aduice of the father romillon ; in reading of which , verrine rebuked her and taxed her of pride , saying , that pelagia being conuerted by a sermon , e nonnus refused to baptize her ; but she threw her selfe downe at his feete , and said , that she would demaund satisfaction of him at the day of iudgement , whereupon he did baptize her . then hee said : take courage magdalene , for god will giue assistance vnto thee ; but beware thou neglectest not the fiue counsels and instructions , which were giuen to louyse this morning ; to wit , a good intention , puritie of affection , puritie of conscience , faith , and humilitie . francis for his simplicitie and humblenesse is in paradise ; hee suffered himselfe to bee accounted a foole , yet was hee garnished with all sorts of excellent vertues , for god giueth grace to the humble , and resisteth the proud . he was also indowed with the gift of obedience , for without obedience there is no going to paradise ; yea the sonne of god himselfe said to his father in the garden of oliuet : fiat voluntas tua ; and finally , resignation is to be made of all worldly desires . after this , hee caused the tenour of the letter to bee changed , saying , that it sented of nothing but of pride and nicenesse ; and he made it to be mended in manner as followeth : * my most deare , glorious , worthie and vnspotted mother of god , and the most louely mother of my spouse , i salute you in the heartiest manner , and present my selfe before you , as a wretched malefactor before his iudge , to the end that you would be pleased to intercede for me to your best beloued sonne , and to offer vnto him your holy and chast wombe that bare him , and your blessed breasts that gaue him sucke ; as also to pray your dearest sonne to present his fiue wounds vnto his father , that so i may haue remission of all the sinnes , which i haue committed in my fiue senses . i am a poore miserable creature , vnworthie to lift vp mine eyes to heauen , or once to name of my creator . but i will say like another thais , he who hath created me and framed me of nothing , take pitie vpon me , who am not worthie to tread on the earth , or to lift vp my spirit and voyce to pray , no not to s. magdalene , s. dominicke , my good angel , and all the saints of heauen , or other reasonable creatures , as well absent as present . i magdalene of demandouls , haue written this letter to the most sacred and worthie mother of god , who doe not merit as much as to name her , deliuered by a diuell called verrine , that spake by the mouth of louyse , because i haue not made those instructions vsefull vnto mee , which by so many learned personages ( whom i little esteemed of ) were recommended to my practise . i haue rather hearkened vnto lucifer then to them , and doe now make my protestation before god , that i shall neuer hereafter giue eare to belzebub nor to his adherents , by the assistance of his grace , and through the prayers of the virgin mary the sinners aduocate , and specially of s. mary magdalene , of all angels , and of all saints . protesting in despite of belzebub , the chiefe of the diuels , which are in my bodie , and of al hell , i will heedfully obserue those fiue points , which were recommended vnto me : to wit , a good intention , a pure affection , puritie of conscience , simplicitie , humilitie , as also obedience , and resignation of the world . all this i doe here promise by the aide and grace of my god. the subscriptiō of the said letter was dated in manner as followeth , verrine saying , that the subscription of letters that were to be sent to great personages , ought to be no lesse polite and elegant , then the bodie of the letters themselues . your most humble , and prostrate hand-maid , replenished with all presumption , in that she hath been so hardie as to write vnto so great a queene , although my great and compelling necessities haue pressed me vnto it ; and i saw that you were the sanctuarie and refuge of those that were forlorne ; as also i was transported thereunto , by reason of the great and violent assaults of temptations , which belzebub and all his complices did force vpon me . and hauing vnderstood such wonders spoken of your greatnesse , i was embold●●d to take you for my mother and aduocate ; and will remaine all my life long , vntill the last houre of my death by the helpe of my god , your most forlorne , and worthlesse slaue magdalene of demandouls . the superscription was thus : to the most sacred , worthie , pretious , and glorious mother of my god , and aduocate for sinners . the acts of the . of december . being the feast of s. luke . that day in the morning , the dominican father came to conferre of the discourse of the day past , that he might orderly couch and set downe in writing , what he had obserued . and seeing that hee could not conceiue where to begin , hee remained a little sad , that it should bee thus in hazard to bee forgotten . at the length he was resolued , to take the stole , and to adiure the diuell verrine , that if it were the good pleasure of god , that this should bee written to the end that the church might take knowledge of the same , it was then his part and dutie to repeate and dictate what hee had spoken , to the confusion of the diuell , and to the glorie of god. presently did the diuell begin to dictate in the presence of the fathers of the congregation , as is aforesaid . the diuell protesting that he was now inforced to ●he repetition thereof , but would hereafter dictate all ●nto the church so leasureably , that a man might haue ●he opportunity to write after him . the same day in the morning , louyse and magda●ene were exorcised by the dominican father , and at the ●eginning of the exorcismes verrine began to dictate ●hat which here followeth , in the hearing of many ; ta●ing the subiect of his discourse from the gospell in ●rincipio , which the priest read after masse . hee cried ●ut : cursed be in principio , if i were able to smother ●t , how willingly would i doe it ? these last words ●lunge vs into despaire , verbum caro factum est , & ha●itauit . the beginning speaketh of your redemption , ●he conclusion of your glorie , there is no habitauit●or ●or vs ; it is for others . and this habitauit is it , that ●addeth vs. the miracle doth not consist in this , that iohn the euangelist wrote it , but f the wonder is , that ● diuell doth auow it , and is constrained to his in●nite sorrow , to annunciate this truth vnto you . the ●iuels are compelled to speake the truth , when god al●ighty doth expresse and wring it from them , and are ●s gally-slaues forced vnto it . this is that god whom ●e christians worship . after masse was finished , hee began to speake after ●is sort , touching the great counsell of the most sa●ed trinitie , about the reparation of mankinde . when adam had transgressed , god was highly ●●spleased against him , yet would he not by and by in●ct his vengeance and indignation vpon the soule , ●hich was so goodly a creature , although it had recei●ed a taint and blemish by the pollution of sinne , and ●as growne refractarie and mutinous against him , who ●d showred downe so many blessings vpon the same ; ●at had shaped and created the whole world for man , ●d did assubiect all creatures vnto him , to vse them as ●e thought good , euen downe to the very beasts . this ●ould man haue excused , when he said , eue did cause me to doe this ; but in this he did bewray the impotencie of his iudgement , that would so facilely beleeue the counsell of a woman . yet if hee had humbled himselfe without excusing his g faults , he should not haue felt so much displeasure , as he did . god loueth not , that men should endeuour to euade by excuses . if that adam had craued pardon , god would presently haue forgiuen him : yea the very angels that fell , if they had humbled themselues , should haue tasted of his mercy . now the blessed trinity held h their counsell vpon this point concerning man. the eternall father according to true iustice would haue him punished ; but presently did the diuine word giue himselfe vp to be your pledge , saying that hee would be incarnated , and take your flesh vpon him , and would be euer readie to endure whatsoeuer the father would thinke fit to be inflicted . then presented themselues the two daughters of the eternall father , to wit , iustice and mercie , and made them readie for the encounter . i iustice as the younger daughter said , that they were to be punished for their disobedience , and that they did very well deserue it . mercie as the elder said . my father , i am thy eldest daughter , and my sister here is much younger then my selfe , it therefore standeth with reason that i be beleeued , and that for many causes . as first , to what end haue you created a creature thus beautifull ? to cast him headlong into hell ? there is a remedie to saue him . for there will come a woman called mary , that will be more humble , then eue hath beene proud after her transgression ; and will bee more replenished with simplicity , then euer eue was with curiositie . mary will be more obedient then euer eue was rebellious ; and more prompt to say , i am the handmaid of the lord , then euer eue was to take and taste the apple . from thence shall proceede that great pay-maister of debts , that shall giue satisfaction more then a hundreth fold . on the contrary part , iustice pleaded that they did well deserue sharpest castigation , who doe yet stand vpon their iustification , although they are guilty of the highest treason , in rebelling against their prince , yea such a prince as their god is . that they knew the edict of their king , yet would not obserue the same , and sinned not through ignorance , but through their too much knowledge , that brought them to their destruction . to this the a diuine word made replication . father , father , you are to pardon them , you are to pardon them , repeating the same often ( not in words but by the power of vnderstanding ) and euer saying , that hee would take vpon him your flesh for your sakes . the eternall father , according to the rigour of iustice , and as being iustly prouoked against them would not haue ●t so : but alwaies the diuine word did oppose himselfe vnto it , and said , father i will endure for their sakes a more ignominious death , then euer any creature shall be able to suffer . the eternall father hauing regard vnto the person which was to suffer , and giue plenarie satisfaction , and that by no other meanes then this could a thing of that nature be accomplished , as also knowing how much hee was to suffer ( for in god all things are present , and there is nothing past or to come ) did yeeld vnto this ouerture : yet what father would haue consented to giue vp his sonne as he did . for he fore-saw ●he ingratitude and disesteeme which you would beare vnto him , yet was he contented to agree vnto this , because his sonne alwaies said father , some or other will be conuerted . the holy ghost gaue assistance vnto the word , for he is the god of loue ; the father is the god of power and of vengeance ; the sonne , the god of wisedome , and the holy ghost the god of bountie . but the diuels themselues doe confesse that there is but one god in three persons , and haue made confession of the same at baume , the place of s. magdalens penitence , in the presence of the whole assemblie . then spake mercie and said , father , it is expedient that the voyd seates of the cursed angels that fell should be filled vp , and why was this goodly fabricke and frame of the world created , and the heauen so varied with diuersities of beauties ? was it for your selfe alone ? let them liue , let them liue , they will be repentant , and haue vertuous children , and iust abel will proceed from them . hereunto c iustice replied , that there should be a cain as wicked as the other was iust . but mercie did alwaies ingeminate , that many of them would proue good , as mary , who should make reparation of the fault committed by eue. and in truth , mary hath been more vertuous , then euer eue was wicked , and gaue more reputation vnto good , then euer eue gaue aduantage vnto sinne . the serpent held diuers discourses with eue to cause her to fall , but gabriel spake but a few words and mary presently obeyed , saying , ecce ancilla . then the word said to his father , that as the person offended was diuine , so a diuine person should giue satisfaction , since no other could make reparation of the same ; the person offended being infinite , might iustly expect satisfaction from a person infinite . that there was no creature , neither men nor angels , that could make vp this offence , which was committed by a man that at the time of his tentation was altogether innocent . and as this sinne was committed in a garden , so reparation thereof should be made in a garden , at what time he should say fiat voluntas tua , and this should be the act of his giuing himselfe vp vnto death . to conclude , this transgression came by eating of an apple , and ●hould be remitted by the fruite of life issuing from the ●arden of mary . vpon this mention of the virgin , ●errine tooke occasion to say : this was a d garden hed●ed in , where that goodly fruite of her puritie remai●ed , excellently qualified with beautie , sent , and taste : which make representation of the properties of the ●lessed trinitie . in this garden there were all sorts of goodly trees , whose roots were humilitie , whose leaues were vertuous desires , and whose fruites were good workes , that might deseruedly bee placed vpon the ta●le of the king of glorie . and vpon this table are euer ●trowed all kinds of flowers , which signifie her vertues , ●nd these she hath kept fresh by her humilitie , acknow●edging that all the good which euer she had receiued did streame from her sonne , and proceeded not from her selfe . by these meanes of humbling her selfe she conserued them , and lent also of her store vnto others . the word was content to repaire the fault of adam , and in ●egard thereof to subiect himselfe to all the torments which adam had deserued , and said , that by his obedience there would redound more benefit vnto man●ind , then euer did preiudice by adams transgression : ●nd by how much the greater the offence was , so much ●he greater would his mercie appeare : that his bountie would then shine cleerest , when these his creatures appeared most miserable , as hath been verified in peter , paul , dauid , the publican , matthaeus , and iames the hermite : as also in magdalene , pelagia , mary of aegypt , thais , and the woman of samaria . that his boun●ie would dart forth the raies thereof so effectually vpon his creatures , that many soules by their examples ●hould be conuerted . besides , the sonne made offer vn●o his father to endure all the torments that should bee put vpon him , and that he would debase himselfe euen ●o the cratch to giue satisfaction for the pride of a●am● that he would be obedient , for his rebellion , euen to the death of the crosse : that for the wantonnesse of adam , hee would vndergoe all vexations , and would fast for his gluttonie : that the offence was committed by a tree , and should bee remitted by the tree of the crosse : and that at the same houre or instant that the first man offended , the breach in mankinde should bee built vp in the second . doe but consider , that at that time when in his humanitie he suffered , the loue which he did beare to you , did cause him to crie out that hee was thirstie , that is to say , after the saluation of your soules . this is euident by the theefe , who speaking vnto him but these words , memento met , was by him refreshed , as also was longinus , and all those which at that time were conuerted . obserue further , that hee died with a great longing to haue his very tormentors to be conuerted ; and his sorrow , to leaue his enemies plunged in their obstinacie , ( as pilate , caiphas , annas ; and herod ) was more apparent and sensible , then to leaue his mother whom he so much loued , magdalene , iohn the euangelist , or martha . witnesse those words which he spake , pater ignosce illis , father pardon them , for they know not what they doe . his second griefe was to leaue his children the iewes , hardned in their wickednesse , sorrowing that they would make such bad compensation vnto him fo● all his benefits . for neuer was there naturall father that hath powred downe so many blessings vpon his children , as your god hath done vpon the people of the iewes . it was no nouell thing with them to disobe● his commandements , and mutinie against him . the● made a calfe of golde and worshipped him , and without sense or consideration of his manifold blessing they did long for the garlike , onyons , and leekes of aegypt : so gluttonous and rauenous were they . notwithstanding all this , he cried vpon the crosse , pater ignosce illis . then did verrine cause this which ensueth to be adioyned vnto that letter that the day before hee did dictate vnto the blessed virgin : i protest by the assistance of god to obserue the good instructions which were giuen vnto me vpon the vigile of s. luke , and wil reade them fiue times a day . obserue heere , that verrine said that they would proue fiue exorcismes more terrible vnto belzebub , then all those that were comprehended in bookes : and added , cursed be your exorcismes . after this , he said that magdalene was to say at least an hundred times a day , if she could , he who hath created and fashioned me , haue mercie vpon me : as one that well knew how vnworthie she was to name the name of god , and to suffer for his loue ; or that belzebub himselfe should remaine in her bodie , since that her god did patiently beare the appellations of foole , drunkard , and possessed by belzebub , and that hee wrought wonders in the name of belzebub . but the good woman in the gospel confessed that all which they obiected were lies , and that hee wrought those wonders by a peculiar puissance of his own , without borrowing the assistance of any creatures . afterward as they should haue communicated , magdalene was vpon the sudden strangely tempted by belzebub . but verrine taking vpon him as her counsellor and admonisher , did lay before her the imbecilitie of the diuell , and dismasked all his slights and subtilties . and it happened , that after magdalene had receiued the holy host in her mouth , belzebub made shew , as if he would force her to spit it out vpō the earth . in which fact , hee discouered that there was some a enormous sin in magdalene , which was familiar only vnto those that knew the inward guilt of her conscience . the same day in the euening louyse and magdalene were exorcised by father francis billet : and verrine began to speake in this manner : it is requisite first to passe the altar of thornes and kniues , before you come to the altar of crownes . i tell you that b lucia was a poore woman , and of such base condition , to outward semblance , that a man would not haue bestowed a farthing vpon her : yet being betrothed , she abandoned all for the loue of him who had redeemed her , and in regard of him vnderualued all worldly things whatsoeuer . so must all they whom he takes to wife , they must forsake father , mother , brothers and all , and onely set their affection on him who doth so wholly deserue it . hee will place them there where no person is able to sing the hymnes which they shall sing , and they shall follow the lambe wheresoeuer hee goeth , to the great vexation of the diuell and of all hell . magdalene doth not sing at all , yet is she next vnto mary : for in loue she doth surmount martha . martha is the next that singeth after the mother of god : she was hostes vnto him , and lodged him in her house , and next vnto the mother of god was the principall virgin. catherine of sienna thou bearest a part in that song , and thou barbara , and thou lucia , and thou clara. vrsula is a queene , and catherine is another , and thou c victoria hast also thy share in that melodie . it is true , i rage against those that liue chastly in their monasteries , but the companie of * vrsula makes mee starke mad , both by their christian doctrine , and by their holesome instructions : and the exceeding great labour which they take for the good of their neighbours , maketh hell it selfe to bee swallowed vp in despaire . i doe not speake this to puffe them vp , let them be as humble as they will : but the truth is , that all the diuels doe straine their vttermost subtilties to worke their finall extermination . god is desirous to haue them proued , cursed be my words , they will cost me ful deare . mary , why shouldest thou so affectionatly loue them ? wherein haue they been seruiceable vnto thee ? wee haue sisted them all by temptation , to breede in them a longing to leaue their vocation . wee suggested that their order of religion was meere brocage , and their vocation vnapproueable . this wee said to discourage them from that course , and distilled diuers other temptations into them against their superiour , but principally against cassandra their superiour at aix . wee haue filled them with grudging and murmuring against their superiours , perswading them not to obey or beleeue them , and haue baited both men and women with our temptations : the men gaue best heede vnto vs as those that were the prouder . we also hatched a conspiracie against romillon , and the order of the doctrine , that they might be forsaken of euery one . whilest the diuell was thus discoursing , there came to s. baume sister catherine of isle , with another of the same companie . whereupon d one that was present said vnto the dominican father , whether hee thought the diuell could presage of their arriuall : who being asked thereof , without seeing or hearing of her , answered it was she . then being demanded , whether there came but one or no , he answered , there is none but catherine of france : which was not true : and when one of the assemblie did reproach his ignorance , verrine said , doe you wonder at that , this is not the first lie that i haue told . then the dominican father softly rounded father romillon in the eare ▪ and said , it is no wonder though he intermingle something of his owne , when men out of meere curiositie doe aske him questions . scarce had the father finished these words when e verrine said , it is true , i am not bound in that case to speake the truth , for i neuer doe it but by constraint , or for some sinister and malicious purpose . about the same time , the diuell verrine was obserued against his customarie manner to be very still and silent , and being demanded why he thus held his peace , he answered , because some think that the things which i doe vtter are not worthie to be written . and indeede some were of opinion , that they ought not to giue heed to these discourses , but onely to the deliuerance of these poore creatures : at the least , that it was not necessarie to booke-downe what he spake . yea , some conceiued tha● it was no diuell that spake in louyse , but as soone a● they reuoked that their opinion , verrine then began to discourse as he was accustomed . the acts of the . day of december . vpon that day father francis billet priest of the christian doctrine saying masse , at the eleuation of the blessed sacrament , verrine began hideously to yell , as if hee had been mad and desperate , saying , tha● he adored the god of the christians , and confessed him to be his creator and iudge . hee further said , that hee was in the chalice blood and bones , clothed with hi● humanitie and diuinitie , as when hee was crucified o● the tree of the crosse : and was there as great and as ful● of dimensions as when hee was vpon the same tree : ye● was his bodie couered vnder a morsell of bread , and hi● blood vnder a little wine really and substantially . he● made also repetition of the same at the masse , which was said by frier francis domptius of the reformed order of s. dominicke . verrine also added , i said in m● rage , that thou wert of the reformed order : cursed b● the inspiration of michaelis who began this reformation , which will be an occasion to correct the disorder of many monasteries as well of men at of women . thi● is it that maketh vs to despaire . i say besides , that som● will giue out , that romillon hath taught louyse , &c. al● this hee repeated againe at the eleuation of the blessed sacrament , father iames de rets priest of the doctrine saying masse . the same day in the morning was sister louyse an● sister magdalene exorcised by the dominican father● and there happened a long dispute betweene god of the one part , and the diuell of the other , whether god ●ught to make the companies of s. vrsula and of the ●octrine , as also the sister louyse his instruments to ●ut that in execution , which he intended to accomplish . ●ow because i had no leisure to write it downe , ver●ine did afterwards will me to write that which then ●ad bin disputed , but first would haue me to command ●im to doe this by vertue and power of the exorcismes , ●s they alwaies vse to doe . as soone as i had comman●ed him , he began to speake in this manner : i haue spo●en formerly ( meaning in his discourse the day past ) in ●he honour of martha and of the angels . this i did ●pon good reason , f for virgins are the sisters of an●els , and shall be exalted , because mary would haue it ●o : yet alwaies without any preiudice to magdalene , ●or in paradise there is no ambition . i also said , that the sonne did much esteeme of mag●alene , by reason of her affection ; and the mother of god did exceedingly loue martha in that she vowed ●irginitie ( which she did in imitation of the mother of god ) she also loued martha , because she was the ho●esse of her sonne . i said , that yesterday i had spoken of lucia and of ●irginitie , and that virgins were sisters vnto the an●els , and that they did sing a new hymne , which none ●ould sing but themselues . i also said , that married women might bee happie ●nough , and go to heauen , but that virgins did attaine ●nto it with more facilitie then they . g besides , i entred into disputation with god , say●ng : why hast thou instituted the sacrament of mari●ge , if thy intendment were not that all should be mar●ied ? his replie was , that they who were vnmaried were all espoused vnto him . to which i reioyned , that ●uch pismires as they , could not deserue so great a king ●or their husband . god answered me , that they had forsaken all for his ●oue , and that for a lumpe of earth ( thereby meaning man ) they did bequeath and betroth themselues to him . and in liew of those momentarie blessings and riches , which for his sake they had abandoned , he would open vnto them the treasures of paradise : and for a little pleasure which passeth away as the winde , hee would glut them with the delights of paradise which endure for euer . furthermore , i did obiect that hee did prepare crownes for them as if they were queenes , and had well deserued it : but , said i , they haue merited nothing . he answered me that they were true queenes . i replied , that they were chamber-maides , and that i should not haue wondered at vrsula which was a queene , at margaret the queene of hungary , at catherine of alexandria , at gertrude , at margaret the martyr , who haue performed many memorable exploites , for the loue of him and of many others . he answered mee , that his custome was that from basenesse and from things of the meanest condition , hee vsed to worke matters of great moment for his glorie , and for the conuersion of soules . to this i replied , that i should not haue wondred if in a matter of this nature hee had made election of some great philosopher or doctor , or of some great queene , or of some magnificent empresse and princesse : but i was confounded with wonder when i perceiued he would make choice of personages of so high a qualitie , from such pismires as was louyse . he answered me , that he did not this for her , as if she had deserued it , but had done it for his glorie , and for the conuersion of soules . h then ( said i ) cursed be that desire which swaied in her ( speaking of louyse ) and made her readie to endur● hell it selfe ( if it had been expedient ) for the glorie of god and saluation of soules . and heere i began tohowle as one surcharged with despaire and madnesse , and more fearefully indeede then i can expresse it , saying , that she was a huguenot , and that her father and mother died huguenots , and that she was baptized in the i kitchen of monsieur de mailhians at s. rhemy , and that ioseph dessade of beaucamp , brother of michael dessade of lagoy was godfather to louyse , and louyse of pourcelet daughter of monsieur de mailhians was her godmother , in whose house she was baptized by a minister . then god told me that many soules had been conuerted to him by catherine of sienna , & that humiliation is to goe before , that exaltation may follow after : and that the calling of this wretch ( meaning her that had the diuels in her bodie , to wit , louyse de cappeau ) had been debased and exposed to derision , as also dishonoured and disrespected by the diuels , who would haue waded further into these aduantages , if they might be suffered . many incongruities are committed in the iudgements , which men and women make vpon the euent of things ; but this calling should by the same meanes purchase much glorie and reputation , through which formerly it was depressed : and that god should bee magnified euen by those who did offend herein , when they should once comprehend all the circumstan●es of this businesse . and this is it where withall the diuels are so enraged . then cried lucifer , come and ●elpe vs , belzebub , leuiathan , balberith , asmodeus , astaroth , carreau , and let all hell come , for we are at our wits ends , and can make no longer resistance . i also added , that we were now all desperate , that hell it selfe ●ad entertained a dreadfull combination and conspira●ie , and that wee were all vnloosed to ruine and fling ●eadlong into perdition the whole order of the do●trine , and the whole k companie of vrsula : and that we had inuironed them with all sorts of temptations as well men as women of both companies , from the least and youngest vnto the greatest of them : and that wee ●ad giuen impeachment vnto others to be of that com●anie , and suggested vnto them , that they might doe well to encloyster themselues in monasteries , where ●hey might abide in the house of god their father , and might doe much good , as frequenting hospitals and churches . moreouer , that by bringing of the companie of the doctrine vnto ruine , we should easilie roote out the other companie , to wit of s. vrsula , because these are guided by them . for the priests of the doctrine are founded and established expressely to guide and gouerne them , and were particularly reformed for that purpose . as also because the two companies had a reference the one to the other , and were to be fellow labourers for gods glory , and the saluation of their neighbours , and were to march hand in hand , that is , where there was a house appointed for the sisters , there was also to be a house for these fathers . then verrin began to crie as if he had been mad , that there l were sixe sisters 〈◊〉 s. vrsula bewitched or possessed , to wit , magdalen● catherine of isle , margaret burles , martha of gazier and that vnhappie louyse : for anne of bonieux said , he is full of sorrow . the diuell ( said he ) is not in the bodi● when he ●will , but when it conduceth with the glori● of god. there be that demand the same with much instance and sollicitation , but that which others doe so vrgently demaund , and for the most part are denied hath been graunted vnto this vnluckie woman . i further say , that i would rather chuse to be in the bodie of a dogge or of a hogge , then to be where i am and i haue petitioned lucifer , that he would take m● off from this bodie , because there is nothing here to b● gotten ; and i cursed belzebub that he would not com● and take me from hence , and that i would rather sa● vpon a supper in hell , then tast that dinner which i ha● at s. baume . he further said that a certaine disputatio● betwixt god and him was acted in s. baume at the fee● of s. magdalen as here ensueth . i said to god he might doe well to discouer by visio● to this vnhappie woman what he intended , he answered me that visions were too dangerous , and that he would cause her to vnderstand his pleasure when and how he ●leased , and that shee should doe well to humble her ●elfe ! i said vnto him that it was the diuell that made ●er speake , but god replied vpon mee that it was not ●rue , and that all came from him , and to vnderstand this said he ) there needs no m other argument thē this , that ●er soule is in repose , and that she is full of gladnes , and ●he diuell doth not possesse-those soules that are peaceable and chierefull . also god the more to trie her , told ●er that shee was to humble her selfe euen to the pro●oundest gulfe hell , and that she should recken of her selfe no more , then if she were a handfull of dust , or of durt , or as the leafe of a tree that falleth to the ground : ●nd further that she should conceiue her selfe to be vnworthie to tread on the face of the earth . then said the diuell , this will swell her with pride ; but god made ●nswere , that his grace should suffice to preserue her vn●ainted by vaine-glorie , and that she should make recognition that all was deriued from him ; and that of her selfe shee was nothing , but was confident that hee would giue her his grace , to acknowledge this nothing . then i added , that the date of miracles was now ●xpired . and his reply was , that hee was still ●he same god , who wrought them in times past , and that hee was both as powerfull and willing , as hee was in those ●aies . the diuell answered ; that she was not indowed with ●hose vertues , as were those in whose time such miracles were done . what ? shee is no saint , shee is a pis●mire . then god commanded me to be gone , and holde my ●eace , and so i was inforced to withdraw my selfe , and ●o suffer louyse to finish her deuotions . all this was ●one in the presence of her creator , and of the blessed ●acrament , that was there , and of her superior , iohn bap●ista romillon , and of catherine of isle . to conclude , ●he diuell was so impatient of this discourse , that hee ●egan to roare , as vnable to indure such talke any longer : and cried thrice , that hee had lost all hope both o● god , and that vnhappie woman . this dispute internally and externally indured little lesse then an howre and a quarter , in saint baume : an● much of this disputation was repeated at the time o● masse the same day in the mornings discourse . then was louyse commanded to tell her superiou● and all those that had charge of her soule , as also to him that did exorcise her , and to all those to whose benefi● it might any way appertaine , all her temptations and internall conferences , for feare least she should be deceiued by the diuell . in conclusion , they recalled to her remembrance those fiue points which that last sonday they recommended vnto her : to wit , a good intention , a pure affection , puritie of conscience ( which i● one of those points ) humilitie which is another , obedience , and resignation of the world which is another this done , verrine spake and said , i haue formerly said that some priests goe to the church as if they were to goe to a stable without any preparation , or premeditation of that which they haue to doe . i haue also said that the sonne of god did yeeld more n obedience to you then you to god , and that as soone as a priest doth speake , god presently descendeth vpon the altar . ● haue also said , that the priest was equall in honour vnto the mother of god , yet did not his mother dare to touch him but with feare and reuerence , no not she● which had carried him in her wombe nine moneths . i said , that if they were to behold him they would drawe backe and be dazeled with his exceeding brightnes , or at least would prepare themselues better the● they doe . then louyse said , that it was reuealed to si●ster louyse in saint baume in that disputation , how the magician should bee conuerted by the prayers of ou● lady , if hee hardened not himselfe against them , and how god had inwardly commanded sister louyse to pray for him . after this , there was a letter directed to bee sent to ●e sisters that were the co-adiutors in the house of vrsula at aix as here ensueth . most deere , best loued and euer honoured sisters , i vnworthie to call ●u my sisters doe beseech you to pray vnto your re●emer to take mercie vpon me desolate and distressed ●etch , vnworthie to call vpon the name of god. i doe ●aue pardon of you as oft as i haue grieued , prouoked , ●d debased you , and that many times vpon no ground . your most humble obedient and indeede vnwor●y to name you , the seruant and slaue of catherine , ●pirite , magdalene honorate , and of all those whom ●od hath created and formed ( god be mercifull vnto ●em all ) louyse cappeau . while the said letter was di●ated , the diuell began to say , ha god , thou goest a●ut to humble one , and i will cause foure other to fall ● infusing into them vaine glorie . then he said , god ●swereth me that he would humble them by those fiue ●ints aboue mentioned to louyse , which shee should ●ake familiar vnto them , and should not faile to per●rme it . the same day in the euening the two that were pos●sed were exorcised by father francis billet : when ●rrine began to speake of hell and of sundry other ●iects saying , catherine humble thy selfe , and remember what i said vnto thee in the morning , that the ser●nts of god were to humble themselues and to endure ●tiently , to be scorned and troden vnder foote . men ●e so vngratefull , that they serue god with lesse re●ect and veneration then they beare vnto their grooms ●lackies . also , men doe so little regard his commanments as if a groome had made them : yet notwith●nding he who gaue them vnto moses hath recom●nded them vnto you . there be ten commandements , and yet they are but ●o . when men preach vnto men of hell and paradise , there is no more heede giuen vnto it , then if they preached of some rocke of stone . s. francis o preached to stones , and anthony of padua to fishes . it is strange , the very , beasts did bow downe their heads , thereby making recognition after their mariner of the benefits they had receiued , and therefore shall rise vp against men at the day of iudgement . in hell we make wondrous much of men in requitall of their obedience which they carried towards vs. we say vnto them , p damned and ingratefull as you are , you would not serue and acknowledge your god , and then we lay on loade as it , were with barres of iron , and doe intollerably torment them . there are no gates for men to get out of hell , but the gates to enter in are very large and spacious . the repast and fare which they haue in hell are serpents , toads , scorpions , and whatsoeuer else is filthie and abhorred : the drinke is brimstone , wormewood , rhew , and all bitter and distastfull liquours . wee put them in a seate of flames and fire which doth grieuously scorch them , and doe oft remember them of paradise , thereby to augment their torments . vpon the earth they eare white bread , but here they must gnaw vpon crusts , and that without their teeth . in stead of perfumes wee stuffe their nostrels with stinkes and loathsome fauours , and in stead of delightsome songs wee fill their eares with derisions , blasphemies , and cursings , saying , cursed be the god that hath created thee , cursed be the father and mother that haue begotten thee , cursed bee the ayre that thou diddest breathe , cursed bee the foure elements , cursed bee the creatures that haue any way obeyed thee . and to adde vnto their torments , we set before them heauen , together with the glorie and those pleasures which they haue lost , because they haue transgressed through malice , not through ignorance , and remained obstinate in the same . he that would dine at ease in this world must sup in hell. we also prouide milke for them , in comparison of which the haile of laurent is a heape of roses . all miserie is contained in hell , as in paradise all happinesse doth abound . the damned soules are more horredly deformed then the diuels themselues , and eternally , eternally , eternally , eternally , eternally shall they blaspheme the name of god. and wee haue permission to inflict vpon them most sharpe and exquisite torments , for their vncleane and bestiall speeches . and as the hangman doth his office when hee tortureth a malefactor that is condemned by the iudge , so the diuels are not nice to performe their charge they haue to torment soules . the torments of hell are torments indeed , and the greatest tortures of the world which are inflicted vpon malefactors , compared with these , are but as flowers and roses . they shall bee damned euerlastingly , euerlastingly , euerlastingly , without hope of intermission or end , euerlastingly , euerlastingly . the diuels shall binde you hand and foote , and , being thus manicled , they shall throw you into a boyling chauldron : and after you haue been burned in these flames , you shall be engulfed in a sea of ice . none can resist the almightie when hee hath a purpose to doe a thing . god hath giuen you a soule , and appoynted her to be the mistresse : it standeth with good reason that the mistrisse should beare sway , and not the chamber-maide . god hath giuen your three faculties or powers : giue him the keyes thereof , and suffer him to haue the gouernment of them . locke fast your gate , that is to say , your will , against all manner of vice : shut vp your windowes , to wit , the fiue externall senses , that theeues steale not in and make a cheate vpon your soules . then verrine said , i had rather an hundred thousand times sup in hell , then haue giuen you such a supper , as by this discourse i haue done , and withall swore , that hee had vttered all , which is aboue mentioned , for the glorie of god , that all proceeded from god , and that the diuel was forced thereunto as a slaue or a captiue in the galleys . then he said to those that were there present : this baume , this rocke , these leaues will rise vp against you at the day of iudgement , if you make not your aduantage of these things . your god loueth you so well , that if it were behoofull for you , hee would at this very instant returne to mount caluary . the same day , this dialogue chanced to be betweene verrine and belzebub . verrine said , you that heare masse doe say , i beleeue that my god is there in blood and bones , and that in the chalice , both his flesh and bones , his humanitie and diuinitie are present . but you must conceiue , that you are there as poore malefactors before your iudge : pray therefore vnto your iudge and he will heare you , for hee giueth grace vnto the humble , and casteth downe the proud of heart . oh how narrow is the gate of paradise , and how low you are to stoope to enter into it . then q belzebub said : ha god , thou art too plenteous in thy pitie to sinners : the diuell is enforced to acknowledge it . i am not at this time possessed with the scheduls , lewis hath them in his custodie : to the confusion of diuels is this great mercie shewed towards sinners . christ iesus is euer shewing his wounds to his father hee doth alwaies renue and make them fresh , and doth still represent them vnto him . all hell is confounded : misericordia dei plena est terra . o mercie , thou art too too exceedingly great ! you haue no more to doe but only to crie peccaui , and presently all is pardoned : a mercy indeede too spatious . let a man renounce god , his passion , and all the merites of the same , and let him onely say miserere mei , and presently all is pardoned : confusion vnto vs , confundatur superbia diabolorum . lord , thou diddest cast forth the angels which would haue bandied themselues against thee , and diddest crush in pieces all their forces : yet let a sinner cast himselfe headlong into hell , and renounce thy precious blood and wounds , yet wilt thou euer mediate for them to thy father , and wilt receiue them into grace if they bring with them a pure desire to returne backe to god for thy sake : a mercy too large for sinners , and damnation too great for the diuell . cursed be the wound that cost me so deere , because in it all sinnes are swallowed vp : cursed be long in us that made that wound . o god most bountifull vnto sinners : o vertuous and most mercifull mary . the diuell is their god , and yet o mary thou art alwaies falling at the feete of thy sonne ; thou art euer interceding for them : thou art alwaies saying , to day and to morrow , and doest euer prolong and driue things off . in saying this hee desired against his ordinary manner to haue an oath ministred vnto him : and for further confirmation of the truth , he said that one of magdalens r gloues should fall to the ground , and that hee would stretch himselfe flat vpon the earth . then said verrine to him , humble thy selfe belzebub . what is now become of thy strength ? belzebub said , confundatur su●erbia diaboli : i am now constrained to humble my selfe . then verrine said : all you that are here , come and tread vpon him , speaking this to the assembly . then belzebub began to cry : what , vnder the feete of men ? doe men resist god , and am not i able to doe the same ? verrine said , god is so mercifull , that he will fill vp the empty seates in heauen , and will pardon men ●heir offences . then did belzebub inferre , o what a iudgement is heere against those which will not turne and be conuerted . next after lucifer , i am the proudest , yet learne from hence to humble your selues . for one offence am i damned for euer , for euer , for euer . and that iustly said verrine ; we are damned because wee had more illumination then was giuen vnto men . o , o , o , mercy ( said belzebub ) how great art thou for the sinner , o iustice , how seuere art thou against vs ? occasions of doing good are neuer wanting vnto the sinner : he hath the benefit of preachers , of confessours , and of miracles , & yet remaineth obstinate in his sinne , and still god is so fauourable in his behalfe , that he will at the last cast make vse of diuels for his conuersion , verrine replied , superbos humiliat , he is more powerfull to attract sinners vnto goodnesse , then are the diuels in their malice to allure them vnto ill . further hee said , i feare not belzebub , nor lucifer , nor all hell besides . i am not to bee punished for this . god hath commanded me , and yet there be some found that will not beleeue this . neuer busie your selues further about repentance , for the day of s iudgement doth approach , and 〈◊〉 very stones shall rise vp , and the leaues shall bandy themselues against those that shall dwell still in their obstinacie : i warne you all of this both young and olde , for death is a thiefe that spareth none , but sweepeth all away rich and poore , great and small and as the hooke moweth downe the hay , so death with his sithe cutteth downe all . t then said belzebub , it is no longing of ours to deliuer the truth . whereupon verrine tooke occasion to say ; magdalene , this he vttereth in confirmation of the letter directed to the blessed mother of god , and pronounced by verrine in the mouth of louyse ; reade i● often , and keepe it as thou wouldest doe relickes . then said belzebub : i sweare that i haue reasoned of the mercy of god , to confound all diuels , magicians , and witches , that are in the world , and all them that do● practise or trade with magicke . at this verrine said , through maine compulsion art thou drawne to sweare , and although thou bee my prince , yet at this present thou art but as a fly. where are thy braues and forces now ? thou that but a while since diddest out-face heauen and earth , doest now humble thy selfe vnder the feete of frauncis . then verrine setting his foote vpon belzebub , said , i am thy vassall . thou wouldest haue pluckt god from his throne . consider you that are here , whither monsieur de guyse your gouernour would euer haue endured , that a lackey should braue him thus , as i doe now my prince . and turning to magdalene he said : endure patiently magdalene , for the remission of thy sinnes , and thinke thy selfe euen vnworthie to humble thy selfe ; resist thou belzebub , for thou seest how i braue him , and yet there are heere fiue princes in this body . the diuels would haue laid diuers foule aspersions and disgraces vpon the companies of the doctrine and of saint vrsula , but god is pleased to exalt them as it were by pismires and leaues of trees . labour therefore for the glory of god. then hee swore that whatsoeuer had beene by him deliuered , of hell , and of the mercie of god , and of those that were obstinate , was all true : by the obstinate , he tacitly meant those that were negligent in their deuotions to saint u martha , and lazarus . afterwards the priest saying fecit potentiam , verrine thus discoursed . all things are the workes of the hands of the almighty . it is strange , that they say euerie where , there is nothing that withstandeth god or the church . i say that many christians are gods friends at his table , but fewe followed him to mount caluary ; your redeemer was forced to bee there almost alone . some will be contented to be present at a masse , and then desire that within halfe a quarter of an houre it should all be ended . try your selues , and bee regardfull of your soules , for you haue but one , and let that be surrendred vp to him that gaue it . wee could be contented , that there were none but rockes and trees to heare vs. this is it that pusheth vs on to despaire , that neuer any preacher did deliuer so much , and that this fact of ours will bee diuulged all abroad . then he spake to the sister catherine , and said : catherine thou art entangled with many encumbrances , thou must suffer thy selfe to be instructed , and to say , gods will be done . cursed be that word that hath cost me so deere , whereby the diuell doth lesson others against the diuell . catherine suffer it to bee done , for thou art yet vnexperienced . then verrine spake to the diuels that were in the body of sister catherine , saying , speake accursed spirits , come into the field . belzebub also said : there is no meanes to hide thy selfe , thy prince is humbled , therefore take not thou in scorne to humble thy selfe . let vs goe and disclose our selues . obedi deo , & mariae virgini , mariae magdalenae : obedi maledicte , maledictio dei omnipotentis sit super te superbe . obedi deo , confundatur superbia . i command thee by almighty god , tell mee thy name , x i command thee by the virgine mary , by saint vrsula cum socijs , confundatur superbia . wilt thou yet make head against thy captaine ? i wil make thee speak , and fall vnder my feete , for since that i haue humbled my selfe , i will haue thee humbled also . surge , augeo tibi poenas , thou art but a proud spirit . i regard not whither thou speakest or no , for i will tell , that thou art a spirit called sabathon . and speaking to the exorcist , he said , encrease his paines , seeing he will not tell his name . verrine said , we are of the ranke of thrones , and doe yet yeeld our obedience , but here the men would be better then their masters . that time is not yet come . physitians are contented to giue physicke , and wee must giue both physicke and restoratiues . you that are heere present will testifie and say , that you haue seene three women possessed for the glory of god , and for the estimation of the two companies of saint vrsula and of the doctrine , and that the diuell neuer met with such an affront and encounter : for all hell is amazed at it . cursed be the charme , cursed be hee that aduised to giue it . o what a great reparation will this make in the breach that was caused by sinne . louyse , thou art but a poore wench and of base condition : yet could we wish thou hadst been a queene , a saint , or skilled in philosophie . thou doest but lend thy tongue in the vtterance of these things , and hast now deliuered twelue seuerall discourses , by the which thou art much confirmed ; be content with this : you haue seene the beginning , the progresse and issue of this matter . y o michaelis , thou art now preaching , and hast said many things and that truly , but hast gained verie little by the same . louyse neuer studied , and yet hath in a summarie comprehended all manner of perfection . then he said , that vpon a tuesday was the birth-day of louyse being the feast of anthony of padua , and vpon that day he entred into the order of saint vrsula : vpon a tuesday was the day of saint maximin , where we were discouered ; and vpon that day wee departed from aix to come hither . vpon a tuesday louyse made her generall confession , and was borne about midnight on a tuesday , the same houre that your lord was born , being the thirteene of iune ; and it is about thirtie yeeres agoe since she was borne . the same day belzebub and verrine began to curse in the chamber where they were saying , cursed be him who first began to write these euents : cursed bee the printer that shall put them foorth : cursed be the doctors that shall examine them : and cursed be those that shall compile the contents hereof in a volume : cursed be the pope that shall giue his approbation thereunto : cursed be the cardinals arch-bishops and bishops that shall giue any passage or assistance vnto the same . for since the beginning of the world vntil the day of iudgement there neuer hapned , nor euer shall happen an accident of a semblable nature . the acts of the . of december . vpon which day in the morning louyse and magdalene were exorcised by the dominican father . and at the beginning of the exorcismes verrine tooke occasion to speake of saints in this manner . gods pleasure is that i speake of the saints which are in paradise , my mortall enemies . i would haue here resisted god and the blessed trinitie , but they doe constraine me to speake . belzebub , thou art but as a pismire in comparison of god. how strange a thing it is that deuils must bee faine to discourse of the glory of saints whose mortall enemies they are , and would , if it lay in their power , pluck them from thence , and carry them headlong to hell . frauncis is in heauen : and lucifer lost his splendor by his excessiue pride , to the attainement of which frauncis hath aspired by his humilitie . if a z michaelis , a father lawrence , or some great learned personage should preach this , i would not be abashed at it , but that a deuill should speake it by the mouth of a pismire , there lyeth the wonder . but the god of the christians wil haue it so , and he which lyeth in the blessed sacrament at s. baume commandeth it . mortifications are by them that are vnacquainted with their vertues accounted yrksome . iohn baptist with all his repentance was contemned , but is now high in glory in paradise , he is sanctified , and is one of the great familiars and friends of god : who to shew to sinners the way vnto repentance , tooke vpon him repentance when he had not sinned . a wee are therefore to passe through mortification if we would attaine vnto the place of blisse and glory . is it not strange that the deuils should teach men mortification and aduise them thereunto ? ioannes euangelista was the great friend of god , and maryes gardian for her chastitie . stephanus , cursed may'st thou be , i must trumpet foorth thy charity in praying for those that stoned thee . o pernardus , thou art maries darling , and thou dominicke , & thou stanislaus also , though few take notice of thee . p●ulus , thou wert a sinner and persecutor of the christians , but afterwards diddest become a great preacher of vertues . anthonius of padua , through thy humilitie , and for thy other vertues thou art now in paradise . by thy obedience , o abraham , thou art the father of beleeuers : dauid is the glasse of repentance wherein sinners may behold themselues , and how they are to returne vnto their god. tu petrus , thou hast denied thy maister . accursed peter , thou hast cost me deere : o peter , by thy example those that haue denied god will learne to be conuerted . william the hermite was a great sinner , yet by his repentance he found mercie . some go to heauen through repentance , others through innocence . mary is in paradise for her innocence , magdalene for her repentance . lewes king of fraunce is the patron of kings . it is the good pleasure of god , that men of all conditions should be saued . hee hath made election of emperours , and also of the basest sort of people , of shooe-makers , and of husband-men . crispinian was a cobler : athanasius a labouring-man , yet was hee at length chosen to be a bishop . there are of all sorts in heauen ( to our confusion be it spoken ) to the end that none might haue any pretension for excuse . god placeth those in paradise which loue his commandements and keepe them , and doe not quench in themselues his good inspirations . hee sets them at his table : he causeth them to eate of his bread , and drinke of his wine : he doth not as the men of this world doe , vse their seruants as if they were slaues ; nay , there bee diuers that doe a great deale worse , who cherish and make much of their dogges , but doe euill entreate their seruants . then he said that hee should not be abashed if god would elect princes and not men of base condition : yea , we could be contented to haue patience that he should chuse men ; but that women should bee gadding to paradise , that is it that maddeth vs. b cunigonda was an empresse , and is in paradise , so is catherine of alexandria , and eleuen thousand virgines went in one day to paradise , besides men which are not numbred . c margaret of hungary was a queene , shee entred into a monastery , and became so humble that shee would not be called the daughter of a king but of a citizen . cursed be her humility for which we haue payd so deere . to this belzebub replied , amen . then verrine continuing on his discourse , said : barbara was beheaded by her owne father , and presently the diuell slew him vpon the place . the earth and paradise are two countries very distinct and different , heere those that are most rich goe formost , in paradise those that are most good , most humble , and most obedient . d marie was a poore chamber-maid , and the chamber-maid of a paynim , yet is shee now espoused vnto the king of glory , and as great as cunigunda . margaret of scotland was a married woman , and yet shee went to heauen . codelana also was a married woman , whose husband strangled her , and afterwards caused her to be throwne into a pit . elizabeth was the queene dowager of hungary , and in her great humility betooke her selfe to be the mistresse of an hospitall . notwithstanding we could let passe all this with patience , but wee cannot chuse but bee enraged at those that haue committed folly and were great sinners , as were pelagia , thais , and magdalene : which we speake without any preiudice to them or their glorie , it doth rather conduce with the glorie of god and his bounteousnesse , that he would vouchsafe to take them into blisse , who did a thousand times deserue hell. they that will not beleeue what is here spoken , will say that these two here be women , and haue had their lesson giuen vnto them : by which meanes these discourses will not proue vse-full vnto them , which doth put vs in great comfort . a preacher is often wearied in preaching of one sermon , and i haue already made fifteene discourses by the mouth of this woman here ( meaning louyse ) and haue sometimes made two or three in a day of greater extent and length , then preachers in their aduents . cursed be thy force , and cursed be him that hath bestowed it vpon thee . belzebub at this discourse cried out . o power ! then verrine said , it is the force which god giueth her . how strange is it that diuels should preach the commandements of god and his counsels , and should teach the religious , clergie men , priests , and seculars , and all sorts of people ? i tell you , here are viands for all people to eate ; eate he that will. there are not a few of vs who are not well pleased with the sauce , but would rather chuse the sauce of hell. you shall finde notaries that for a matter of fiue sous will register the acts false , and breake their oathes . the diuels are more faithfull vnto their maister then you men are . when the diuels haue once sworne according to the purpose of god and his church , being thus adiured vnto the truth they want ability to lye . men haue their free-will , if they doe ill , they doe goe forth-with to hell ; if good , they are straight admitted into heauen . but the diuell is meerely constrained to speake the truth when god would haue it so : they haue no free-will to doe that which is good , but are enforced , accursed fiends as they are , to deliuer a truth . otherwise to what purpose scrueth the authority of the church , if oathes haue no tye or power ? or to what end are these bookes of exorcisines published ? for they that denie this , must denie the authoritie of the church , and those that haue composed and allowed the said bookes . they must further say , that there was neuer any dispossessed after the taking of an oath . but they plunge into a gulfe , from whence they can neuer issue out , and either they must make search and inquisition , after the curious persons that are in hell , to make explanation of their curiosities , or after the saints in heauen , to cause them to say , that all their writings are nothing worth : and so by a consequence they wil come to deny the church , and so stand defiled with the infectious opinions of the caluinists . how wonderfull is this ? that diuels should preach of good intention , pure affection , puritie of conscience , simplicitie , humilitie , and resignation of the world , and teach men not to reserue the least loue of themselues : as also to shew the meanes toward the attainment of paradise , and to discourse of chastitie and pouertie ? the diuels will be a meanes of the reformation of many monasteries , the diuels will yeeld more furtherance hereunto , then their bishops , abbots , or prelates are able ; to their great griefe doe they reueale it : this must be the meanes of that reformation . then he tooke an oth after this forme : i doe here sweare by that god , whom you worship , and who is your creator and redeemer , that whatsoeuer i haue here spoken is true , and that all is done for his glorie , the saluation of soules , and instruction of the clergie , and laytie , and all sorts of people ; for the good and the bad , and for the reformation of many monasteries as well of men as of women ; all which is most true . i sweare this according to the intention of god and his church , which i neuer did before , and this oth i haue taken vpon the blessed sacrament , and without being spoken vnto by you ; and haue sworne this with all the solemnities that are required to a true oth , according to the intention of god and his spouse the church , that whatsoeuer i haue deliuered was for his glorie , as also for the conue●sion of soules , and the extirpation of heresies , and magicke : all which is true , and nothing is heere vttered against the glorie of god , or against his church ; and i haue said , that it shall haue approbation from the church , and that i neuer tooke such a kind of oth before . and when i was to take this oth , i said , i doe sweare by the liuing god , which is the greatest oth that may be taken . after this he said : those that are so preiudicate as to say , these things are false and very vnsutable to truth , shall doe a wrong to god. they affirme that god is omnipotent , and yet in effect denie his omnipotencie ; and perhaps 〈◊〉 that god is lesse a puissant then the diuell . and in regard these euents runue in a course beyond ordinarie , there are many that will rather denie gods power , then confesse that this is true . the diuell by the first article of their creed , credo patre●s omnipotentem , doth proue , that they are to beleeue that god is omnipotent : and if it be so , he might then haue done all this by a pismire , yea and greater things then these ; for hee can ( if the concurrence of his will and power should resolue thereon ) create a hundred thousand worlds out of nothing . after this , louyse retired her selfe into her chamber , as being all in a sweate , through her exceeding toyle and the vehement action of the diuell . presently did belzebub prince of the diuels in the bodie of magdalene , begin to contest against the mercie of god , in manner as followeth . b o mercie too great ! o god , canst thou not be contented to take from vs sinners , but must thy mercie also extend to those , who haue giuen and made ouer vnto vs bodie and soule , and whatsoeuer else they did or could possesse ? and this they gaue vs in writing , and in schedules signed with their blood , yet for all this doest thou take them from vs ? it is c strange , that thou takest them from vs in such a manner , when they haue made renunciation of thee , thy father , and the holy ghost , together with all his goodnesse , loue , and mercie , that they might bee made vncapable of the same , and bee damned for euermore . they haue renounced thy mother , and all her prayers that she might make for them , with her wombe and breasts , that they might neuer proue compassionate in their behalfe ; her remembrance that she might neuer be mindfull of them ; her will , that she might neuer pray vnto her sonne for their conuersion ; her vnderstanding , that she might neuer think vpon them , but might abandon and giue them vp into the hands of the diuels : all angels , and all saints , and all 〈◊〉 benefits which god had euer bestowed vpon them , or was to bestow vpon them hereafter : all inspirations that might be infused into them to draw them vnto him . they haue cursed all that euer god created for the good of man : all the prayers that angels , saints , and men might make in their behalfe , to the end they might be without all possibilitie of returning to god , saying , they had nought to doe with him , his blessings , fauours or paradise . they haue renounced his passion and blood , with all the merits thereof , that they might haue no power or efficacie vpon their soules , but might lay a pressure vpon them of greater obstinacie . they haue inuocated vpon themselues the wrath of almightie god , of his all-knowing sonne , of the euer-bounteous holy spirit , as also the indignation of the mother of god , of all angels , and of all saints : saying , the blood of the sonne of god fall vpon vs bodie and soule eternally . yet for all this doest thou take them from vs. and notwithstanding that in despite of thee , and all that thou hast done for them , they are desirous to be ours , yet doest thou take them frō vs. they haue taken the diuell and the magician for their god , creator , and redeemer , sauiour , and sanctifier , and will not haue any reference or dependance vpon god , but from the diuell and from the magician , and doe worship , magnifie , and praise as well the diuell as the magician , as if they were gods. they haue renounced god who hath created all : they haue blasphemed him , making retractation of all the good that euer they did for gods sake , and attribute all their subsequent actions to the diuell and the magician : yet for all this art thou so good that thou wouldest bereaue vs of them , and hast thy armes alwaies open to receiue them . they were bequeathed and consecrated to thee , and notwithstanding this , they haue by a sure earnest contracted mariage with the diuel and the magician : for greater confirmation whereof , they did not sticke to signe it with their owne blood : witnessing , that they had now nothing to doe with god , but were affianced wholly vnto the diuell . this mariage was authentically solemnized in the presence of the blessed sacrament , and written by the priest that was the magician : yet for all this , thou art still so good that thou wouldest bereaue vs of them . i said to mary , what hast thou to doe with them to present them to thy sonne , for they haue prostituted themselues to all kinde of voluptuousnesse , as well of men as of diuels and beasts . what hast thou then to do to present such to thy sonne , who is puritie it selfe ? they renounce their good angels , lest they might infuse some inspiration into them to returne vnto thee . and in counterchange they take the diuell for their gard-angell to direct them in whatsoeuer they doe : yet art thou so good and so mercifull , that thou giuest them in exchange theirvsuall angell , and wilt doe the same twentie , thirtie , fourtie times , and in the end wilt cause all the angels to to bee assistant to plucke them from betwixt our hands . they make protestation that they haue conceiued such great anger , rage , disdaine and indignation against god , that they would willingly become diuels , that they might the better hinder others from the fruition of the glorie of god , by those temptations which they would lay close vnto them : d cursing god that hee had made them men , and not diuels : inuocating and heartely praying vnto lucifer , that hee would change his state and condition with them , and that by exchange he would seate himselfe in their place , and they in his : protesting , that they would vndergoe all the torments , paines , and punishments of all the diuels , and of all damned soules , which are and might be so , if they might be able totally to bandie themselues against god , and to ouerthrow his intentions : in respect whereof , they would no more care for all these torments , then they would for a flye . they cause the pictures of their bodies to bee drawne , to the end to giue them to diuels and magicians , that they might make vse of them to offend god. in despight of thee , o god , the diuels , the sea and the earth doe conspire together to swallow them vp , at what time thou wouldest conuert them . they renounce thy passion , and the blessed sacrament of confession , and doe pray , that when the priest should giue absolution vnto them , that then the wrath and indignation of god might fall vpon them and their blood , for their finall condemnation . they protest before your sauiour , that their desire is that when they shall truly and really receiue the blessed sacrament , that then the ayre may bee thronged with multitudes of diuels to take possession of their soules and bodies , and of whatsoeuer else is in them . they protest , that they haue no part or portion in god , but would bee possessed by all the diuels , imagining this to bee the greatest good fortune that euer could happen vnto them , to haue the diuels as guests within them . yea they haue still such a spleene and e disdaine against thee , that by their will there should be nothing in their bodie , that should not some way or other make a shift to offend god : giuing all the parts of their bodie , as their blood , their marrow , their bones , their humours , the haire of their browes , and all to the diuell and to the magician to make charmes of the same , or whatsoeuer else may displease god , his mother , all angels , and all saints . o mercie of too large extention for sinners ! thou makest shew as if thou diddest not see nor vnderstand of al these their villanies and abominations , but art euer readie to present thy wounds vnto thy father , that hee might not vnbend and let flie his indignation vpon them : saying alwaies vnto thy father : father , consider here what i haue endured for sinners , i pray you haue regard vnto my death , and to the loue you beare towards mee , and giue these vnto mee . i will send vnto them so many angels , so many preachers , and sanctified inspirations , that in conclusion they shall be enforced to cast themselues into my armes , as did the poore prodigall childe . let not my blood be shed for them in vaine . belzebub continued on , and said , o , ô , ô , the bountie and mercie of god , of too large an extent for sinners , o iustice , too cruell for hell. and said , he doth vs wrong to take frō vs those who by so many meanes haue been knit and fastned vnto vs , and to the art of magicke . his bountie vnto them is so great , that , to the end they may be conuerted , he doth trauell them with great sicknesses , and by strange and violent temptations : yet for all this they would not be conuerted . he doth permit ( to the vtter confusion of diuels ) that they should be possessed for their more easie conuersion : he causeth the diuell to shew them the iudgements of god , the greatnes of their sinnes , and the paines belonging vnto them , for their more easie conuersion : yet for all this do they remaine for the most part obstinate , saying , that all these things are trifles , and that they are not the first that haue offended god , but that there are many others as well as they : yet for all this god is so gracious that he euer knocks at the doore of their hart , that so at last he may win them home vnto him . f mary doth euer present her wombe , and her breasts vnto her sonne in their behalfe , yet haue they many times despised and renounced them . she prayeth her sonne that for her sake he would compassion their wretched estate , and inspire some or other to pray for their conuersion : that being thus beset and besieged on euery side , they may no longer resist god , but may runne and shelter themselues vnder the wings of his goodnesse and mercie , as a chicken runneth vnder the wings of the henne that nourisheth it . o , ô , ô , confusion of the diuell , of all hell , and of all the sabbaths and assemblies of witches . if the g sinner did but know the bountie and mercy of god , he would be ready to creep & trale his belly vpon the earth , and to pray vnto stones , thornes , trees , flowers , fruites , the sea , the earth , and in briefe all things that euer were created , to conspire and bandie against him for the sinnes and offences which he hath committed against his god. he would desire to be forsaken of all gods creatures , because he hath so grieuously transgressed : he would thinke himselfe vnworthie to tread on the earth , yea vnworthie of eternall damnation , conceiuing and assuredly beleeuing , that the greatest grace that god can bestow vpon him , is to stirre vp all the diuels in hell to punish , torture and giue castigation vnto his villanies , thinking that all this was nothing in comparison of his transgressions . furthermore , sinners would pray all that euer was created to aske mercie of god for them . but , lord , sinners are so stuffed with pride and presumption , that they thinke much , when they haue transgressed , to reueale their sinnes to a confessor : but say , what will hee doe for vs , if wee should confesse our grieuous sinnes vnto him ? and because ( lord ) they are so loaden with pride and obstinacie , giue , giue , giue them to vs ; otherwise you doe offer vs exceeding iniurie . thus being readie to retire and hide my selfe , i cried with a loud voyce in a great rage , for i was driuen into desperation , and deliuered this whole discourse with great furie , and was indeede besides my selfe . finally , turning towards sinners , i said thus vnto them : ha! sinners ; thinke , thinke , thinke vpon the goodnesse of your god ; saying vnto them againe , ha , ha , ha ! thinke vpon his goodnesse , and haue in your remembrance the mercie of your redeemer , creator , and sanctifier . goe your waies , and assure your selues , that if you make not your vse hereof , the wrath and indignation of god will fall vpon you , and all hell will rise vp in iudgement against you . the same day in the euening were louyse and magdalene exorcised by father francis billet ; and in the beginning of the exorcismes , belzebub did fearefully shake the body of magdalene , and said : o mercie of god , thou art too spatiously great ! doest thou alwaies ( lord ) present thy wounds vnto thy father in the behalfe of sinners ? is this a bagge that neuer shutteth ? then he said , we that are diuels doe thus torment the soules in hell in the middest of the flames , sometimes wee tosse them of one side , and sometimes of another , and snatch them from the fire to throw them on ice . what say ye ? will you goe into this countrey ? and speaking vnto magdalene , hee said , cursed be the houre wherein thou wert first possessed , which will cost me so deare that i shall haue cause to remember it for euer . o wisedome of god , too great ! o infinite , incomprehensible , admirable wisedome ! o what space and distance haue the iudgements of god , and the iudgements of men ! o wonder , o iudgemēt of god! whom god is disposed to saue , nothing can doe him annoyance , & whom god will retaine , hell cannot take from him . then belzebub spake to the diuels which were in the bodie of catherine of isle , who began a little to grumble and to make a noyse : come , come , let vs march into the field , we must awake and rouse vp our people . then said verrine , responde maledicte , h obedi ecclesiae , doest thou hope to bee greater then thy maister . to which belzebub replied : it is not the manner of seruants to speake before their maister . verrine said , yet doe i speake before thee , although i am of lesse authoritie then thou . belzebub answered , but it is full sore against thy will. verrine saide , that is true , for i am constrained vnto it . is it fit that diuels should fall out with diuels ? and turning to sister catherine , hee said , they will not suffer thee to eate or sleepe , yet doest thou beleeue that all this proceedeth from naturall causes , is it not so catherine ? catherine , doe not thou hinder or giue a checke hereunto , i beleeue thou art possessed . and speaking to the priest , he said : come your waies , adiure him in the name of iohn , peter , and bernard ▪ what ? must k the diuels acquaint you with the verie meanes ? and speaking to sabbathon , whose name belzebub had formerly discouered , he said : lucifer could not resist , and doest thou that art but as a petty cooke in hell , make shew of an abilitie of resistance ? obedmaledicte . but thou shewest , that a pesant is more fierce and rugged in his disposition , then a gentleman . whilst the priest was exorcising and saying these words , sacro-sancti baptismatis vnda regeneratus ; there are many ( said verrine ) that are baptised , but few that are saued : there are those that would goe to heauen i● a feather-bed , but shall be censured with the iudgemen● of fire . then he began to cry , that he was to speake ( bu● it was vpon compulsion ) of the l workes of mercie virginitie is not sufficient of it selfe to leade vs to heauen , as the foolish virgins conceited : other things ar● also requisite , such as are the workes of mercie . for god hath said that he will not take an account whether men haue read much or said ouer their beads often , but they must do good works , because whē the day of iudgemēt shall come , god will not reckon with our soules what knowledge they haue , but what works they haue done . for he will say ( speaking vnto the reprobate ) whē i was an hungry , you gaue me not to eate ; when i was thirstie , you gaue me not to drink : when i was sicke , you visited me not , when i was in prison , you redeemed mee not : when i was naked , you clothed me not : when i was a stranger , you receiued me not : when i died , you buried me not . by the like reason will he also say , when i wandred & went astray , you reprehended me not for my sin : when in my members i liued ignorantly , you taught me not : when i was in doubt & misaduised , you counselled me not : when i was in affliction , you comforted mee not : when i would suffer in you , you haue not borne patiently the iniuries that were offered vnto you : when any one offended mee in you , you haue not pardoned these offences : when i was persecuted in you , either in the paines of purgatory , or in this world , you tooke no pitie vpon those that persecuted me , either for the good of your neighbours , or for the good of those that were dead . hereupon it is that god saith , whatsoeuer you shall doe vnto the least of mine ( speaking of the poore ) i shall take it as done vnto my selfe . and alleaging that place of the gospel when your lord reproueth iudas of his auarice in blaming of magdalene , he said , the poore you haue alwayes with you , but mee you shall not haue alwayes . and he bare record that magdalen had done a good worke , saying vnto her , that she should be had in memory throughout the world , wheresoeuer this gospel shold be preached . i further say , that he shal set apart those that are damned , & shal say vnto thē , ite maledicti in ignē aeternū , which is prepared for you and for the deuils . then shal he turne to the right side & shal say vnto the good , come ye blessed : when i was hungry , &c , i say the foolish virgins reposed too much confidence in themselues , imagining as many doe in these dayes , that baptisme , faith and virginitie were sufficientlie powerfull to bring them to heauen . no , it not so : for your lord did obiect , that they had no oyle in their lampes ; vnderstanding thereby good works . and when they came to be admitted vnto the supper ( whereby is signified the day of iudgment ) and to be presented before their spouse , he said vnto them , neseio vos . i am a bed , you cannot come in . that is to say , obstinate sinners you come too late , you will repent you of your lazinesse . then shall he turne to the elect , and say , come ye blessed of god my father , possesse the kingdome of heauen which is prouided for you and my angels . it is meete that the emptie seats of the euill angels should be filled vp with men : who though they are nothing but lumpes of clay , yet shall they be installed into their places . then i said , that the angels were very beautifull , and demāded the reason why such goodly creatures should for one sinne be throwne downe from heauen . it was answered mee , because they had more knowledge then men to vnderstand what was good , and auoyde what was euill : but ignorant and fraile sinners , although they commit thousands of offences , shal yet be receiued into mercy whensoeuer they will returne . then hee began to cry againe as loud as hee could , saying , i know not what to doe : i am constrained to tell thee magdalene , that thou art a witch . it is true magdalene , thou hast beene deceiued : god will that i reueale it . it is true magdalene , thou wast deceiued by a priest who was thy confessor . it is not to be wondred if there be a lost sheepe when the sheepeheard is starke naught . this is true magdalene , hee is of marseille , and is called m lewis : he is of the church of acoules ; francis knoweth him , but louyse that heere speaketh neuer saw him . true it is magdalene , that n louyse would haue resisted this , and was not willing at the beginnig that this should be published . thou hast giuen and bequeathed thy selfe vnto the diuell o magdalene , and hast renounced thy god and his mother : thy baptisme , and all heauen : thou hast giuen a schedull to the diuel magdalene , which louyse neuer saw . it is a truth magdalene , that when thou wert first seduced , thou wert in thy fathers house : and as true is it , that thou hast giuen leaue and licence vnto the diuell to enter into thy body . take heede p magdalene , take heede , take heede , least thou incurre some dreadfull iudgement , thou being now confessed as thou art : if it were not so , i had no reason to speake it . thy confessours are wise , and haue not reuealed thy sinnes vnto me . this is most true magdalene : louyse knoweth nothing of it : beware therefore , beware , beware , how thou doest coniecture that this should come either from thy confessours , or from louyse . this is true magdalene , this is true , neuer striue and struggle for the matter : it is for the glory of god , and thou shalt receiue benefit by it . it is true magdalene that hee stands not in neede of thee , for he should not be god if he had neede of thee , or of any other creature . all shall redound vnto thy profit ; doe not vexe at it . god is so gracious that his end is not to publish any mens disgrace to the world , but to conuert them . then hee ●aid to those that were present ; if you doe not make inquirie after him , you shall all stand charged with him ( thereby meaning lewis ) . he further said with a high voice : you priests , be not you troubled at any thing : euill priests cannot preiudice those that are good , neither are the good to be despised or disesteemed because there are some that are euill . if lewis will not be conuerted , hee well deserueth to be burned aliue . it is true magdalene , hee first seduced thee to renounce thy god , thy baptisme , and thy part in paradise . thou hast chosen hell for thy mansion place , yet shalt thou not goe thither , because god will assist thee . it is true magdalene , the magician hath those schedules : trouble not thy selfe , he shall be forced to restore them . it is true magdalene , the r priests haue watched with thee , and happie was it for thee that they did so : if they had not , the diuels would haue carried thee away . it is true magdalene , thou art a witch , and hast performed whatsoeuer belongeth thereunto in great solemnitie : thou hast renounced god at three seuerall masses , one at mid-night , another at the dawning of the day , and the third was at high masse . it is true magdalene , god hath pardoned thee : resist cursed belzebub : the diuels haue no more force then is allotted vnto them . it is true magdalene , thou hast alwaies withstoode thy god , his inspirations , and all other admonitions as well of the angels of heauen , as of the men of this world , so that they could preuaile nothing in thy behalfe : yet is thy god so gracious magdalene , that hee hath harkened vnto many soules that haue beene acceptable vnto him , when they made intercession for thee . it is true magdalene , many haue said masses : many haue done pennance , and giuen almes : many haue wrought good workes for thy sake , and all this hath beene done by thy fathers and mothers as well corporall as spirituall . s magdalene , if the starres of heauen were capable to thanke god for thee , or the leaues of trees , or the very stones of this baume , they would willingly do it : for thy sinnes in number doe surmount the sand of the sea. o magdalene , the goodnesse of god doth not shine so bright in peter , paul , dauid , william the hermite , in theophilus , or in cyprianus as it shineth in thee . it appeareth not so bright in magdalene the sister of martha , nor in pelagia , nor in thais , nor in marie of aegypt , nor in the woman of samaria as it shineth in thee . yet magdalene art thou a greater sinner then they , then verrine cried to all the assembly , that they should haue compassion of her soule , and that if god did not protect them with his grace , they would bee farre worse then she . then he said , humble thy selfe magdalene , and acknowledge that thou art lesse then nothing . it were no wonder to see a little innocent goe to heauen , but ( o great wonder ) to see a soule that hath renounced her maker , baptisme , and heauen , to returne to god , hell it selfe is confounded thereat . lucifer , now doe all thou canst , call together all the princes which are in the body of magdalene : for this is done against thee . then he began to talke in this manner . what t a wonder would it be to see a king take a pismire , and exalt it vnto honour . men would be amazed to see him thus honour a pismire ; and this amazement would be encreased if he should take it , and set it in his chamber to honour it the more . his princes would mocke at him , and say , there were ladies enough for him to honour without exalting a pismire : or if hee should take a country wench to wife , they will say that kings ought u to wed with equals , and those of their owne ranke . yet for all this the pismire should not haue eares to vnderstand when it was honoured , nor words to vaunt and boast it selfe , nor a proud body to swell at it : and continuing still a pismire , it would neuer come to be a lyon , a leopard , or an horse , but would alwaies remaine a pismire . so louyse because thou art a pismire , thou shouldest the more admire the puissance , wisedome , bounty , and humilitie of thy king that hath made election of thee ; and would haue thee to be prouident as is the pismire , fore-casting in the summer how to liue in winter . so must thou ( pismire ) doe ; thou must amasse and treasure vp much good workes in the summer of this world against the winter , which is the houre of thy death . from this pismire will god glorifie himselfe , and make vse of her , although she be but a pismire ; for hee is able to make a pismire speake , if he please . this will he doe , to gaine soules vnto himselfe ; and she shall doe well to conceiue that all proceedeth from god , and that she her selfe is but as a leafe of a tree , nay lesse , nay that she is nothing thereby , to declare that all this commeth from god. then turning againe to magdalene , he said : magdalene thy soule is like a common-wealth ; thou must put to death the x princes that are within , that a peace may bee there established . it is true magdalene , disarme them all , their weapons are thy consents ; cut off their heads , and thy common-wealth will be free from danger . doest thou not know , that god doth alwaies worke order out of disorder ? courage magdalene , humble thy selfe , and subiect thy selfe vnder the feete of euery one . then speaking to belzebub , verrine said , humble thy selfe cursed belzebub ; and verrine was the first that made him to humble himselfe ; who setting his foot vpon his head , said , accursed , miserable , and proud spirit , thou wouldest on sunday last haue plucked god from his throne if thou haddest been able , and wouldest not worship him , yet now thou art debased vnder my feete . then he cried to the assembly , come heere , and helpe to humble this cursed belzebub ; let euery one of you set his foote on his head , and in contempt of him say three times , ite maledicti in ignem aeternum . then he commanded on gods behalfe , that euery one should deiect magdalene , and humble her , by putting their feete on her head ; and said , take courage vnto thee magdalene , this i● behoofefull for thee , for the remission of thy sins , and the confusion of lucifer , belzebub , and all hell . o great confusion ! that the diuels should be at ods , and combat against diuels , and take part with god ; it was neuer before heard of . hold thy selfe magdalene to bee the most vile and detested creature that is vpon the earth , and thou shalt proue another magdalene , and shalt die a penitent . o magdalene , thou shalt be a y helper vnto s. vrsula , and shalt be much honoured . a great sinner shall find great mercy , witnesse the prophet dauid , and a lesse sinner ●esse mercy . o great , great , great mercy ! let euery one pray for it . then the priest tooke the blessed sacrament at verrines owne instance , to make him sweare , who said , magdalene , i say this in thy behalfe , adoramus te christum , & miserere ei , miserere ei . and as those that were there presēt were saying miserere mei deus , vpō a suddē he began to howle and cry like a galli-slaue , and as if he were framed out of rage and despaire , saying , miserere tui , z miserere tui , miserere tui , magdalene ; to shew how god doth reioyce at the conuersion of this soule . o magdalene , the angels of heauen would triumph at it , and lucifer with the whole kingdome of hell would grow sad and dumpish vpon the same . it is true magdalene , thou art in a desert very happie for thee . cursed be s. baume , o how fortunate is it vnto thee , o how disasterous vnto hell . this is the sheepe , which the prophet saw deuoured by the wolfe , whereof nothing but the peeces of the eares was remnant ; which signifieth the soule of an obstinate sinner ; for men in an agonie lose their hearing last . that you may therefore be conuerted , you must haue the eares of your hearts open , thereby to receiue in the inspirations of god. o magdalene ! worship the right hand of thy god , worship also his left hand ; worship his side magdalen , where all thy sins lie buried ; worship his head that was couered with thornes for thy sake , magdalene ; and beg from him one thorne of true compunction . it is true magdalene , thou hast offended him in thy fiue senses , and magdalene , his fiue wounds haue made reparation of the same . a braue miracle magdalene , that the diuels should say , miserere tui and should beg mercy for thee . a and then verrine sware , according to the meaning of god and his church , vpon the blessed sacrament ( confessing in the said sacrament the reall presence with his humanitie , diuinity and all his glory ) that louyse knew nothing of this , neither vnderstood shee that magdalene was a witch , or of the schedule : all which ( said he ) is true , and hee that would denie this , must denie the power of god , the authoritie of his church , and the vertue and efficacy of exorcismes : god hauing told peter , that the gates of hell should not preuaile against his church . tu es petrus & super hanc petram . they should further denie all bookes of exorcismes , if they denie that the diuell cannot speake truth , when god forceth him thereunto . and turning againe vnto magdalene hee said vnto her : thy b father gaue thee not vnto the diuell magdalene . it is true magdalene , thou diddest indeed abide in thy fathers house at that time , magdalene , and yet tookest not thy bane with s. vrsula . it is no wonder that a yong girle should bee led astray as a sheep when her shepheard is the meanes hereof : but this was no shepheard of the gospell , but of the number of those that fly away when they see the wolfe ; nay worse , he is the wolfe himselfe , and hell is well stuffed with such as hee . it is true magdalene thou wert and art possessed , and it was expedient that the priests should watch with thee ; for otherwise the diuels had carried thee away , such power had they ouer thee both here and abroad , and wheresoeuer thou wentest . then he discoursed of lewes , and said : o c lewes , if thou be not conuerted thou shalt bee burned aliue : but if thou be , then shalt thou proue a theophilus , and a cyprian . mary will endeauour to conuert thee ; therefore beware lewes how thou resist her . i am the executioner of that high iustice , and am constrained by force vnto obedience . d if i were capable of heauen you would peraduenture pray vnto god for me , but your prayers will not be auaileable vnto me ; i am deba●'d from paradice , the sentence is gone forth against me . the sentence of the highest is not as an earthly sentēce , obnoxious vnto change , and repealeable for money . ite maledicti , venite benedicti , shall stand for euermore . iurauit dominus & non poenitebit , he shall neuer repent himselfe thereof . if the kings of the earth make good the performance of what they haue promised , who are in comparison but as gnats ; much more will the king of glory , and god of israel auow his denuntiations . then hee said , o great miracle , full of rarenesse and nouelty destinated to gods glory , and to the conuersion of sinners ; there is nothing in it preiudiciall to god or his church : it is for the reputation and honour of the fathers of your doctrine , the diuels hauing conspired to root them and the companie of s. vrsula out of the church ; but it is a greater wonder that a diuell should adore god and should confesse and say vnto the blessed sacrament , behold my god and my iudge , then if all the christians in the world should without intermission call vpon all the names of god , and should returne backe to goe them ouer againe till the day of iudgement . it is no wonder if those doe well that haue a power thereunto , that is , if they doe often call vpon and worship their god : but this is an exceeding great wonder that those e who of themselues haue no capacity vnto goodnesse , should yet doe the thing that is good , when it is commanded them from god. this the diuels doe without any expectance or hope of compensation . and whiles that pange lingua was said , to the honour of the blessed sacrament , which the priest held , vpon the rehearsall of this verse , sola fides sufficit , verrine cryed , o this is most true , sola fides sufficit , faith a-alone is sufficient . how can it bee that so f great a god should be contained in such a little host ? and he cryed out , saying ; yet is it true , hee is present here ; worship you him , for hee is here really and truly ; cursed bee the curious . curiositie will let them drop into a pit , from whence they shall not bee able to issue forth at their pleasure . we our selues are constrained to worship him and to beleeue his presence there : we suggest many forgeries and falshoods vnto the curious , so that they are more pregnant to beleeue vs , then to listen vnto god. g after all this he said , that the diuels were theeues ; and added : wee vse to enter in at the gate that is , the will , but when that gate is shut , we enter in at the windowes , ( as we practise in the houses of magitians and witches where wee come in at the windowes , that is , the fiue senses . for our manner is to make our approches and assaults on that side , where we finde them most vnable for resistance . this might suffice to conuert many soules , yea euen the diuels themsel●es if they had a possibility to be conuerted . s. iohn saith , possumus bibere , we cannot say this , we cannot be reclaimed : for , in inferno nulla est redemptio . the acts of the . of december . . on this day in the morning , there chanced to arriue thither a religious person of the order of s. francis de paul , a minime fryer ; who kneeling on his knees neere the steps , by which you goe to the holy penitence , there befell this dispute that followeth . when belzebub began to cruciate and shake the bodie of magdalene , verrine , one of the diuels that was in the body of lonyse de capeau , began to say : feare not magdalene , thou art very happy to be thus tortured in this world , for they shall not haue power vpon thee in the world to come : so it is magdalene , that god desireth to make triall in this world of those whom he loueth . beleeue magdalene , this is a certaine truth , and i am constrained to vtter the same , although my desire was to palliate and keepe it close . i know not what to doe , i am not able to withstand it . then h the said religious person said vnto verrine : peace thou accursed spirit , thou art the father of lies and falshood . to which verrine replyed : it is true , i am the father of lies , but being compelled therunto by the vnresistable working of the almighty , i must of necessity deliuer the truth . the frier answered : pease thou damned spirit , thou canst not speake a truth , thou art the father of lies , and therefore art not capable to speake any thing truely . s. thomas saith , that truth is no vertue in him that onely speaketh it , but when the person that vttereth the same , is thereby made vpright and sincere , then , and not before it is a vertue . ae . . qae . . art . . he further saith , that i this vertue is no theologicall or intellectuall vertue , but a morall ; and therefore may be pronounced either by one that speaketh truth , or by a lyar . doctor maldonat vpon the k . chapter of s. iohn doth with great subtility obserue , that the diuell may speake a truth , for he spake the truth in confessing christ iesus to be the sonne of god : and albeit it may be obiected that he doth this to an euill purpose , yet was it not so in this particular : for although it is to be coniectured that he spake by constranit , yet doth not this hinder but that he might speake the truth . hee spake the truth in the third of kings , . chapter , when he said that hee would be a lying spirit : as also when he alleaged scripture to iesus in the desert , although it was leuelled to a wicked purpose . notwithstanding wee ought to beware how we beleeue what hee saith , if it be not cleere , that it is by coaction and in the vertue of the name of god by exorcismes , and that he speaketh conformable vnto the scriptures and the doctrine of the church ; and in this case wee are not to beleeue him , but the scripture . then said verrine , i will proue vnto thee that what i haue spoken is true , & that the diuell is able to speake truth . he replyed thou canst not , for thou hast no ability to doe good , thou art an accursed and wicked spirit . verrine answered : it is true , i am an accursed , wicked , and damned spirit , and am not able of my selfe to speake any thing but falshood , and to act nothing but mischiefe . it is true , that of mine owne free will i cannot doe the thing that is good , but when i am constrained by almighty god , there is a necessity laid vpon me to deliuer the truth . then the frier hearing that masse was begun , held his peace . and verrine said , i will take gods part , and since i am forced vnto obedience , i will serue him with more obedience then you . then he cried out as loud as he could : b who dares deny that diuels may speake truth ? i say they may as wel denie that god is omnipotent , and that there is no authority in the church , and that all the bookes of exorcismes are idle and of none effect . they must also denie and disapproue of all the oathes which exorcists do● cause the diuels to take : for why do they demand it of them , and make them sweare to deliuer the truth , if they are disabled to speak the truth ? or why do they lose so much time which they employ about those that are possessed , if they can draw nothing but falshood from them . true it is ( said verrine ) when the exorcists are not circumspect and well aduised , it is likely the diuels make their aduantages thereof , and so somtimes sweare falsly against god and his church : but this is no fault of ours , it is the exorcists fault , because they haue not had that circumspection as to cause them to sweare , as i haue done , according to the intention of god and his church , and also according to the meaning of the exorcist : in which case wee cannot lye , but are constrained to speake the truth . if this were not so , i should then say that the diuell had more power then god. but it is cleere , the diuell must acknowledge a subordination vnto god , not out of loue , but by compulsion , by which they are tied vnto obedience . then the frier said vnto the priests and other religious persons that were there : make this diuell hold his peace , and himselfe said , peace thou cursed spirit , peace . but the diuell euer shewed himselfe more and more couragious to speake on gods behalfe , and said resolutly , that he would not obey him , for he had a superior mightier thē he ( meaning the frier ) yea more powerfull then the exorcist that did command him . at this the frier grew angry and said : peace thou wicked spirit , peace : get thee into hell thou damned fiend ; and spake to the assemblie : my masters , you should make him hold his peace : this is a cursed spirit , and speakes nothing but lyes , and saith that god is his redeemer . to this verrine answered , that hee lyed : for hee had said that god was his creator and iudge , but not his redeemer . to which the frier answered , that hee vnderstood him so . then verrine told him , that hee had no good eares , and vnderstood him amisse . hereupon the frier said : i do assure you , you ought to make him hold his peace : & he himselfe began to threaten him saying : peace thou blasphemous beast , peace : cōmest thou here to preach lies ? thou saiest that thou art sent from god to preach the gospell : wee haue preachers enow without thee . to this verrine replied , thou lyest , and doest misvnderstand me , i said not so : thou knowest not the bottome of this businesse , l and that maketh thee to speake so foolishly as thou doest . it is most true , i neuer so much as said that i was sent from god to preach the gospell : i should lye to say it . i said that i was here in the bodie of this vnhappie woman , who hath begged from god that shee might bee humbled euen to the paines of hell , for the saluation of her neighbours . i said , that god had permitted me to enter into this body for his glorie , and the conuersion of many soules , and in particular of these two , which thou curious fellow knowest not . thou art a proud arrogant fellow , and worse then a diuell , except thou humble thy selfe , and i will proue it vnto thee that thou beleeuest not thy god to be omnipotent . thou art worse then an hereticke , except thou repent and beleeue what i haue spoken . get thee gon , get thee gon accursed spirit ( said the frier ) i will not beleeue the diuell . then said verrine , i doe adiure thee by the liuing god to come with me and sweare that all which i haue said is true . for thou deseruest to bee burnt aliue , if thou doest not beleeue thy god to be omnipotent . why saiest thou thy credo , if thou beleeuest not what i haue spoken ? it is not to bee auoided : thou must either denie the puissance of god , or confesse that this is true . to this the frier replied , that there was a m woman in paris much resembling the condition of this woman , in whom was discouered a great deale of knauerie and iugling , and that she did deceiue much people . verrine told him that it was true : shee did indeede cousen many : but louyse was trulie possessed . let her life belooked into , and let her be turned ouer to the examinations of the sharpest vnderstandings . shee would bee readie euen to suffer martyrdome to maintaine this auerment , if need did so require , because it would redowne vnto the glorie of her god. then verrine ingeminated that speech to go● and sweare with him , and that louyse could not communicate till they were both sworne . the frier made great resistance hereunto , and would by no meanes obey it , saying , that hee would not bee commanded by a diuell . hereunto verrine answered : it n standeth not with reason to obey the diuell : i command thee not from my selfe , but say vnto thee on gods behalfe , that thou ●ome along and sweare with mee : it waxeth late , and louyse is to communicate . then the frier said vnto the priest which held the blessed sacrament : father , doe ●ou commaund me , for i will not obey the diuell . whereupon the priest commanding him , he came and wore vpon the te igitur , and then vpon the blessed ●acrament . verrine also taking such an oath , the like whereof hee had neuer taken before , said thus : i doe weare by the liuing god , that whatsoeuer i haue said , i ●aue been constrained to vtter the same vnto you . it is ●rue , o god , who art here really and truly with thy bo●ie and blood , with thy diuinitie , power , wisdome , and ●ountie . the said frier was present , when hee swore ●hus , to whom he said : i doe sweare by the god of is●ael , and by the god of the christians , that all which i ●aue spoken is true . i sweare vnto thee according to ●he meaning of god and his church , and according to ●he exorcists intention also , that when wee are infor●ed thereunto by god , we must put his good pleasure 〈◊〉 execution , keeping all the solemnities that are requi●te in taking a true and perfect oath . then the frier submitted himselfe , and said that hee ●ad spoken nothing against god or his church , and be●eeued that god was omnipotent , and was able to ●orce the deuill to deliuer a truth when it pleased him . ●nd so . submitting himselfe , he rested satisfied . the deuill thereupon told him , thou art exceeding ●roud , learne to humble thy selfe , and bee not so ouer-●urious : for the curious fall into a pit , from whence ●hey cannot free themselues when they will : alleaging caluin , beza , luther , iulian the apostata , simon ma●us ; and saying , doe not thou boast thy strength aboue heirs , for there haue been priests and religious per●ons that afterwards became heretikes , as caluin , beza , luther . verrine further said vnto him : and of what religion art thou ? doth thy order command thee to bee proud ? i will proue vnto thee , that thou art arrogant and selfe-opinioned , and wouldest circle in the omnipotencie of god within thy narrow vnderstanding . humble thy selfe , for it ill beseemeth one of thy coate to bee thus drenched in curiositie . the o supremest seraphins doe euery day make new discoueries of great perfections in god , the same doth his mother , and all the angels . salomon , when hee dedicated his temple , said , hee that created heauen and earth , whom the heauen of heauens cannot containe : and wilt not thou that art but a worme which crauleth on the earth , submit thy selfe but wouldest hoope in the omnipotencie , bountie , and wisedome of thy god within the cancels of thine owne memorie and braine . vpon this the frier rested satisfied , and submitted himselfe with many words of humiliation . verrine also discoursed touching the reason of these present writings , in forme of a letter missiue : the tenour whereof here ensueth . the men of these times are so curious , that god must bee as a gardener vnto them , ( witnesse magdalen , to whom he appeared in the semblance of a gardener ) and fit diuers sorts of sallets vnto their palats , lest they should be disrelished ; wherein he resembleth a good father , who doth so affectionately loue his child , that he is euer asking him , what wilt thou eate childe ? and if the childe chance to say , i haue no appetite , i see nothing i can eate , the father will cause daintie and exquisite meate to bee set before him , the best that may bee gotten : if then the childe should say ; nothing heere pleaseth me ; the fault is not in the victuals , but in him that is sicke , and hath his tafte ill-affected . what doth the father then ? doth he fall a beating of him ? doth he threaten and chide him ? no ; but goeth about and searcheth after other strange victuals , which may chance to please them for their noueltie , as being such which hee had neuer seene , tasted , or heard talke of . euen so doth your god by you , for he is an hundred times more carefull then all the naturall fathers that are . this father both of your soules and bodies , when he obserueth that the soule hath no appetite vnto such varietie of good meates , which as a father hee hath solicitously prouided ; such as is the holy scripture ( it is true , euery one doth not vnderstand this ) which is a meat too lushious , too delicious , too precious ; and all cannot rellish and like the same , especially women and fooles ; it is too hot for them , and there are hundreds that burne their p fingers , for being too nimble and presumptuous , and because they would make their priuate interpretations vpon the same , which they vse to square by their owne iudgements : and further , hee prouideth for them other good wholesome foode , to wit , the liues of saints , and many miracles ; yet for all this they are euer squemish , and cannot downe with these course cates . where lieth the fault ? it is because their palate is by some infirmitie and indisposition disseasoned , for the meate remaineth good , though the taste bee naughtely affected . what doth this father then ? he doth loue his children so tenderly , that hee enquireth after fresh and vnaccustomed delicacies by new and vnusuall miracles . like vnto the spouse who loueth his wife so dearely , that he is euer presenting her with some new token of his affection . o church reioyce now at thy husband ; thou art that chast wife , whom if any will follow , hee must not walke in darknesse , for the holie ghost doth guide thee by his light and illumination . i am not a whit abashed , that the caluinists make refusall of thee , for they are exiled from the bosome of the church , and haue no light to vnderstand the truth : but i wonder most , that the children of this church doe not make vse of the light of the gospell . here now is nothing spoken either against god or his church . the same day in the euening the sister louyse and the sister magdalene were exorcised by father francis billet . then verrine turning himselfe toward magdalene , said : beware magdalene , belzebub would cast thee downe headlong into despaire : it is a good signe , magdalene . he saith that thou shalt not be able to resist him ; but magdalene hee lieth in saying so , for thou hast more brothers in heauen , then thou hast aduersaries in hell . take courage magdalene , one of thy brothers is able to doe more , then all hell set together . and speaking to belzebub , he said : ha wretched fiend , thou doest tempt magdalene , and tell her that she shall be damned : i say no , magdalene , thou shalt be saued : and i tell thee againe from the liuing god , magdalene thou shalt be saued . he said againe to lucifer ; in hell i acknowledge thee for my superiour , but in this body god hath made me thy master . it is not to bee wondred at , if many men shall with difficultie bee induced to beleeue a matter altogether vnusuall . a great sinner ought to vse great repentance : thou shalt repent magdalene , and god shall giue thee life : put thy confidence in him , for he shall more helpe thee , then all hell can hurt thee . god hath promised to heare the prayers of the iust : a thousand ( magdalene ) haue begged for thee mercie and grace , and at the last haue found it : for thee magdalene haue they knocked at the doore of mercie , and at length it hath been opened vnto them . thy good workes ( magdalene ) shall not be able to saue thee , but the blood of thy redeemer . it will bee q proued that there haue been more then a thousand masses said for thee ; and doest thou think that so many sacrifices haue been all barren and vneffectuall ? shall not the eternall father haue regard vnto his son , equall vnto him in power , wisedome , and bountie ? take a good courage magdalene , i doe assure thee that hee is omnipotent and euer-bounteous : that he hath pardoned thy offences , and being that all-knowing vnderstanding , he hath taken notice of thy miseries : for in the glasse of his owne essence he seeth all things , and there is a perfect representation in him of all euents whatsoeuer , as if they were now present . it is true , r thou blessed mother of god , thou hast presented thy breasts for her , more then ten thousand times . and thou magdalene hast made tender of thy repentance ; and thou peter prince of apostles , hast shed many teares for the conuersion of this magdalene . ioannes baptista hath also interceded for thee , and did present his innocencie in thy behalfe . and thou dominicke hast been very fauou●able vnto her : and thou bernardus and antonius haue prayed for her . take a good heart magdalene , keep thy owne magdalene , and thou shalt become another magdalene , or another thais . god is wearied in expectation of thee : giue him to drinke magdalene : but o lord how canst thou bee thirstie , since thou hast no neede of thy creatures ? but as christ demanded drinke of the samaritane woman , and then also when hee was nailed to the crosse : so magdalene , thou shalt doe well to let him drinke of thy teares , and for a little of this liquour hee shall bestow vpon thee the wine of his loue , and shall take from thee all thirstinesse and alteration whatsoeuer . s who will beleeue that the diuell should thus endeuour to conuert magdalene and the magician ? magdalene , i doe assure thee from god , that he who hath deliuered the children of israel from the red sea , will , if thou humble thy selfe , euen to the pit of hell , although thou haddest committed an hundred million of sins more then thou hast done , receiue thee into grace , saying : in quacunque hora. for magdalene , hee cannot be lesse then his word . this and many other discourses of a semblable nature did hee confirme and strengthen with his accustomed oath . quod licet dicere , licet scribere : whatsoeuer is lawfull to be said , is lawfull to be written . but as the wicked spirits doe not speake vnto men but by the tongues of men , so neither can they write to men , but by the ministerie and seruice of men : god not permitting vnto them a free vse either of the one or the other . vpon the same day did verrine dictate many letters , saying to father francis billet , write me certaine letters after this tenure , and first of all one to the priest t lewis . lewis , for the saluation of thy soule , for the glorie of god , and edification of thy neighbour , come to s. baume , and obey the sonne of the virgin that calleth thee vnto him , or doth otherwise threaten thee , that if thou doe not obey him for loue , thou shalt be enforced thereunto by iustice . come if thou be wise , come if thou be wise , come if thou be wise , obey , obey , obey for the honour of the blessed trinitie , come along with those that goe to seeke thee , who will accompanie thee , and will become pledges for thee . if thou be well aduised thou wilt come . for there is a great processe betwixt the iustice and mercie of god , which are the two daughters of the eternall father : obey mercie the eldest daughter , for she is euer fauourable vnto sinners : the virgin mary is thy aduocate , and theophilus prayeth for thee , and is one of thy solicitors : cyprian is another , and was a magician as thou art : dauid is another : william the hermite doth also pray for thee , and so doth matthew the publican . mary the sister of martha is thy aduocate : pelagia is another : mary of aegypt is another : thais also is another , and the woman of samaria is another : who doth inuite thee to come and slake thy thirst with that water which god gaue vnto her when he was so weary , as she also gaue him to drinke when she was conuerted . our lord was so exceedingly thirstie , that being fixed to the tree of the crosse , he cried , i thirst , that is to say , after the saluation of soules , especially of obstinate soules , such as thine is : and god from all eternitie hath foreseene this miracle . be conuerted , be conuerted , be conuerted vnto me , saith iesus christ , to all trangressing and sin-burthened soules : for i desire not the death of a sinner , but that he should liue and bee conuerted , that god might take mercie vpon him . take heede how thou check and giue impeachment to the words contained in this letter , and how thou doest slight and disesteemest the same . thinke thy selfe vnworthie , yea most vnworthie of that solicitude and care , which god of his great goodnesse hath of thy soule . hee hath said it , that hee came not for the iust but for sinners : and by how much the greater their transgressions are , by so much the more will the glory u of god bee magnified , and the greater will the compensation bee which they shall receiue at gods hands , if there doe precede a great contrition that they haue offended him . beware of the temptations and subtilties of lucifer , belzebub , leuiathan , balberith , asmodee , and asteroth , who doe slily drop their temptations into thee . but as thou diddest not feare to renounce thy god , thy baptisme , and part in paradise , so bee not thou affraid seriously to renounce lucifer , and all the aboue named princes , and that portion which is prepared for thee in the depth of the lowest hell according to thy demerits . s doe not saile to come hither , for vpon thy comming all hell will fall into despaire , and the diuels will be put to their last shifts and subtilties . behold the seales of those that haue seene this miracle , and haue beene present when louyse capeau was exorcised , and when one of the diuels named verrine began to cry as loud as hee could , that hee was constrained from the liuing god to say , that lewes gaufridy whose aboad is at accoules neere the palace , is a magician : and hath said and sworne , that whatsoeuer he hath spoken is true , to the glory of god and saluation of soules . the oath was taken vpon the blessed sacrament with great solemnitie , according to the meaning of god and his church , and of the priest that did exorcise him . and also the vnder signed witnesses doe promise all in generall , that is the said lewes be conuerted priuatly in s. banme , they will silence his sinnes as if they were his confessours . x it was signed after this manner . i paschalis vnworthie priest haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i geraud vnworthy priest , yea the most vnworthie of all haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i peter michaelis , vnworthy , haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i denis guillemini prior of romoules , most vnworthie , haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . i balthazar charuaz haue seene and vnderstood the oath that is within written , and am thereof an eye-witnesse . then did hee dictate the manner , how the said witnesses who did voluntarily tender themselues to carrie the saide letter , were to proceede in the execution of this information in manner y as followeth . to remember that if they came late , they should goe to the z capuchins , and should giue the letter to the father gouernour , together with the three that hee would chuse to conferre with lewes : and they all should bee present at the reading of the letter , and should first heare masse although it were before day , and should receiue the communion to this purpose : and the a capuchins should make themselues ready to seeke him out as soone as it was day , and should cause a masse to be said for a soule that had great neede thereof . and if they shall finde him well disposed to renounce magicians with all due ceremonie and solemnitie as the church hath commanded , and to returne to his god , the capuchins are then to bring them to their church , and to examine him , that all may bee by him performed , that is requisite to draw him from the hands of the diuell , and to reseate him in the grace of his god. and in this case it shall not neede to bring him hither , vnlesse it be afterwards to giue thankes vnto god , to his and mary magdalenes glory , and to the further honour and reputation of saint baume . and if he be conuerted , then those that goe thither are to tarry there two or three dayes if there bee occasion for the same , and shall make knowne vnto him many particulars which they haue obserued from these exorcismes : and shall speake of the ingratitude of obstinate soules vnto god , to their euerlasting perdition , and to the confusion of diuels and all hell. as also , how one of the seruants of belzebub was forced to cry out : o the great mercy , o the great mercy , o the great mercy of god! men are vngratefull , and notwithstanding all their ingratitude and renunciation of god , he doth yet take them into fauour without any exprobration of their faults against them . also , how the said seruant of belzebub did out-braue lucifer , and adiured belzebub , treading him vnder his feete , and commanding the whole assembly to set their feete vpon his head , and how he was contented to assubiect himselfe to whatsoeuer was commanded him by his owne slaue ( meaning verrine ) and how that if verrine had beene capable to be prayed for , they would haue made intercessions for him : but they being not to doe this for him , because his place was determinatly set downe to be in hell , god commanded him to say vnto them , that they should rather haue compassion of this soule that had a capacitie to bee conuerted , and should pray to god for him . among other memorials touching lewis the priest , there was this ensuing aduertisement set downe . that they should chuse three of the most auncient , learned , and able capuchins , that the father the gouernour could make election of , who were to goe to the house of madame b blanquart , and to cause lewis to come along with him : and that those who were to goe to enquire after him , should disclose nothing to madame blanquart , c but should onely say that they were come about an affaire of importance , and that she should rest satisfied with this generality . there were then fiue of them that were to goe from hence , who with the three capuchins should make eight , and lewis himselfe the ninth : and thereupon they should tell him that the nine quires of angels would reioyce at his conuersion , and that he should turne home if he were wife , being now detected by the prouidence of god. after this did he dictate another letter to the superiour of the capuchins , of the couent at marseille in the name of father francis billet : the forme whereof here ensueth . my brothers , i beseech you for the honour of god forth-with to enquire after m. iames d priest of the church of accoules , that you together with him may finde out m. lewis , whom you are not to leaue vntill you haue brought him into the house of madame blanquart ; the priest that shall be with him will be able to giue assistance vnto you . and if the said lewis shall be any whit bettered by this present letter , the other is to be kept backe , and you are to shroud all these things in secrecie as if you had heard it in confession : thereby to shew , that this proceedeth from god and his church , e who will not haue sinners to bee openly discouered , till they haue beene charitably admonished by their brethren , as christ saith in his gospell . and he himselfe saith , that if any one sinneth , admonish him priuatly between you and him . he hath had already one admonition from francis billet , priest of the doctrine , which hee hath vtterly reiected , and made no account thereof , and would not bee brought to confesse the truth . he is now vpon the second point , which is , when god commandeth to take men fit and proper to execute a worke of this nature . wish him to beware that he make his vse of the third point : which is , that except hee be conuerted , god layeth his command vpon his church , that is bound more then any wife of the world to obey her husband , with extremitie of rigour to punish all them that are not obseruant of his commandements and counsels . the superscription was . to my deerest brothers the reuerend father the superiour , and friars of the couent of marseille of the order of the capuchins , at marseille . within the saide letter there was a scrowle containing this that followeth . take heede of the third : cursed bee the priest whose conuersation suteth not with the wayes of god , and who hath promised his church , when his f orders were giuen vnto him to serue , loue , and feare god , reiecting the loue of all creatures for the loue of him . and seeing the diuell is more powerfull ouer the soule then god , and since thou doest acknowledge , obey , and harken more vnto lucifer , belzebub , or whatsoeuer else is hellish , then to thy god , and doest entombe the glory of god , the saluation of thy soule , thy part in paradise , and the edification of thy neighbours in neglect and vtter obliuion : as also , because thou giuest occasion of scandall , if thou bee not wise to follow first the counsel of god , and then the aduise of thy best friends : hence it is that the diuell doth seriously imploy himselfe , and labour the conuersion of thy soule , although he be forced thereunto : all vengeance and malediction light vpon thee . o rare and euer to be admired wonder : god himselfe who is almightie , was not able to plucke thee back from thy perdition and sinfull estate , neither could his mother , nor the angels , nor saints , nor any terrestrial creatures whatsoeuer worke any good vpon thee : yet did hee make reseruation of the most vnmatchable wonder that euer was brought forth to act , that the diuell called verrine should be the instrument of thy conuersion , not from his proper and franke will , but constrainedly and by enforcement , worse then any gally-slaue or captiue that euer was exposed to command : being , terribly threatned thereunto , and hauing a desire to giue stoppage and hindrance to these proceedings , obiecting if a man did well , hee had a ground whereon to frame vnto himselfe some hope of recompence , but that this man was in expectation of nothing but of his eternall damnation : for so will it happen vnto thee if thou resist the almighty . make vse therefore of these admonitions , and put in practise the precepts comprised in these letters , for it is impossible for thee to palliate thy faults before god , as adam and the pharisie thought to doe . the pharisie boasted of his good workes , and contemned the publican , saying that he was not as that man , yet was the one of them wicked before men , the other before god : the one confessed that he was not worthy to lift vp his eyes to heauen , and returned to his house iustified : the other was confident of his works , and hypocriticall countenance , and returned home like vnto the ( iewes ) full of sinnes : but god wil receiue thee into grace , as he did theophilus , and cyprian who was a magician as thou art . hee that is more desirous of your welfare then you your selfe are , sendeth this letter vnto you . beware that hell open not her iawes to deuour thee , if thou neglect these letters , which are directed vnto thee by the appointment of god , and pronounced by a diuell named verrine , that now remaineth in the body of louyse capeau , as thou well knowest ; neither gauest thou him vnto her by thy charmes , with this intendment or purpose to conuert thee , although if thou bee not too wilfull in thy vnbeleefe , it will so fall out vnto thee . then did g he dictate another aduertisement to the capuchin fathers , as here h ensueth . my * dearest fathers , i beseech you for gods cause to put a deed of charity in execution , to the glory of his sacred name , and saluation of soules . come along with this priest , and suffer him not to step a foot from you , but let your vigilancy haue an eye ouer him , as if he were a malefactor . for hee is in the diuels clawes , you shall do well to binde him with a stole vnder the mould of the head , and bring along with you the booke of exorcismes , and if you shall thinke it necessarie , you may doe well to exorcise him , forbidding belzebub and all hell to hinder it . god grant you his grace to execute his will , and that you giue no stoppe vnto the same , that the said malefactor may be brought to s. baume , where the miracle shall be wrought if he himselfe be no hinderance thereunto . the . of december . . then hee dictated a letter for the father gardian , as followeth . i entreat the father gardian , that he would cause ( if so hee please ) three of his friers , such as hee knoweth best able to walke , to goe vnto s. baume , for a businesse purely aiming at the glory of god , and the saluation and conuersion of a soule , that is in great distresse . after this was finished , he dictated another letter to madame blanguart , as here ensueth , in the name of father romillon . my daughter , i pray you for the loue of god , to lend a chamber vnto these men , who are come to treate of a businesse of great waight and importance ; neither is it fit to make you as yet acquainted therewithall , it being forbidden me by one that hath power and authority both ouer you and me . curiosity is the mother of much mischiefe , and the daughter of lucifer , where as opposite hereunto , humility , simplicity , and obedience are the sisters of christ iesus . in the meane time you may enjoy and gather the fruit of this obedience , which will be very aduantageous vnto you . and remember , that when god commanded abraham to sacrifice his sonne , he asked not why or how : but humbled himselfe , and did adhere rather to him that commanded him then to himselfe . so should the true and perfect paragon of obedience demeane himselfe , if hee will do the will of god. i rest your spirituall father iohn baptista romillon , superiour of the christian doctrine in despite of lucifer . from s. baume this . of december . . superscribed , to madame . blanquart at marseille . within the said letter was enclosed an aduertisement to sister catherine of france , as followeth . h catherine , of france , be you very circumspect how you out of curiosity doe reueale any thing to madame blanquart , of the priest you wot of ; and withall beware how you tattle of it vnto the sisters , but remit the manage of all this businesse vnto him , who is euer wakefull for his owne glory , and the saluation of those soules , whose ransome he hath paid at a dearer rate , then euer you are able to value . further , you are to take heed vpon paine of disobedience vnto god himselfe , how you intermingle your opinion and iudgement in things that are impertinent for you to meddle withall . be satisfied with this , that god is good and so vnsearchably wife , that hee hath no need of your aduice of the same . verrine hath dictated this letter by gods appointment , and i francis billet the vnworthie priest of the christian doctrine haue written it in the name of father romillon , and at the foot of the letter , there was written : louyse de capelle humbly recommendeth her selfe to the praiers of martha d' aguisier , and of catherine of france , and sendeth vnto them , to beseech them , that they would cause all the sisters at marseille to pray for her , for shee standeth in great need of the same ; but principally shee desireth the said martha to pray to god for her , that he would enable her to endure whatsoeuer her redeemer shall bee pleased to lay vpon her , and that shee may suffer all things meerely for his sake . i after this did he dictate another letter to the superiour of sister louyse as here ensueth . shee that is most vnworthie to call you her mother , doth pray you for gods sake , and entreateth you from your superiour , to obey k him in those things which hee shall now impose vpon your performance , without any replication , gainsaying , or contradiction whatsoeuer ; and without disputing or saying , how shall wee bee able to vndertake such a businesse ? wee could not come if wee were all at home , and how shall we now ( when wee are but few ) venture vpon that which many would not dare to vndergoe ? it is the diuels craft and wilinesse , euer to cauill and dispute against obedience , yea to cause grudgings and mutinies against superiours and gouernours ; obiecting vnto you , that they doe many times impose vpon you such difficult and vneasie commands , that it is almost impossible to effect them . but remember that the most worthy mother of god is the gouernesse of this house ; giue therefore the keyes vnto her , for the gouernment appertaineth to her , and she shall be more regardfull and studious of your good then your selues can possibly be ; for she is not tied to those hinderances as you are , to your spirituall exercises , to your prayers , and to the holy communion ; neither is she filled with selfe-loue as you are . vnder a shadow and pretence of good , many times religious persons doe withdraw themselues from the commands of their superiours , and commit many great and grosse incongruities , although not so much out of malice , as for the most part out of ignorance and selfe-loue , which at some times wee are content to acknowledge , but for the most part our depraued nature causeth vs to dissemble it , so that it lyeth hidden in the face of hypocrites . for ( say they ) how can the desire to receiue the sacrament often , to pray , and performe those exercises that conduce vnto repentance proceed from the diuell ? alleaging that god hath spoken by his prophet : repent , for if you doe not repent , you shall die the death : who dares say that this is not true ? it is confessed to be a truth , but god looketh further , hee would haue a perfect cassandra , a full humiliation , obedience , simplicity , and resignation of all things . hee doth therefore let you know , that you are not to neglect the least word of your superiors command , louyse doth therefore pray you to embrace that councell which is very reasonable , and which at the time of her departure from you , you were pleased to lay close vnto her ; which is , that she would endeauour to be obedient , and to put her selfe wholly in the hands of god. which she taking in good worth , doth likewise desire you to share in this aduice , and to enioyne the same vnto your spirituall daughters : exhort margaret burle , and martha d' aiguisier to doe the same . it standeth with reason , that when the gouernesse is obedient , none of the rest should behaue themselues with any dislike or contumacie ; for rebellion and disobedience is the daughter of lucifer , as humility is the daughter of god , and should therefore be your sister . come therefore accompanied with her , she is of a noble parentage , but yet doth so bow her selfe to obedience that shee is continually prest and actiue to doe the will of god her father . she will go with you to heauen , and will assist you to climbe that steep & wearisome mountaine : expect when you are come hither , things so full of strangenesse and admiration , that you would not for all the gold in the world but see , vnderstand , and bee made familiar vnto them . but hee that will haue profit must take paines for the acquisition thereof . no paine , no gaine . the subscription was , your most vnworthy slaue , full of great boldnesse and presumption , sendeth this vnto you ; you know my insufficiencie and want of vnderstanding , perfectly well : so that you will apprehend with ease , that shee that sendeth this , had neuer that ability of iudgement to fashion such a letter , nor the boldnesse to speake vnto her gouernesse with so little respect and ceremony . but this proceedeth not from her selfe , god would haue it done , by a diuell that did dictate al these sayings . your slaue louyse capelle . keep this letter safe , and bring it back with you , and reade the same aloud before all the sister nuns and assistants , except the little pensioners : also reade it before mistris de saint iaques , and pray for louyse , who hath great need thereof . the superscription was , to sister catherine , gouernesse of the house of s. vrsula at aix . then did hee dictate another letter to the fathers andrew and matthew arnoult priests of the christian doctrine in manner as followeth . my dearest brethren , i send vnto you to request your speedy presence heere at s. baume , that you may bee acquainted with some things of that rare and admirable quality , as the like hath not been seene from the beginning of the world . and in regard that loue is the daughter of god , i ●m commanded by my l superiour and yours , to send you out of my loue this letter , which i could not but performe ; for i should haue been shrewdly burthened , ●f i had neglected the same . it is to tell you , that you ●orthwith come hither without faile , and not aske wherefore , or how , or wee cannot come , because wee ●aue a great charge , and are here but few in number , ●hese excuses and tergiuersations doe all flow from the diuell . remember that true obedience doth neuer ●nter into dispute , especially when the good pleasure of god is to bee executed in matters of such importance ●s these are ; humble your selues in imitation of christ ●esus , and doe not murmur and say , this crosse is hea●ier then i am able to beare . he would neuer vtter such ● thing but like an innocent lambe , and as an oxe vnder ●he yoke , he suffered himselfe to bee led away , and car●ied his crosse without disputing or reasoning the mat●er with the hangman . he said not , this mountaine is so ●teepe that i cannot climbe vp vnto it , but submitted ●elfe to the guidance and gouernment of his heauenly father . it standeth with good reason that the seruant should be directed by his maister , since that the maister hath bene content to bee ledde by his slaues and cursed seruants , yea , by hell it selfe . m therefore humble your selues and bee obedient , otherwise you shall incurre gods heauy displeasure , vnlesse you doe that which i haue aduertised vnto you . i deserue not to bee obeyed at your hands , * but hee who caused this letter to be written , doth wel deserue it from you . after all this , hee did dictate another letter , which beginneth , andrew chicolle , louyse prayeth thee to cal● to remembrance the speech which thou diddest vse vnto her in the chappell of s. vrsula in confession , when shee said , that shee had prayed vnto god to haue the grace to suffer for his sake . then diddest thou say vnto her ( obserue well my speech , looke you obserue it well , and call it to minde ) suffer thy selfe to bee guided and directed : which aduise shee afterward found to be of speciall vse vnto her , and being now acquainted with the truth thereof , shee is desirous to returne vnto you some fruite of your owne counsell , whereby you did the● particularly giue instance , in the obedience which we● did owe vnto our superiour , when hee sendeth for vs. n you wel remember the resistance and denyalls which shee at that time made against god and her superiour , notwithstanding your counsel together with the aduise of mathew arnout , and of peter thion was treasured vp in her hart , and proued afterward very vsefull vnto her . and god is well pleased that acknowledgment of these thinges bee first made to him , and then vnto his creatures for the loue of him . shee doth therefore exhort you thereunto , since for her owne part shee hath sped so well in obeying the pleasure of god and of her superiour : which shee hath no reason to conceiue but that you ( if you be wise ) will also be very ready to performe . for vnhappy and miserable is that man , who giueth good counsell vnto others , and can practise or follow none himselfe . your most humble and vnworthy , the slaue of god , and for his loue the slaue also of his creatures , louyse . pray vnto god for her , and cause others to doe the like , for shee standeth in great need of the same . the same day departed the said paschalis preist , geraud preist , peter michaelis , denis guillemini priour of ramoules , and balthazar charuas to goe to marseille with the said letters ; who promised to giue a good account of their proceedings . the acts of the . of december . this day , verrine for an insallible marke to discerne whither this spirit came by gods permission or no , did yeeld very readily his obedience : and in token that he was there on gods behalfe , hee said hee would suffer louyse to communicate without any resistance whatsoeuer , vpon the commandement of her superiour , father romillon : which before this time hee neuer did ; and did dictate very distinctly vnto vs the disputation of the . of this present moneth , by the vertue of the like commandement . also louyse being twice or thrice as it were rauished in an extasy , shee recouered and came to her selfe , as soone as her superiours command was layd vpon her . the same day magdalen was shrewdly tempted by the deuill , and was depressed with a great and extraordinary sadnesse . and whiles masse was saying , the temptation ended ; magdalen performing all acts of humility , and weeping very bitterly in s. baume , when shee called to minde what had happened vnto her . in the morning shee was exrocised by the dominican father , and verrine began to speake in this manner . let the luxurions liue , let those that beare false witnesse liue , let these and the like liue for hell : but let obedience , simplicity , a good intention , pure affection , vnspotted conscience , humility and resignation of the world liue for the liuing god ; as doe all they that are belonging vnto the traine and company of the lambe : i say , that immaculate lambe . hee that will conquer , must suffer . petrus thou hast seene thy maister in the mountaine of glory , and hast indured martyrdome for his sake : and thou iames hast drunke of his cup , which thy mother did so litle esteeme of . surrender your selues vp into the hands of god , hee knoweth what is good for you , and shall be a guide vnto you in all your waies . ioannes euangelista thou diddest tell thy maister , possumus ; and diddest indeed afterward prooue a martyr ; but it was a martyrdome of passion and greese , when thou wert with thy maister at the crosse. he that will goe to heauen must honour god , and loue his neighbour as himselfe : and be ready to depart with his goods for his neighbours body , and with his owne body for his soule : and if any shall remaine obstinate , they shall frye in those vnquenchable flames . it is true , many o sacrifices haue beene offered vp vnto god in the behalfe of magdalen and lewis the priest. thou louyse diddest beg of god to suffer for his sake , and thou shalt suffer , and for the better support of thy patience , god will augment and double thy force vpon thee . and to show that this proceedeth from god he shall make thee obedient . then belzebub said , that magdalen had giuen vp her keyes vnto him . verrine answered , thou lyest , god seeth more cleerly then thy selfe , thy aime is to ouerthrow her and make her perish , by impaciency and despaire . no , no , belzebub , this soule belongeth vnto god : but put case she had made a bequeath of her soule vnto thee , i say that god may at any time take her home vnto himselfe ; cannot a king enter into his owne palace at any time that pleaseth him ? belzebub answered , that is true , but not against the will of the creature . then said verrine vnto him , hee will enter either by force or loue , and will haue her to himselfe , although she had committed all the sinnes of those that are damned in hell . if iudas had been penitent , if cain had craued pardon , if adam p had not stood vpon his iustifications and excuses , god would haue forgiuen them : of such vnspeakable goodnesse is the god of the christians , and so wel doth humility please & accord with him . the god of the turks and the gods of the gentiles are all deuils , there is but one god , one church , one baptisme . the god of the christians is the true god , the baptisme of the christians is the true baptisme the church of the christians is the true church . q the baptisme of turks or iews is of no auaile for the soule ; the christian shall say , in te domine speraui , and shall neuer perish . it is true magdalen , thy life shall be written and described from the first three yeeres of thy age ; and louyse shal endure much sorrow , and afterwards dye in paine ; but the end crowneth the worke . thinke not magdalen that thy god will come to thee and take thee by the hand : no , no , hee will not descend in his humanity for such a purpose . where is thy credo , magdalen ? thou must now beleeue magdalen , dost thou looke for miracles , as many others doe ? to this belzebub said , i haue nothing to doe with that credo . verrine replyed , ha wicked spirit ; it was not for thy sake i spake it . magdalen shall be conuerted in despite of lucifer and of all hell besides . i am true of my word . belzebub answered , no , no , she shall be mine , she shall be damned , for the gate of mercy is shut against her . then said verrine , it is not so , her will to doe wel wil proue acceptable and pleasing ; and thou saist this ( accursed as thou art ) to plunge her into dispaire . but the ●ust shall say , in te domine speraui , and shall finde the gates of paradise opened vnto them : as witnesseth s. r augustine . the church shal examine this whole tract , wherein is nothing contained either against god or his church . ● hereshal many be illuminated , & he that shall diue into the botome of the sacke , shall easily approoue the same ; the curious and proud shall haue their abode in the pit of hell , and shall not haue the power to beleeue . then hee said , s carreau cannot fill thy hart , magdalen , thy part is set triangle-wise , and the blessed trinity is to replenishe and comfort the same . the same day verrine told magdalen roundly and rigourously of her faults being in her chamber , and spake vnto her in this sort . magdalen , if thou resolue not vpon thy conuersion between this and christmas , thou shalt bee euerlastingly damned , and burnt aliue , and shalt not for all this escape our hands : as none haue euer scaped vs these hundreth ninty nine yeeres , because wee made them all to dispaire . this indeed will bee the magicians confusion , but shall leaue no touch or taint vpon the company of s. vrsula , the company of the christian doctrine , or vpon thy father , whom i haue pronounced innocent , though belzebub t tooke a false oath against him , saying that thy father had giuen thee vnto him , which was false , for thou of thy owne accord , and from a full and franke will diddest giue thy selfe to lucifer , and to all his adherents , renouncing god , the blessed trinity and paradise : renouncing all the merits of the passion of christ iesus ; all the prayers of the sacred mother of god , and of all angels and saints : taking and chusing hell , accepting the same as thy last and euerlasting habitation : saying , that thou hadst rather liue in this world in all varieties of delights and villanies , then to serue god thy creator , u and thy redeemer iesus christ : promising belzebub to bee obedient vnto all his commands , and that thou diddest giue him with all thy heart , thy body and soule , with the powers thereof , reseruing nothing to thy selfe but hell , which those that are culpapable of the like abominations doe deserue , if they remaine and dye in their sinnes : making a schedule written in thy bloud by thine owne hand , and giuing it to belzebub ; which afterwards the magicians got into their custody . it is true , she did not enter into these infernall courses her self , but was induced and by allurements drawne vnto it , by the theeues of her soule . but lodouicus seeing that dreadfull wolfe of hell to approch , left this sil●ie sheepe to be seazed by him , yea intised her into the clawes of rauenous wolues , which are the diuels of hell . shee was young , which will bee a good plea for her ; because god is accustomed to compassionate youth , witnesse the prodigall child , who left his fathers house , as magdalene hath done , and fed with hogs , as she did . yet did he not die in his obstinacie , but acknowledged his fault , and prostrated himselfe at the feete of his father , in great humilitie . so if magdalene shall cast her selfe at the feete of the mercie of her god , and shall knock at his gate , that father of pitie will commaund her to be let in , and will bid the fat calfe to be killed : he will also cause new garments to be fetched and cast vpon her , which signifieth a good conscience and repentance , and will put a ring on her finger , to declare the faith and trust she ought to giue to the words of her father , and how grateful she should be in her acknowledgements of his benefits : then is shee to ●o say , father , father , i haue sinned against heauen , and against thee , and am no more worthie to be esteemed thine , intreate me as one of your hirelings , although most vnworthie of such a place as that . thus should magdalene humble her self , and should say , approaching to the seate of his mercie , father , i haue sinned against heauen and against thee , against thy blessed mother , against the whole court of heauen , and against all thy creatures , i am therefore vnworthie to bee called your daughter , nay your slaue , nay i am not worthie to lift vp mine eyes to heauen ; but take mee vnto your mercie , ( if it stand with your good pleasure ) who am the most wretched and disconsolate creature that liues vnder the heauen , or vpon the earth . then he added further : magdalene be conuerted , and abandon thy sinnes : thou hast been hitherto gently led on in calmenesse and in softnesse : thou hast been priuilie reproued by secret inspirations , by preaching , by reading of good bookes , by many spirituall instructions which haue from time to time been infused into thee , as well in the house of s. vrsula , as by the fathers the confessors , and other learned and illuminated personages , who haue giuen them vnto thee both for thy practise , and for a remedie against thy aduersaries . he further said , magdalene being rebelliously bent against her god , and the admonitiōs of his spouse the church , and god seeing her perdition so neere , and her selfe so obstinate in her sinnes , and hauing by all the aboue-named remedies profited nothing , hath permitted that an vnworthie , yea thrice-vnworthie sister of the companie of s. vrsula , louyse capelle , who of her selfe is lesse powerfull then the leafe of a tree , a stone , or a pismire , yea who conceiueth her selfe to be vnworthie of the title or stile of one of gods creatures , should pronounce these things by the appointment of god almightie , and a diuell , named verrine , should by her mouth dictate and deliuer all these writings . then hee made this remonstrance vnto magdalene , saying vnto her in a great a surie and chase , as if he had been mad , that god was infinitly angrie with her if she were not amended , or did remaine in a determinate kinde of obstinacie . and he for his part did speake with as great assurednesse from god , as euer the prophet ionas did speake to the people of niniue , when he said vnto them , if you repent not , you shall all perish : but they were wise , as magdalene will be , and followed the example of their king , who tooke ashes and cast them vpon his head , to appease and slake the wrath of god against them . he also said to b magdalene , art not thou an accursed woman , that the witches sabbath is kept here ? blushest thou not , that these sabbaths and abominable conuentions are kept here for thy sake , and that magicians , witches , hags , and sorcerers doe bewitch all these that are here ? yea , father c francis himselfe hath taken in a charme whilest he was drinking . verrine further said vnto sister magdalene : if god were capable of sadnesse , he would bewaile , magdalene , the great vncertaintie and suspense wherein thou keepest him , touching thy conuersion . then did verrine threaten her with more absolutnes and authoritie , then euer her superiour did vse towards her , or any creature in the world beside . and good reason hath he for the same , because hee was to execute the will of the creator , being ( as hee himselfe said ) as the kings sergeant , who speaketh in the kings name and authoritie , and commandeth , saying , if you doe not put this in execution , and obey the king , you shall be grieuously punished , because hee that withstandeth his king , deserueth the most seuere punishment that can be inflicted . so the sinner that rebelleth , and growes obstinate against his god , not keeping his commandements , nor obseruing his and the churches counsels , he deserueth sharpe correction , yea tortures and hell it selfe . also he said : o magdalene , conuert thy selfe , god is most gracious , and full of pitie . thou art vexed magdalene , to contemne and set at naught the delights of this world , and yet regardest not the pleasures of eternitie . then he said : d miserable , accursed , and damned as thou art , art thou not truly vnhappie , to beleeue that which commeth from lucifer , and giuest no heede vnto me who am here from god ? art thou not vnhappie to beleeue that louyse is the author and expresser of these things ? o magdalene , thou doest beleeue it , and this beleefe is exceedingly preiudiciall vnto thee . it is true magdalene , and i must lay it close vnto thee , thou diddest double and hadst a false intention before god , and thy opinion was that louyse spake these things from her owne head . and this is true , magdalene ; as for louyse she is possessed , catherine is also possessed , and so are the rest that are bewitched , but they know nothing of what is here deliuered ; whereof thou magdalen art the only vnhappy cause . it is true magdalen , thou art proud and vngratefull , hauing a heart of stone , a heart harder then a diamond : thou conceiuest that god is thy debter ; o thou proud caitise , how willing wouldest thou haue been to plucke him , if thou hadst been able , from his throne of maiestie . but be of good courage magdalene , and humble thy selfe , thy god is so good , that although thou hadst runne through all the sinnes of the world , and of all the damned , thy god can shew thee mercie , yea and wil pardon thee thy offences , if thou humble thy selfe and be penitent . the same day in the euening louyse and magdalene were exorcised by father francis , and verrine spake in this manner : who hath euer beheld the like , that a diuill should enter the lists against a diuell ? wee are all damned for euer , and what we do , wee do by constraint , for there is no iot of charitie dwelling in vs. i auerre that this woman is possessed , and hath three diuels in her bodie , for the particular conuersion of two principally , and then for the conuersion of many others . he that will not trauell to mount caluarie , shall not ascend mount thabor : god did intimate thus much vnto the mother of the children of zebedeus . peter denied his master , but he repented , and wept very bitterly , yea afterwards died for him ; & was crucified for his names sake . our lord had many friends and associats that did beare him company at the table at easter , whitsontide and christmas , but there were few that receiued him worthily , and a smal number that presented themselues before him with due and serious preparation . i take god to witnesse , his blessed mother , and all saints , that i doe now tell you , if you doe not repent , and acknowledge the benefits that god hath so plentifully powred vpon you , you are not worthy to be partakers of any sacrament , nay you deserue to dye without the comfort of them . those that are curious , are liquorous of more knowledge then is expedient for them ; which they make inquisition after in the pit of hel , as doe the caluinists , and all other hereticks , who would interprete the passages in holy writ , not according to gods meaning , but interpose their owne giddy and priuate fancies , and reiect the meaning and exposition of the church . yong e people bee you penitent , you pamper vp your flesh with such delicacies and nicenesse , & let in al pleasures with such a full scope vnto you , that you stand vnder the arrest of high treason against god. wee tempt youth and make them fall like mellow figges from a tree when they are shaken by a strong winde , neither need wee to helpe this winde by our breath . i am as a sergeant , and execute my commission ; i say , you may attaine , if you will , vnto heauen : yet are you obstinate , and thinke that god is endebted vnto you , and that the way to heauen is easy and open . no , no , i tell you that god cannot sinne , nor lye ; ponder well vpon this so fearfull a sentence , ite maledicti in ignem aeternum . goe ye cursed into hell , and liue for euer in all misery in that other world , together with those whom in this life you haue obeyed and hearkned vnto . wee that are deuils doe dandle and make much of them with a thousand varieties of torments : we bestow sights and visions vpon them , but they are the visions of deuils , that would at one clap strike all men starke dead , to haue but a side long glance of their horrid deformities . they doe also see the soules of the damned , who hauing in their first creation beene fashioned with much bewty , are now as hideous in their semblance as are the deuils themselues . you haue indeed the saints to intercede for you , saying , lord giue them of the water of life ; but you are to conceiue your selues to bee vnworthie of that life , vnlesse you humble your selues , beleeuing that you are vnworthy of such a place as hell , nay , if that god shall make ten thousand helles , yet are you to thinke that your deserts doe surmount the torments of them all . if you fast in this world , you shall feast in the world to come . the excellency of the choise delicacies of the world to come , doth breed a sacietie and disgust of the meats you heere enioy : and whosoeuer could but get a crumme or the least rellish in the world of those dainties , they are so exquisitely prepared , that they would cause all the viands of this world to bee loathed . wee may talke of them , but wee shall neuer taste them , it is too late now to repent vs. that horse is not a horse of price and value that gallopeth not but when hee is spurred ; and hee who serueth god with an ill will , is of no reckoning . it is many times a greater fault , to omit that thou oughtest to doe , then to doe that which thou oughtest to omit . f there are three sorts that serue god , the first serue him as slaues , and they are those that are alwaies in hell : others serue him as hirelings , and those haue regarde to nothing but to the rewarde of heauen ; and are like those that work and trauel meerely for their profite : and there are those that serue him more faithfullie , who serue him as children out of meere loue . a vertuous childe hath no regard vnto the goods of his parents , neither doth hee murmure at those blowes which for his reformation they giue vnto him ; but is respectiue of his duty , and is seruiceable vnto them meerely out of affection : so doe the children of god , they serue him , not out of expectancie of reward , but from the strength of their loue . a cup of fresh water that is giuen vnto the poore , payeth a whole yeeres ransome in purgatorie . o great god , it is no wonder , if neither beasts , barbarians , nor g indians doe know thee : for they either haue no vnderstanding or doe liue in darknesse : but i meruaile at thy children the christians , that they doe not acknowledge thee , whose name and stampe they carrie . for a christian hath his appellation from christ , as the bride beareth the name of the bridegroome . in the blessed baptisme , god the father taketh the soule for his daughter ; the sonne taketh it for his sister ; the holy ghost for his spouse ; and all the blessed trinity for their temple . h you doe so little reckon of baptisme , that when you approach to this sacrament a man would say , that you went to some may-game or dance , for you talke in the church , and doe nothing but laugh , vsing many other scandalous misdemeanments of this nature , and do indeede any thing , rather then conceiue of this sacrament with reuerence . s. iohn did not runne into such an error , but when he baptized our lord , hee baptized him in great feare and deuotion . how great an ouersight is this in you , thus to dis-esteeme the sacraments that haue their institution from god himselfe , and are the pillars on which this church doth lea●●e ; neither is there any sacrament that hath not drawne blood from him . then verrine set his foote vpon belzebub , and said ; belzebub , i doe adiure thee by the liuing god , that if thou haue any thing to reply , that what i haue now said is not true , thou giue answere thereunto ; speake belzebub , whether that which i haue spoken be true or no. i doe further adiure thee by lucifer , that if thou canst take me tripping , thou doe directly tell mee wherein i lye . o cursed belzebub , thou canst not reply against me , for i deliuer the truth , and that by the appointment of god. thou art accursed , and as wretched as my selfe : speake wicked spirit if thou hast any thing to say . then verrine began to cry . all you i here may obserue ( speaking to the assembly that was there present ) he is my prince , but i doe not now acknowledge him to be so . it is true belzebub , thou art my prince , but i here renounce any superiority which thou pretendest to haue ouer me . i also renounce thee lucifer , and the authority of all the diuels in hell , for wee are not powerfull to resist the almightie . you , who take lucifers part , can reply nothing of any moment or importance , neither haue you more force then a sort of flies . all this while did verrine , in contempt , tread vpon belzebub , saying : thou proud spirit , and full of arrogancie as my selfe , thou swellest & art in the highth of pride . i hope there is no offence done , if that these proud creatures bee deiected and throughly dishattened . then verrine said to magdalene , magdalene the gate of heauen is opened , so is the gate of hell , and there men may enter in at full carroche , yea foure caroches together may haue easie passage thither , and all foure may enter in a front : but the gate of paradise is so narrow , that few passe in thereat , and much humiliation is expedient to enter in at the same . ouer this gate , obedience is seated , and vnder it is humilitie , on the one side standeth charitie , on the other , hope ; and perseuerance is the porter that letteth in those that come thither . humilitie represents the birth of the sonne of god , and obedience signifieth that the sonne of god hath humbled himselfe from his birth , vntill the time of his death . sinne is more vgly and deformed then the diuell . if a man-had a conuenient house of his owne , and a reasonable competencie wherewith to liue , and yet without cause should giue and cast himselfe into the hands of turkes , and should from them receiue hard vsage and entertainement : if such a one should plaine himselfe , men would say vnto him ; friend , you were not well aduised : you liued well in your owne house , and who is cause of this calamitie but your selfe ? i say there is no man that would compassionate such a fellow : euen so , euery man hath somewhat whereby hee is enabled to make opposition against the world , prouided that hee haue the grace of god : but if he will sinne and inuassall himselfe to the diuell , who will pitty his case ? he is disabled in his braine , that enioyeth libertie , and doth voluntarily render himselfe vp to slauerie . then hee confirmed this speech with a solemne oath , and after said , to what vse and purpose are wholesome waters if there be none to drinke of them ? you must frequent the sacraments , that you may make your profit and aduantage of them . magdalene , the iudgements of god are not to bee squared by the iudgements of men : you are to stoope and abase your selues in this world , if you will ascend to that which is to come . this which i haue spoken ( magdalene ) was neuer hammered in the shop of hell. the diuels haue at sundry times preached , and broached diuers curiosities to the preiudice and perdition of those that entertained the same , but the things which i deliuer , conduce to the amendment of mens liues and conuersations . the soules of men fall as thick into hell , as the corne doth from the mill. men goe to hell by thousands , but they enter one by one into heauen : though it bee not alwaies so . at times , there haue gone to heauen . martyrs in one day , and . virgins in another day , and many other arriue there after sundry manners , according to the good pleasure of god. the same day verrine was asked , why magdalene was not yet endowed with vpright intention , since she followed his instructions , and the day before the conception had hartely renounced satan . to this hee answered , that he is perfectly possessed with vpright intention , that casteth no lustfull winke or glance of the eye on any creature ; yet a man might haue an honest heart , although his intention doe fleete and wauer , and might be as it were placed in the middle , seazed vpon by neither party . then he said , that he was not able to speake one word before another , but as he receiued them from aboue , so he spake them . the acts of the . of december . the same day , as father francis one of the order of s. dominick did say masse , at the eleuation of the chalice , verrine began to cry , saying : it is a truth , that the body and blood , and the whole humanitie and diuinitie of our lord , all , all is here present . god is at this time contented to obey him that sayeth masse . this god who is so k powerfull , doth subiect himselfe to obedience : yet you that are but lumpes of clay , are so refractarie and rebellious , that you labour to withdraw your obedience from so good a god : obey him , obey him . after this , when some would haue louyse to communicate , hee spake aloud , and said : goe , and call mee hither romillon ; this is to teach you obedience . o l romillon , thou must command me in the power of that blessed obedience , and by the same power thou must command her to communicate . then he said , communicate all you first ; louyse shall be the last . and before she did communicate , verrine began to say , be well aduised how you goe to m confession : there be many that goo to confession , and enquire after a priest , and desire the priest to make their confession for them , saying : father , tell me a little my sinnes , for i haue forgot them . what fooles are these , doe they thinke that priests are gods and prophets , or that they know those sinnes which they haue neither seene nor committed . i am verily of opinion , that such as they should giue absolu●ion vnto the priest , because it accordeth with reason , ●hat he that confesseth should receiue absolution . there ●re others , that will not sticke to commit many sinnes , ●nd when they come to confession , they say , why ●hould i confesse my sinnes to a priest ? i thinke it very ●nfit to reueale all vnto such as they : they are men and ●inners as we are . but i would know of them why such ●inde of men should goe to confession at all , if they ●oe not subiect themselues vnto the authoritie of the church ? the church doth positiuely command and ●ay , thou art to confesse all thy sinnes at the least once a ●eere . then hee said : take good heede to your con●ession : it is a businesse of no small importance : this i ●ffirme to my owne confusion and damnation , but god ●lmightie doth force me thereunto . then hee swore ●hat this was true , and that in confirmation thereof , lo●yse should n communicate without any contradiction ●r repugnancie : an accident that neuer happened since ●ee came thither , but onely once , to strengthen and ●onfirme the disputation which hee had with the mi●ime friar . when magdalene was about to reade the aboue ●entioned letter , directed to the blessed mother of god , belzebub began to resist , and hinder the same : whereupon verrine stood vp and said : take courage magdalene , perseuere , and hold firme for god : mag●alene beleeue mee , belzebub is almost disweaponed : ●ake courage magdalene and perseuere ; thou hast be●un well i assure thee magdalene , and will sweare it ●nto thee . it is true , i am the o sergeant sent by commission from ●ny king to execute that designe which he hath recom●ended vnto my charge much against my will : but like ● gally-slaue i am forced to obey him , and am come with a rod , and knocke at the doore p of magdalenes heart : but i found it shut , and all the windowes closed vp , so that i knew not where to enter , but was vpon the point of returning backe . but god commanded mee , that i should knock at the gate in good earnest , and should get it opened . i performed his pleasure , and haue not varied from it a iot . yesterday i knocked , and to day it was opened , and then the stone which kept the doore fast , was taken away . it standeth with reason , that hee who proueth rebellious , should haue the most greeuous punishments inflicted vpon him . this is true magdalene , perseuere , perseuere magdalene , for thy god is come to dwell with thee . god herein resembleth a king , who sendeth his sergeant at armes to see his commission executed . when the sergeant comes , he saith : open doore , for i come from the king : then are they constrained to open vnto him , and he casteth his staffe into the house , and returneth to the king saying , his commission is executed . the king maketh vse of a paltry sergeant that is not worth a farthing for the performance of his seruices , as if he were a man of value and estimation , for the kings authoritie hath no reference or dependencie vpon the sergeant● so doth god make vse of me ( who am of no reckoning ) to be the instrument of things that are good and commendable . take courage magdalene . thou hast indeede a great inditement , but take comfort magdalene , for mary is thy aduocate , thy president , commissary , and solicitor , euen as monsieur du vair being the first president , is also the most sufficient solicitor that is in the parliament of aix : cheere vp thy selfe magdalene : all are thy aduocates on high in the parliament of paradise . it is true magdalene , thou hast but begun to day seriously and in good earnest to be conuerted : at all other times thou wert newtrall and betwixt two , neither against god , nor for the diuell : but now thou dost re●olutely take armes against belzebub . this is true magdalene , this is true . then belzebub began to bustle vp himselfe and said , there is yet a time wherein shee may be had : whereupon verrine rose vp and tooke belzebub rudely by the hand , saying : thou lyest belzebub , thou hast no part or portion in magdalene . beleeue it magdalene thy sinnes are forgiuen thee : it is most true , and i will take my oath of it . then he sware vpon the gospell , that all which hee had deliuered was true , saying : i sweare by the liuing god , by the power of the father , by the wisedome of the sonne , by the goodnesse of the holy ghost for confirmation ( magdalene ) of all the words which i haue spoken . but doe not you thinke that i will leaue magdalene thus : there is no reason that shee should goe to paradise without humbling her selfe vnder the burthen of repentance . i tell thee magdalene , thou must bee repentant , and must with all lowlinesse and debasement of thy selfe make resignation of whatsoeuer appertaineth vnto thee into the hands of thy god ; thou art to suffer him to do with thee whatsoeuer shall seeme good vnto him ; thou art to obey thy superiour as if he were a god on earth : for it is said : honour the priests because of their dignity and calling : which in regard the angels themselues cannot paragon or equall , it standeth with reason that you should haue them in good esteeme and veneration . o magdalene , these are thy gods on earth : honour them , and doe all that which they shall command thee , agreeable to god , his church , and their authority : obey , magdalene , and humble thy selfe , craue pardon of all , and beseech euery one to say a q miserere for thee ; fall downe groueling vpon the ground , and bid all come and put their feet vpon thee , to the vtter confusion of belzebub , lucifer , and of all hell , yea of r verrine himselfe that doth command it . after this he began to say , take all this as spoken to thy shame , and thou shalt reape profit by it ; it will minister vnto thee occasion of contrition , and of satisfaction ; it will asswage and lessen the paines which thy sinnes haue deserued . then he cried aloud as one beside himselfe , it is true magdalen , thou hast been buffit●ed , thou hast been spit vpon , and hast borne a thousand disgraces and disparagements , but bee of good cheere magdalene , all shall turne to thy aduantage . hee further made great exclamation , saying , s o great goodnesse of your god! how wretched shall you be if you doe not serue him with all fidelity ? for a little affliction which you endure in this world , you shall bee clothed with robes of honour in paradise . your god is so gracious , that for a little paine which a man here endureth for his sake , yea for a glasse of water giuen for his loue , or for a little mortification in this world , hee will esteeme more of these , then of a long and languishing durance of the flames in purgatorie : and turning againe to magdalene hee said , bee of good cheere magdalene and be glad , and take into thy possession and vse those two wings , wherby mens soules doe soare vp to heauen , that is , loue and feare : the one toucheth the earth , the other climbeth heauen . the two wings that carried magdalene to s. pilon , were the loue which shee did beare towards her god , and that filiall feare which kept her back from offending against him . the same day did those that were sent to marseille with a purpose to giue the letter vnto lewes , returne from thence , hauing effected nothing in the businesse ; for it seemed strange vnto the capuchin fathers , that they should be actors in reclaiming of him , and would by no meanes proceed in the same , till they had taken aduice and direction from father michaelis , vnto whom they sent certaine fragments of this their brotherly resolution , and one of their reasons against this was , because at that very time there was in the city of aix one possessed in the couent of the capuchins ; where the diuell swore crosse and opposite to that , vpon which the correction and pretended reformation of lewes was founded , saying , that lewes the priest was no magician , neither was magdalene bewitched . this being thus related in the presence of verrine and belzebub , verrine said that this d●uell was sent from lucifer to stagger and make doubtfull the truth of these things , and that he had taken a fal●e oath ; for the exorcist did not deale with that circumspection as hee should , in exacting this oath with those solemnities that are requisite vnto the same : that is to say , hee was not made to sweare according to the meaning of god , of his church , &c. yea belzebub himselfe contrary to his wont and custome ( for hee did alwaies stand in opposition against verrine ) said in great choller and fury : yes , that which verrine tels you is most true : for that diuell was expresly sent from hell , to say that lewes was no magician , and that magdalene was not bewitched : but hee spake not truth in saying so , neither did he sweare according to the meaning of god and of his church , and that hee was now grieuously punished for the same . all which hee confirmed with a solemne oath , vnto the which hee was enforced , as magdalene did afterwards testifie to haue inwardly felt in her selfe . the t same day i receiued a letter from father michaelis , dated the . of december . . in this te●our . reuerend father , pax christi vobiscum . i was well pleased to heare such good newes from you , and to vnderstand that your labour towards those poore soules was not idle and without fruit : of the which i doe so well approue , that i delegate ouer vnto you all my authority as well of inquisitour and priour , as of vicar generall . cudgell these diuels lustily , who are gods and our sworne enemies . the manage of these affaires i wholly leaue vnto your selfe , as being well practi●ed and dextrous in things of this kind , and by gods assistance hope to see you after christmas . so recommending me vnto the praiers of your reuerend selfe , of the father vicar , and of father gadrij , saluting you , and desiring you to tell frier simon from me , that hee bestirre himselfe lustely herein , i rest , yours most affectionate in the lord , fr. sebastianus michaelis , vicarius generalis , prior , & inquisitor fidei . from aix , the . of december . . the same day after dinner magdalene seemed to be much changed , being full of spirituall ioy , and ready to doe and leaue all for the loue of god. she said , that the day before shee had receiued many blowes , and much disgrace without any feare or trembling in her heart , although lucifer endeauoured at the same time to make it appeare otherwise in outward shew ; and that she had receiued and taken in good part those instructions and dis●ourses which in s. baume were proposed vnto her . she said that in the said place shee did for the space of . or . howres sensibly feele a kind of gentle sweetnesse , softly distilling and dropping vpon her heart , with a quiet internall silence so admirablie pleasing , that in all her life she had not knowne , nor seene , nor heard the like . she was also that day shut vp within s. baume , and confessed , that the u sabbath and assembly of witches was kept in s. baume . in the euening they were exorcised by father francis , and verrine after his accustomed manner began to say , they that make difficulty to beleeue that the diuell constrained by exorcismes may auow and sweare a truth , are worse then hereticks , because they must deny the vertue of exorcismes , the authority of the church , and the omnipotency of god. i could tell you all the villanies and sins you haue committed , but i am tyed vp from doing mischiefe . wee that are diuels can doe nothing but that which is euill , and angels can doe nothing but that which is good : but men are able to doe either good or euill , as being endowed with a free will , and yet , o god , there are of these creatures that doe rebelliously demeane themselues against thee , and are indeed worse then diuels . the paines that men suffer in this world are as flowers and roses in comparison of the paines of hell , which are true torments indeed : i tell you the fiers of this world are imaginarie and painted in respect of the fiers there , and all furnaces are as nothing if they be compared but to a sparke in hell : diuels are as wild and rauenous beasts : they bite in their embracements . wee promise much and performe nothing , because where nothing is nothing can bee expected . you that are x priests bee circumspect and aduised in your calling , because it is no offence if a man neglect and turne from an angell of heauen , to doe honour and reuerence vnto you . the angels indeed doe incessantly behold the face of their god , but you with foure words doe make him descend vpon the altar , and since herein the king obeyeth his vassall ; how wretched must that priest bee that doth rebell and mutter against his superiour : you lumps of clay , it will not go well with you , vnlesse you humble your selues and bee repentant . disobedience was it that turned adam out of paradise , and the same disobedience cast lucifer headlong out of heauen ; if god were capable of sadnesse , hee would weepe when he seeth a rebellious and disobedient man , so highly doth that sinne displease him . euery one ought to liue contentedly in his vocation . you that are priests and religious persons ought to studie , preach , and search out the truth , for you are sequestred from this world to be seruants vnto the light . many seeke truth and cannot find it , because they search after it with a dim and obscure lanthorne : other search it with a greater and fuller light , and they finde it . faith is this light , and humility the doore that openeth vnto truth . the curious walke vpon the brinke of hell , and thinking alwaies that they shall finde out what they make inquisition after , they doe at last stumble and fall downe , the head first , and the rest of the body after : witnesse the caluinists , caluin , beza , luther , these were the heads of our new hereticks , and all the body , to wit , those , that follow and adhere to their opinions doe fall into this gulfe , if they die obstinately in their fancies : this is it they must looke for vnlesse they be conuerted . you that are in religious orders attend seriously vnto your vocation , and obserue the commandements and counsels of god , and know that your life is a light vnto worldlings , and a patterne or copie of their liues and conuersations : you must studie a new booke , a booke that hath but two leaues ; the first leafe containeth the manner of attaining vnto perfect humility in the birth of the son of god ; the other leafe containes the obedience which till his death hee euer practised . i tell you , that those who shall reade this booke aduisedly and as they ought , i dare bee bold to promise them on gods behalfe life eternall , because in this booke is comprehended the beginning and end of perfection . he that is humble is neither curious nor rebellious , but is apt for commands and full of obedience ; and the obedient cannot die but liue eternally : by obedience i vnderstand such a kind of subiection that shall no way be disagreeable vnto god or his church , or the saluation of soules ; for if i should say otherwise i should lie . and i say ( turning himselfe to the assembly ) speaking vnto you in generall , not in particular , that our lord had twelue disciples , of whom one was starke naught : the iewes were formerly the true children of god , but now they are a reprobate nation : so i say , if you see a wicked priest , you are not presently to ground from hence that all the rest are like vnto him : if you see a wicked frier or religious person , you are not by and by to coniecture that their religion is naught ; but here is the great misery of worldly men , who when they see a wicked priest , are presently ready to say , this is the conuersation of them all : i say vnto them that herein they doe bely them , and they are not to speake after this manner ; for the wicked cannot preiudice or disparage the good , and those that thus despise priests doe it to this end that they may haue freer scope to liue in liberty and licentiousnesse . the booke of humility is hard to be vnderstood by a man that is not very intelligent , but when hee once shall know the interpretation of the same , hee will find all manner of vertues contained therein : for she is a queene that bringeth with her many princesses and ladies in her traine : and as in a chaine one ring followeth and dependeth vpon another ; so doth humility vpon obedience : the ground-worke of true perfection is humility , and the end is obedience . great god for this cause wast thou borne , for this cause didst thou die ; thou wert borne in a manger , and died'st naked vpon the crosse , and hast endured death it selfe , yea a most cruell and ignominious death . y cursed be those that shall fight in single cumbate , for hereby they transgresse the commandement of god , and of their king , and doe contemne the excommunication of the church . many children are so il-aduised , that they beleeue neither father nor mother , and doe well deserue the miseries which doe afterward ouertake them ; absolon may be a true witnes of the same . in the world all things goe by friendship and partiality , but it is not so with god ; the monarch and the begger ; the faire and the foule ; the lame and the perfect are all alike , if they be in grace alike . you of the laity keepe the commandements of god and his church , and you shall be saued : heauen was not made meerely and solely for religious persons : bee you onely carefull to loue god , and to serue and obey him . such and so admirall is the power of god , that he stinteth not himselfe to the praises of angels or of his creatures , but goeth further , and commandeth the deuill himselfe , ( by compulsion and not out of loue ) to glorifie him and to put his good pleasure in execution . though all angels , all men , and all hell should incessantly enlarge and extend their speaches to relate at full the glory and perfections of god , yet could they neuer attaine vnto the same ; it is an abisme whose bottome is inscrutable , and cannot be diued into by the greatest seraphins , or the mother of god her selfe , god is onely he who can comprehend it . many curious persons conceiue their iudgments so able that they can comprise within the same all gods power , all his sapience and goodnesse , and all his other perfections . ha! how short commeth their vnderstanding of these mysteries ; they must humble themselues if they will goe to paradise , you cannot goe any other way ; beleeue mee , this is the path that leadeth to heauen . z the same day verrine bid father francis billet to take the stole , and the booke of exorcismes , and willed him from god , & in the vertue of thē to command him to dictate this ensuing letter directed vnto a preist of the christian doctrine that was tempted to doubt of his vocation : the exorcismes being performed accordingly , he began to dictate in forme as followeth . dearest and welbeloued brother , i heere aduertise you that we assuredly know for a truth , that whatsoeuer your reuerence hath conceiued against your vocation is nothing else but a meere suggestion of the deuil , who is an vtter enemie to god and all obedience . he endeuoureth to infuse into you rebellion against god and your superiour , and would haue you to beleeue that your iudgment is able to comprehend all the secrets of god. but i assure you it would require and take vp all our time if we should endeauour to learne and enquire into the secrets of god. for his secrets and iudgments are so abstruse that none of themselues can bee certaine of the manner of them . many there are that haue a conceite they know the will of god , and that their vnderstanding is very perfitely illuminated : but for the most part they are beguiled . for wee see by daily experience , that they may be deceaued , and no question are deceaued , since euery day there are new wonders full of rare and admirable strangenes , discouered in this our god. and perceauing a burthen and pressure vpon my soule , if i should bee wanting vnto you in this office , i haue sent this letter vnto you to wishe you instantly to dispatch your selfe hither for s. baume with as much speed as possibly you may . if you come before christmasse , you shall vnderstand , as i conceiue , diuers passages so excellent in themselues and so aduantageous vnto you , that you would not for the world but bee made familiar with them , for they are so full of nouelty and strangenesse , that no man aliue did euer see the like . knowe that louyse capean whom you haue formerly beene acquainted withall , one of the vnworthiest and meanest sisters of the company of s. vrsula that are at aix , is bewitched and possessed by three deuils that are within her body . it was a charme that gaue way to this possession of deuils , which did befall her by the permission of god , and out of a zeale shee had to suffer hell it selfe , and all the paines thereof ( so that she might not be separated thereby from her god ) for his glory and the saluation of soules . and being setled for many yeares in this resolution , and comming often times to blessed communion , shee prayed still vnto god that he would take compassion vpon the soules of her neighbours , and this she demanded with such ardency of desire , that it is almost impossible for any to attaine vnto the like . and being moued by him that internally spake vnto her and said : whether , if it were expedient , to hazard thy body and to expose it euen vnto death for the saluation of thy neighbours , wouldst thou willingly vndertake the same ? she accepted of it many times , saying , that shee was ready to endure all , and that it was fit to prefer the soule of our neighbour before our body or our owne life . thus god out of his great goodnesse hath made choice of her for a worke which neither you nor i euer dreamed of , nor should euer haue beleeued , if wee had not seene the experience of the same : and those who haue not had the oportunity to behold it , may perchance heereafter at the least haue meanes to read this wonder . for euery one laboureth with all diligence that may be to make such vnhard of euents , and so strange a miracle to appeare vnto the world . and i doe assure you , if you did but vnderstand it aright , you would leaue meate and drinke , nay your very studies to haue knowledge of that , which euery day offereth it selfe vnto our considerations . for father michaelis being inspired from god , counselled father romillon to bring magdalene from palud , and to search out al other that were bewitched and bring them to s. baume , that they might there make their vowes . being there , louyse capeau came from aix her selfe alone , accompanied with none of the rest that were possessed , where shee found magdalene already arriued . touching louyse , she would by no meanes at the first heare tell of exorcismes , saying that she was not possessed , and that all might arise from naturall causes , or by the sleights and power of the deuils that were in the body of magdalene . she was at aix when they a discouered themselues , and it was done in the time of confession● ( then was magdalene at s. maximin ) and although her confessours did cleerly demonstrate vnto her , that this straine and fancie of hers against possession , could no way sute with probability , yet was shee so swolne with pride arrogancy and rebellion , that shee would not submit her iudgment vnto her superiour , who commanded diuerse to make inquiry of this matter at s. baume . and the deuill within her said , i will not obey him : so that when it was offered vnto her consideration , how that she was no win the presence of god himselfe ( for it was within the church of s. vrsula ) and when he that confessed her at the time the deuils began to bee discouered , did reproue her , and say , b how darest thou to speake thus before thy superiour ? she answered , that she would subiect her selfe to the command , neither of gouernour , nor gouernesse , neither would she regarde or thinke of them : that shee thought her selfe more knowing , how to conduct her selfe in her owne behauiours and deportments , then they could be : that she would rely vpon her owne iudgment ; and that superiours did many times command things very vnfit to be put in execution . all this while did not she vnderstand , that this was a stratagem of the deuils , to giue hindrance and stoppe vnto the worke which is now so well begun . and although the deuill would haue shifted this off by sundry slights and collusions , yet in the end either by force or out of loue she was contented to be obedient ; although she still was stiffe in her opinion , that she would not suffer her selfe to be exorcised . but god changed her intendment , and disposed her hart to embrace the good pleasure of god and of her superiour , and to renounce and disclaime her owne : so that she came to s. baume , and there suffered her selfe to be exorcised . whereupon one of the deuils named verrine began to speake and to tell his name , and after many adiurations where withal he was chained and bound vp , he reuealed the names of his companions ; and vpon the continuance of the exorcismes , he said and swore ( taking a solemne oath with all the properties and particulars there unto belonging ) vpon the blessed sacrament , saying these words . i sweare by the liuing god , that all which i haue spoken is true . and further , i sweare according to the meaning of god and his church , that the deuill and all hell haue made a combination and solemne agreement to ruinate the company of the christian doctrine , and the company of s. vrsula , because there is a dependance of one vpon another , and by abolishing the one , the other will of it selfe fall to decay . many other things he spake at this exorcisme , and bade vs not from romillon but from god to send and search after all c those that were tempted , and particularly one who is very high and haughty , and is too ful of conceite of his iudgment and of selfe-will , and to warne him , if hee bee wise to submit himselfe to the will of god , and to his obedience , that is , to returne to his calling , and that he come hither to plead for himselfe , for heere is ( said hee ) an aduocate , that is so skilfull in matters of pleading , that he will quickly ease and disburthen him of all care and scruple , and of all those doubts which did stagger him in his apprehending of the pleasure of god : for hauing sought the same with an obscure and dimme lanthorne , it was not to bee wondered at , if hee were not able to finde it . but god seeing him thus benighted , did send vnto him a bright and cleare burning flame , so that hee can now no longer shift things off with excuses ; if hee bee wise let him come , that it may bee discerned what belongeth vnto the light and what vnto darknesse ; what to lyes and what vnto truth , and what difference there is betweene his iudgement , and the iudgment of god. come therefore hither with all promptitude and readinesse , and for-slow not your time , to bee informed in a point that toucheth you so neerely , and call to minde how earnestly you haue besought god for this very particular : and these prayers of yours god hath heard , so that you need not feare to be forsaken ; as they haue beene a sweete sacrifice vnto him , so shall they prooue very profitable vnto you , if you wil but humble your self to his good pleasure . remember what god hath spoken , that hee will giue grace to the humble , and resist the proud of heart . you are vnworthy to know his pleasure , neither shall you euer vnderstand the same , if you doe not bow vnder obedience , and humble your selfe towards him . you may turne ouer as many bookes as you will ; this is a new booke and very lately composed , and not yet published to the world : within this booke there are not aboue two words ; and yet heere is comprised the epitome and abridgment of all perfection : this is our philosophy and diuinity , which wee are so seriously to study . call also to your remembrance , that they who will not read this booke , are very vnworthy to ascend vnto so great and sublime perfections . come therefore , and trifle not with any studied or prepared delaies , for god expecteth you , that he may bestow vpon you that which with such ardency you haue besought at his hands , that is , to open your vnderstanding , that you may be made acquainted with his will. remember what hee saith , aske and you shall haue , seeke and you shall finde , knock and it shall be opened vnto you . call to minde , how often you haue knocked at the gate of this king , and how he who had the key of this gate , to wit , peter , hath said , yea , and interceded for you as for the cananite , saying , lord , giue to this poore blinde man that which he demandeth ( who would haue thought then that thou wouldest haue prooued so darke in the knowledge of gods will ? ) but god grew angry at these intercessions and said , i doe not vse to cast away my graces vpon a proud man. if thou say , that thou art not proud , then thinke thy selfe to be depriued of light , and that hee who conceiteth himselfe to bee humble , doth notwithstanding appeare in full pride before god. but if thou say that thou art proud , i also will confesse the same , and there is no hurt done , if proud men be taught and lessoned to bee humble . if thou tell mee thou art humble , i must bee bold to say that it suteth not with truth : for he that is humble indeed taketh no notice of his owne vnderstanding or will , but suffereth himselfe to be guided as a blind-man by him that leads him , and verely beleeueth that the other feeth better then hee : and if thou be blinde , then can it not bee hurtfull , that he who of himselfe is depriued of light , should goe and seeke it of him who hath the same . and i doe assure thee thou shalt plentifully finde it , if thou obey the will of thy superiour , and acknowledge thy selfe to be subiect vnto him : that is to say , to the reuerend father romillon . louyse prayeth you for the loue of god to begg of god fiue things for her which shee hath long desired , and that you would also lay hold vpon them for your selfe , that is , an vpright intention , a pure affection , integritie of conscience , simplicity and humility , together with obedience and resignation of your selfe in all things that may concerne the glory of god , for the saluation of soules , and for our good in particular . she further intreateth , that you would be pleased to pardon her , if she hath beene too presumptuous to take on her to teach you ; for it is not her intention so to doe , but the vrgent necessitie of the matter is such , that shee hath beene hold to make thus much familiar vnto you , which shee prayeth you to take in good part . shee should be very sorry , notwithstanding any pride that may be in her , but to take all your counsels and admonitions with due respect , and to humble her selfe to him whom she knoweth to be inuested with so great dignitie as is the calling of priests : for she desireth nothing more then to honour them as gods on earth , and as befitteth so high a dignitie . your most humble , affectionate and obedient seruant to doe whatsoeuer you shall be pleased to command , francis billet the most vnworthie preist of the congregation of the christian doctrine , being a witnesse of what is aboue mentioned . the acts of the of december . . this day at the eleuation of the blessed sacrament , verrine began to speake aloude when he saw them take the was candles which they vse to light at the eleuation of the sacrament . this light which you heere see , represents the faith which you ought to haue , of gods being in the blessed sacrament with his diuinity , humanitie , and blood : yea , i say further , he is also within the chalice . what seekest thou further ? i confesse it , it is a truth , is it not sufficient that i haue confessed these to be present in the blessed hoast ? and so fell downe and worshipped him . speaking of god , he said , yes i adore thee , adoramus te christe . and when they came to these words , redemisti , &c. he cryed out , you , you , not me , for he is not my redeemer , but a seuere and terrible iudge . then he made an exclamation , and said , o great miracle ! although in saying thus , what noueltie doe i speake ? for it is no new thing that the sonne of god should yeeld obedience vnto a d preist . e ha god! it is no great wonder for thee to raise the dead , to make the blinde to see , or the dumbe to speak , with many works of wonder of a parallell nature : but the wonder of wonders is , that the sonne of god with foure words should be made to descend vpon this altar : although i could tell you another great wonder too , and that is , that the deuill is here forced to deliuer the truth . i doe auerro , that it is more strange that a deuill should thus deliuer truth , then to create . worlds , or to raise . from the dead : for it is a matter of ease and course with god , to command those things that giue no stoppe or resistance vnto his will. when god created the world , hee said but , fiat : when he raised the dead , he said but the word , and all thing obeyed him : but when he comes to command a deuill , he had need to employ all his power to enforce him to performe his will. for the deuill is so mischeeuously bent , that he f resisteth as much as he is able , and is euer disputing with god , propounding diuers reasons vnto him , saying , they haue preachers , and they haue stoore of bookes , let them giue credite vnto them . he further said : god is like the master of a great shop , he is his crafts-master in all trades , and will giue euery one of you wherewith all to employ himselfe . he is so skilfull and gallant a taylor , that hee cutteth out garments with much dexterity , and wants nothing but whom he may set on worke . hee is well experienced to cut out your worke , you ecclesiasticall men may doe well to employ your selues vnder him , because you that are priestes ought rather to lead the life of angels then of men , and are to bee instrusted with the counsels and commandements of god. then he turned himselfe to the layity , and said ; no no , the priests haue not the world at will as you conceiue : they must be humble , chast , and poore , and must chastice and mortifie themselues sundry waies , which is a point full of difficulty vnto those that are deuoid of charity . then he spake to the g monkes , and said : you that liue in cloisters , haue an eye vnto your estate , for it is not enough to bee mued vp in your walls , and then to liue at your ease , no , you must rise at midnight , you must be very studious ; you must bee humble , you must be modest . you should be a glasse vnto secular persons , and harmelesse and vnblameable in your conuersations : yet doe you worldlings thinke that religious persons doe liue in idlenesse and ease . i tell you , that the employment of one houre at mens studies is a greater toile then the trauels of a labouring man that sweateth at his worke a whole weeke . the good conuersation of religious persons is of inestimable vse amongst christians , therefore obey god and his church , and ten thousand soules will be conuerted after your example . say not wee are young : if you had a licence or warrant from another world , i might then perchance aduise you to delay your amendment : but thinke of death , and consider how suddenly men are surprised by it . death is a theese , and stealeth vpon men when they least looke for it . happie are they that are found to doe good , and miserable are they that wallow in their sinnes when death approacheth : for death will spare neither great nor small . h then he spake vnto the laity , and said : you are to line euery one according to his calling . in paradise there are kings , and there are poore people : for some of all estates and conditions are saued . doe not mutter and say , wee are poore , wee haue not wherewithall to liue : god will haue regard vnto your pouerty , and will saue you : but the great ones cannot excuse themselues : you that are poore haue reason to reioyce , when you shall consider that god became poore for your sakes . god is a taylor that wanteth nothing but workemen ; he is a physition and a surgeon that maketh enquirie after those that are infirme or wounded . reade well the booke of the crucifix , and you shall there find all variety of knowledge : if thou doest obiect , i am not able to reade this booke , i tell thee thou liest , for this booke may bee read by men and women : yea by people of the most grosse and muddy capacity that may bee : you may reade it in churches , in your houses , in your beds , and in the fields , and all manner of vnderstanding is treasured vp in this booke , that may any way concerne the saluation of your soules . looke on this booke and reade it well , for in it you shall find all sorts of vertues : humility , pouerty , patience , obedience , and whatsoeuer else may make full a mans perfection . rich and poore , and people of all conditions , looke in the glasse of the crosse , and behold therein a god so great , so humble , and yet so full of maiesty : you shall there see your god poore , & will you then hate or detest pouerty ? if pride suggest these haughty thoughts into you , thinke that your god tooke man vpon him to humble himselfe to the death of the crosse. it is a greater miracle to see god dwelling in the flesh of man , then to behold the creation of one hundred thousand worlds . the word equall vnto his father hath taken humane nature vpon him , to suffer and to be put to a cruell death . and you mary haue endured much also which hath bin the cause of the saluatiō of many soules . if a king should haue a slaue , and would redeeme him by giuing . crownes for his ransome : this were a great summe and an extraordinarie fauour ; but if he should giue a million of gold , his grace and loue would shew it selfe the more by how much the more the summe encreased . but this would appeare but a slender curtesie , if hauing but one only sonne he would giue him away to redeeme and purchase back this slaue vnto him : how infinitely would men maruell at the cortesie of such a king ? but all this is nothing in comparison of your god who hath but one only sonne , yet gaue him vp for you that are sinners : this sonne ( i say ) that is equall to his father in power , in wisedome , and in goodnesse , that is , the blessed word . o great wonder ! that the sonne of god should thus suffer for such vngrateful creatures , who make so little profit of the same . if stones were capable of vnderstanding , they would expresse some action of acknowledgment ; and if leaues could bee furnished with the same , they would also declare their thankfulnesse : but you are the most vngratefull of creatures , and doe not acknowledge the loue and tender care that god hath ouer you , whose greatnesse is such , that if you had but the least knowledge or side-long glance thereof , you would creep with your belly vpon the earth , and would esteeme your selues vnworthy of that deiection . god is a glasse , and blessed is he that taketh christ iesus , and the mother of god for his glasse to looke on . it is true , that whilest shee liued in the earth shee was contemned and held to bee a woman of meane condition : but know you not that gods custome is to abase the proud ? you that are poore would very faine liue in the desert of this world , but you want money to buy drugges or confections of the apothecaries : this want may easily be endured . come and vnderstand what may more neerely import you , how you ought to be deuout to the blessed mother of god. i tell you those that are deuout vnto her shall neuer die in mortall sinne . mary is the sinners aduocate . there is a great inditement betweene god and the soule , the blessed mother of god makes the report , the angels and saints are the aduocates . mary is the poore sinners refuge , and thou magdalene hast obtained remission of thy sinnes . let the crosse therefore bee your grammer , your philosophy , and your s. thomas . then he confirmed all this discourse , and diuers other matters by an oath as his maner was . then he spake to i magdalene , and said ; well magdalene , are you satisfied now ? is it not better to obey god then belzebub ? then magdalene said aloud , yes , i finde a great deale of difference betwixt them . verrine replied , a minute of the ioyes of god is more thon the eternity of all hell , and all the delights of the world put together . k magdalene , thou must change thy selfe , thy name shall remaine still magdalene , but touching thy first workes , thou shalt bee magdalene no longer . thou shalt be changed magdalene , and as it were transformed from what thou art into a new forme . you know that those who make cheese when they haue failed in making it good , they doe vnmould it againe and make it better : euen so god , when hee seeth a soule disfigured and defeated of shape by sinne , hee taketh it vnto him , and doth alter and fashion and new frame it , and so makes it pliable vnto his will. and as the cheese doth still remaine the same cheese , so doth the creature remaine still the same creature : but he that hath refashioned the same is omnipotent , vnto whom all things owe subiection , and whom the diuels themselues obey when they are constrained to execute his pleasure . the creature may for a short space resist , but god hauing waited a long time , and growing now impatient to stay so long without doores , saith these words . no , no , i will enter in , i am master of this house , and am come to fashion this image a new , whom the diuell hath so deformed . i am the l painter ; shall not i mend this picture when it seemeth good vnto me ? witnesse my passion , when my holy and sacred face was couered ouer with spittle , but it was to make my countenance shine the brighter : i am content that in this world you should be despised and defaced euen by the diuels themselues , for all creatures are my pictures : i am the painter , and haue made them all : but the diuels my mortall enemies doe often come by stealth and disfigure these portraictures , and do deface them after such an outragious manner , that i my selfe doe tremble to behold them . but remembring that they were my handy-worke , i take the pencell of holy inspirations with the colours of my graces , and come to this picture and giue him the first draught by contrition , and another by confession , and after that by satisfaction . i am content that the linnen cloth should still remaine the same , that is , the body and the soule of the creature . now god , who hath all manner of liuely colours in his hands , knowes well to dispense these colours as seemeth best vnto him : giuing men the white of humility , the red of charity , the orange of patience , the greene and yellow of hope , that he may one day take comfort in this-his pourtraying : and that this excellent peece may come and giue him thankes in that he hath framed him and fashioned him anew , when the diuell in his malice had razed and disfigured him . thus doth god by the soule of magdalene : shee was a portraicture that god himselfe had made , but belzebub , lucifer , and all hell did bandie themselues and were resolued to deface it : not once or twice , but i dare say a thousand times . god being impatient to see them so maliciously bent , was desirous to conuert her , gaue her to vnderstand , that hee had a long time with patience waited for her , threatned her with great authority , with words so strong , with such violent strokes as it were with hammers , that she was constrained to open the gate to him who saith ; open vnto mee and i will enter in , and dwell with thee , it is long since that i haue been heere at thy gate magdalene , suffer me to enter in and giue me thy keyes . the m same morning , after the exorcismes were finished , magdalene performed three acts of humilitie : at the first she craued pardon of the whole assembly : at the second she desired to be forgiuen by all those that were absent , confessing that she was not worthy so much as of hell , and intreating , that they would set their feete and treade vpon her . hereupon verrine said , that this was more pleasing to god , then a whole yeares repentance . at the third , she said to the assembly , that she would lie along at the entry of the church , desiring all that were present to tread vpon her , as the most wretched creature of the world , which was accordingly performed : then n verrine said , that such an act of humiliation was neuer before performed by any that euer was possessed , and that belzebub would rather chuse to be tortured in hell a thousand yeares then to haue endured such an affront and infamy in the body of magdalene . o the same day about two a clock in the afternoone there came thither in the company of certaine gentlemen , a huguenot that would needs dispute with the deuill . when suddenly the deuill verrine began to say , shee whom thou seest heere is the daughter of an hereticke , shee is of s. rhemy , her father and mother died huguenots , and monsieur de beaucamp is her kinsman , who would haue disswaded her from dedicating her selfe to the seruice of god ; but now by his permission she is bewitched and possessed , hauing three deuils in her body . doe not thou conceiue that thou art now to enter into the lists of disputation with a woman ; no , thou shalt not direct thy speech to her , it is i that will grapple with thee . come neere , and aske what thou wilt . to this he answered i aske nothing . then said the deuill , you are quickly satisfied ; it seemes you are very rich , that you haue need to aske nothing . and bid the gentle-man propound what hee had thought to haue said ; what is it ( said hee ) that you would bee resolued of ? to this the gentle-man said , how prooue you that the church was the true church ? the deuill answered , there is one god and one church . the huguenot replyed vpon this , i beleeue the church . verrine said , dost thou beleeue the true church which is the church of rome , i know thou dost not beleeue it ? he answered , let vs leaue that point , i affirme that i am in the true church . verrine replyed that it was not true . then did the other bid him to show some reason , whereby it might bee declared whither the saints may pray for vs or no. verrine said , who so denyeth the prayers and intercessions of saints , denyes an article of his creede , which doth confesse the communion of saints . then replyed the other , i am not satisfied with this giue me a better reason . to which verrine answered , doe not you your selues pray sometimes one for another ? you know full wel , that you pray for your kings and princes , and doe you conceite , that there is lesse charity in paradise ? i say no : for standing before the presence of god , and god being charity it selfe , it falles not within the compasse of doubt , that saints pray for vs. but the other said , that for all this hee was not yet satisfied . then verrine told him , thou art proud , yea and curious in thy nature , thou deseruest not to haue fruition of the light , for thou dost not endeauour to search forth the same . then they fell vpon the point of the blessed sacrament , and the huguenot said , that it was necessary to beleeue that his diuinity onely was there , and not his humanity . verrine answered that he was really and truely there , both in diuinitie and humanity , and alledged diuerse reasons for the same , saying , that who so denyeth that , denyeth the first article of his creede , thou dost acknowledge ( said hee to the huguenot ) in thy creede , that god is omnipotent , and yet dost now crosse that , and denyest heere his omnipotency : for if hee be omnipotent , then is hee of powerfulnesse to performe the same ; which he also doth for his body and diuinity are in the blessed sacrament , whereunto hee added , that gods word ioyned with his power could not but take effect , and that when god had affirmed a thing , it was impossible for him to lye . then said the other , and i affirme that wee receiue him not but by faith. verrine answered , this ( by faith ) will lead you all to hell , if you bee not humbled , and giue way , vnto the truth . the other said , and how is the body heere , when it is said , that he sitteth at the right hand of god ? verrine replyed . it is true , hee is so : yet doth he not say , i can be no where but at his right hand , he said , when he made the first institution of this blessed sacrament ; take , this is my body and my bloud , it is not said , this is by faith , but it is said , this is my body : as often as you doe this , you shall doe it in remembrance of my passion . then verrine added . you deceiue your selues , in that you thinke that the body of our lord doth fill or take vp any place . no , no , it is not thus , for his body is a glorified body , and is adorned with all the qualities of a glorious body , yea i doe further say , that he being more perfect then all , hath therefore a body so blessed aboue all other , that hee occupyeth no place , but is couered and shrouded in a litle o bit of bread onely . * then there began a disputation between leuiathan and verrine in the presence of the said huguenot and of sundry catholicks , one of the deuils speaking an● sustaining the cause of god ( which is verrine ) and the other , to wit , leuiathan ( who is the master of all hereticks ) the cause of lucifer , and speaking interchangeably , they reasoned to this purpose . what ? ( said verrine ) is not god omnipotent ? may not hee exact this seruice from the deuill , to enforce him to doe his will , when it shall be best pleasing vnto him ? p leuiathan taking the huguenots part , replyed . my friend , doe not beleeue him , wee are all the fathers of lyes . ha! you shall shew your selfe very weake to giue credite to his words ; beleeue me you are in good way , beleeue me , and hold on your course . verrine answered , thou lyest , and art not able to prooue it . leuiathan said , i will sweare solemnly that he is in a good way . verrine replyed , thou art an accursed spirit , and wilt take a false oath against god and his church . leuiathan said vnto him , no , i say , i will take mine oath according to the meaning of god and his church . verrine answered , thou canst not doe it , vnlesse thou haue some sinister and reserued intention . leuiathan said , leaue this talke , you neede not search so deeply into the botome of this . i onely bid thee , answere to what thou oughtest . verrine said , i am heere on gods behalfe . it is true ( said leuiathan ) and i am heere , on the behalfe of lucifer . then verrine said , that is the very reason that thou art not able to say what i say , but onely tellest lies , thou art in the body of magdalene , that thou maist destroy soules , but i am heere to saue them . that is true , leuiathan . then said verrine , wilt thou take an oath , as i will , affirming that there is but one god , one baptisme , and one church ? i am heere to take part with god. leuiathan turning himselfe towards the huguenot , said , bee resolute my friend , bee resolute , thy church is the true church , thou mayst safely follow these paths . then verrine told him that hee lyed , and that it was the church of darknesse , wherein no truth was to bee found : and because they tooke not the help of a candle to direct them to the habitation of truth , but stumbled along with a dimme and darksome lanthorn , what wonder was it if they miscaryed from their way , and could not attaine vnto it . leuiathan said , no , this is the true church , which is beawtified with the fair appellation of the reformed church . verrine replyed , i tell thee it is the gulfe of hell , because the curious tread dangerously on the brimme of that gulfe , and are euer labouring and digging neere the brinke thereof , and not being able to finde that which they search after , they doe at length tumble in : and when the head falleth into this pit first , the rest of the members of that body doe easily follow after : witnesse beza , caluin and luther , who alledged and said , that they were preists and religious persons , yet did they despise all religion , and all ecclesiasticall discipline . and although darknes issued from thence where light should haue remained , yet for all that , ( said verrine ) men ought not to take away preist-hood , or to abolish the orders of religion , because there are some wicked preists , and ill-disposed religious persons . for prooofe whereof he alledged , that in the company of our lord himselfe , there was a iudas : yet who would bee so foolish to conclude that the rest must be as wicked as hee . then said the huguenot , q how prooue you that god hath commanded vs to pray to saints ? verrine answered him , it is an article of your creede ; if you be wiser then god , why goe you not and pluck him from his throane ? to this he said , i am not yet satisfied in this point , but tell mee , how prooue you there is a purgatory ? verrine replyed , yes . i will prooue it easily vnto you : i affirme that god hath said , that no defiled thing shal enter into the kingdome of heauen . to this the other answered , that he was not content with his replications , because the deuill is the father of lies . verrine said it is true , wee are the fathers of lyes when wee haue free and vncontrouled scope to speake from our selues ; but being constrained by god , wee haue a necessity imposed vpon vs to deliuer the truth . what ? thinkest thou that thou disputest with the woman heere ? thou art too arrogant ; thou deseruest not to haue thy vnderstanding inlightned : thou art too curious , and what thou hast heere heard will not bee auaileable vnto thee . the huguenot replyed , hold thy peace , thou art not able to answere , and art indeed but a block head . verrine answered , it is not words will bring men to heauen , there must be an addition of some thing else : faith & good works are to be thought vpon by those that will goe to paradise . here upon leuiathan said , turning himselfe towards the huguenot : my friend beleeue mee , stand stoutly to it , i will accompany thee if it seeme good vnto thee . r then the huguenot said , with all my heart , shake hands , & let vs goe if thou wilt . to this verrine said ( directing his speech to the huguenot ) soft and faire , soft & faire , the deuil hath no power on her body , although he vse her toung as his instrument to expresse himselfe . but you sir , where doe you conceiue you are , in some wood or at some may-game ? and taking him vp very sharply he said , the deuil take al those who neuer go to church , but to commit a thousand sinnes and impieties . the other said vnto him , is there no shame in thee , that speakest thus before thy god : thou art worse then a deuill to pronounce these words . o accursed wretch , said verrine , thou doest not deserue the least glimse of light : for when thou spakest this , thou diddest conceaue thou haddest spoken vnto a creature not vnto the deuill : thou miserable loathed , and abhominable caytiffe : thou art worse then the deuill : yea , thou hast inwardly resolued to commit some notorious sinne : get thee gone thou wretch , get thee gone . darest thou to be so hardy , as within a church where the blessed sacrament remaineth to conceiue that which thou hast conceiued : thou deseruest death , thou obstinate fellow . then s the huguenot departed , & verrine said vnto the catholicks that were present . what ? did you see how this wretch shrunke away , learne you by his example , and doe not doe as you haue been accustomed , kneeling onely vpon one knee when you came to heare masse . no , no , you should not misdemeane yourselues thus , but should behaue your selues as malefactors before your iudge . in t the euening , magdalene onely was exorcised , and during the time of exorcisme there was represented vnto her a vision full of horror and amazement , for she saw two diuels in the semblance of serpents , each of whom held a soule in their mouth that seemed vnto her more deformed then hell it selfe : and the fright of this spectacle did endure long after the exorcisme , and had not quite left her when shee made relation of the same . the same day father francis billet wrote vnto the priests of the doctrine in this manner . u dearest and best beloued brethren , i beseech you in the name of almighty god , that you would be pleased to come hither as soone as possibly you can : yea if you could to depart vpon the very day or the day after at farthest , that this messenger shall arriue vnto you , and to come hither ; where you shall vnderstand of diuers passages and occurrences so strange , so vnheard of , and so vsefull , that hee who is not present to see and to be made acquainted with the same will hardly beleeue it . for they are things of that high nature , that who so vnderstandeth not the bottome and foundation of it , will hardly humble his iudgement vnto the truth thereof . but come , because this matter toucheth the glory of god , and of his church , the conuersion of soules , and the honour and aduancement of your vocation . come then , and doe not wonder if , i do so often inculcate this word ( come ) vnto you , for i doe assure you that it is a matter of importance . letters speake but once , & therfore i had reason to make frequent repetition of this word . come then with all the speed you may . i should conceaue my selfe guilty of a great offence if i had not disburthened and cleared my conscience by writing this letter vnto you . you may obiect vnto me , that i am too easie of beleefe , but come and you shall see , that i am not alone of this opinion : if i am deceiued , there are others in the same case , whose iudgements i must beleeue to be more able and more piercing then mine owne . i doe assure you , that if you had seene and obserued these things , you would receiue great contentment thereby , and would rest very well satisfied . for god hath permitted , that a sister of the company of s. vrsula , most vnworthy though shee be , to bee bewitched , hauing three diuels in her body . her name is louyse capeau , who hauing from her youth begged of god to set her in some course of life wherein shee might remaine to his greater glory for the saluation of her soule , and the profit & good of her neighbour : and being entred into that vocation wherein now she standeth , in the first yeere of her nouiciatship god began to instill into her , strong and vehement desires to endure , for her neighbours , all temporall paine whatsoeuer : yea to vndergoe the torments of hell it selfe , if it might bee done without her separation from god ; and hauing persisted till this time in her request , especially when she was to receiue the blessed sacrament , at length she had her desire , and did accept with great patience all the said paines and torments euer saying these words : lord i thinke my selfe vnworthy to suffer any thing for the loue of you . shee made all these requests without asking any mans aduice , because shee euer conceiued , that it was no way within the compasse of sin , so that when shee found her selfe possessed , shee was much abashed thereat , and wondred with her selfe from whence it might proceed . but god , from whom this was not hidden , did saue vs a great deale of labour , by laying his charge vpon one of the diuels that were in her body to answere vnto the exorcismes , and to deliuer the truth what the end was , wherefore he remained in her body . and although the diuell after many adiurations which the exorcists made vnto him , seemed obstinate in his silence , and would giue no resolution vnto any thing that was propounded ; yet being commanded on gods behalfe , and by the authority which he hath giuen vnto his church , and by the vertue and powerfulnesse of exorcismes , hee did in conclusion roare aloud , as though hee had been outragiously mad , with such high and affrightfull cries , that he was heard a great way off ; and so turning to magdalene of palud , hee said three seuerall times , it is true magdalene , it is true , it is true , louyse is possessed for thy sake , and for thee doth she suffer this affliction . o magdalene , louyse is thy pledge , and repeated these words three times : her body shall bee afflicted particularly for thy soule , and by a consequent for many others . then speaking to louyse he said ; consider that thou art an accursed , detestable , wretched and abominable creature , and so repute of thy selfe before god. i am constrained to lay it close vnto thee : endeauour to beleeue that of thy selfe which diuers would perswade thee to beleeue . if thou thinkest thou shalt be hurt thereby , thanke thy selfe , i cannot doe withall . doest thou not know what is commonly said ? harme watch , harme catch , thereby meaning the torments which shee had and was to suffer , saying vnto her , that she was not to vex her selfe , if these afflictions did fall heauie vpon her : for , said he , why wouldest thou then aske them ? cursed bee the charme by the which god shall receiue so many offerings of thanksgiuing , and men so many showers of benefits ; and repeating three times cursed bee that charme , it was not ( said hee ) our intention , no● the purpose of the magician and the rest that agreed thereunto , that these things should bee brought to so vnexpected an issue . our intendment is alwaies sinister and mischieuous , to cause all villanies to be set on foote and acted , and to procure iudgement to follow on the necke of them : wee haue been constrained from god to pronounce and declare him innocent , whom wee suggested vnto louyse to bee the author of her troubles ; wee haue opened and disclosed the name of the magician by the vertue of exorcismes , and haue cried aloud that he is such an one . notwithstanding all this declaration of mine , yet will your apprehension come short of these things whose life consisteth rather in their action then in their relation . afterward , vpon the day of the conception of the blessed mother of god towards euening there were diuers discourses vttered , full of excellency and vse , which hee promised should continue till christmasse . hee did in particular labour the conuersion of magdalene , and in her the conuersion of many others : so that those who heard it twice a day at the time of the two seuerall exorcismes returned from thence with full satisfaction , the whole assembly being filled with the admiration of it : whereupon i will ingeminate this word vnto you againe , come if you be wise , and herein make declaration of your wisedome : for true wisedome is to harken and be obedient vnto the will of god. but you may obiect , how proue you that this is the will of god ? doe but come and these doubts shall bee cleared vp and dispelled . you know that there is no good but is accompanied with some difficul●y , come , come , and bee assistant vnto our lord , and suffer your selues to be a little diseased for his sake who for the loue of you did not feare to approch to mount caluary : doe not you then from the dutie you should be are vnto him , be dishartened to vndergo i● is trouble : hee hath shewed you the way , follow your captaine . and since you are his souldiers , it standeth with reason that you should abide in your carrisons ( i meane your vocation . ) come and bee not fearefull to combate with his enemies , for now occasion doth present it selfe , the enemy is discouered , and you are to fight no longer in corners : and god hauing regard vnto their patience that haue suffered so much for his sake , will in a full measure recompence the same . the diuell had sworne very solemnly , that all hell had a resolution to abolish and root out the christian doctrine and the company of s. vrsula , to their vtter ruine and perdition ; if their power bad been of sufficiency to compasse the same , god himselfe permitting this for his glory , as he did tolerate the like practise vpon iob. and to assure vs the better hereof , hee hath suffered the diuel to reueale it , who hath been enforced to affirme that god would doe now as hee did by iob , worke good out of these tentations , which the diuell projected for euill purposes . god is very cunning to draw good out of euill , and is like a skilfull surgeon who when hee obserueth a man to abound with more blood then is expedient for his health , hee launceth him , and draweth that vnnecessarie superflux of blood from him , not thereby to kill him , but as the surgeon taketh some blood from him that is sicke , the better to prepare him to be cured , and this is done to preserue him from many inconueniences and dangerous maladies which otherwise would grow vpon him : so doth god demeane himselfe towards vs hauing permitted that we all , without exempting any one should be tossed in this tempest . for the diuell himselfe did affirme , that hee had left none of vs vnattempted , but said aloud , francis , be not angry , thou hast had thy share in these tentations as wel as others : and so hast thou iames ( speaking to father rets . ) it is true romillon , it is true , all thy people haue been tempted , but be of good cheere romillon , for thou shalt regaine them all . peter barmond hath been tempted likewise but you will recover him , and most vnhappie shall he be if he doe resist it . and hee charged vs to send for him : whereupon there was a letter written which also did concerne the fathers of aix , and was deliuered by father rets . we doe already see a good and happy beginning in magdalene of palud who is now much strengthened , and exceedingly altered in her inward man. belzebub and all the diuels in magdalens body are forced to obey god ; and verrine doth so taunt and braue them on gods behalfe , that we all remained greatly astonished . he would not sticke to say , cursed art thou belzebub , and you balberith , leuiathan , asmodee , astaroth , and carreau : yea hee out-dared lucifer himselfe , telling him that it was fit almighty god should bee obeyed , and not lucifer or hell , or the rest of the diuels . hee would oftentimes cry aloud , belzebub thou art my master , and i am a vassall of thine when i am employed from lucifer , but now i haue my abode here by the appointment of god : hence it is that i speake so arrogantly before my prince , and doe braue all hell , saying to belzebub , belzebub i charge thee in the name of almighty god that thou lie all along vpon the ground ; and so treading vpon him , verrine vttered these words full of arrogancy and pride : where are thy princes now belzebub ? and you that are there abiding , what is become of you now ( speaking to the diuels ) you are all of you princes , at the least fiue of you : if you haue any command or authority , i charge you answere me , i giue you leaue to call lucifer to your aide , now hee hath an excellent occasion to shew himselfe . how now belzebub , wilt thou suffer thy slaue to tread thus disdainfully vpon thee ? then crying to all the assembly hee said : these are my princes , but now i doe not acknowledge them to be so , but i do this by compulsion not by loue , by constraint , not by grace . belzebub answered him not a word , but stood full of shame and confusion , and was able to resist no longer . verrine then began to speake aloud to those that were there present ( for there was much people there ) come all of you , come , come , i say and feare not to triumph ouer gods enemies and yours . then the company came and trod vpon him , belzebub not daring to reply against it , or to mutter one word , but remaining exceedingly dismayed . many other discourses were deliuered by him , the relation of which would take vp too much time ; come you if you please , and you shall bee more particularly acquainted with him . your most humble and most affectionate seruant francis billet priest of the christian doctrine , hath written this letter . then hee signed it , as did also franciscus domptius , and a good distance below it was written . i magdalene of demandoul doe testifie and confirme that all which is written in this letter is true , especially that which mentioneth my repose of conscience . i find my selfe much changed , blessed be god and his sacred mother ; for i assure you shee hath much assisted me . pray vnto god that hee will giue me perseuerance , and his grace , that i may be a thankfull acknowledger of his manifold blessings which in such plenty he hath heaped vpon me . the acts of the . of december . this day louyse and magdalene were exorcised , and in the middle of the exorcismes , x leuiathan entred into the lists of discourse , and said vnto verrine . o verrine now thou hast nothing to say : then verrine replyed , it is not for thy sake i speake , i now belong vnto a greater master then thy selfe , and him am i to obey . leuiathan said , hold thy peace thou art a proud spirit . to this verrine replied , it is true , wee are all the children of pride . but is it not true , haue not i humbled thee ? no said leuiathan , thou hast not been any cause thereof ; i tell thee it was the creature whom thou hast humbled . verrine said , thou liest , it was not that creature ; whatsoever hath been done , hath been done for thy confusion and her conversion . wretched caitiffe as thou art , i am heere an embassadour from the living god , and thou an agent from lucifer ; darest thou deny this said verrine to leuiathan . not i , said leuiathan : then verrine said , i am an ambassadour from god , who hath sent mee hither to put his will and not mine owne ends in execution . to this leuiathan replyed , are there not other ambassadours ? there are angels , and there are preachers , is it not so ? it is true said verrine , but thou art not ignorant that when a king would employ an ambassadour , hee hath choice of princes , great lords , and gentlemen ; yet if his pleasure be to send some lackey ; why , he is a king , and may command and doe what seemeth good vnto him ; for he may vse small things to effect matters of great waight and importance . leuiathan answered , there is a great difference betweene them . true ( said verrine ) yet if the kings of the earth be invested with this power , how abundantly more shall the king of glory possesse the same . it is true , there are princes , there are angels , and great preachers : yet if his pleasure be to command his meanest slave , who shall hinder him to doe it , since hee is omnipotent ? yet is he not a whit the lesse king , or the lesse great , this doth not diminish or bring an ebbe vpon his glory : nay it is so different from that , that it is a touch of his greatnesse to bee able to force our will , for of our selves we are all wicked , but god is able to transforme our rebellious nature into obedience , yea to make thee leuiathan , and thee lucifer to stoope and double vnder the yoke of subjection ; for hee is above you all and can easily force obedience from you . leuiathan said , what ? dost thou looke to draw mens attention vnto thee ? thou art but a divell . true ( said verrine ) i am but a divell , but being by god compelled to deliver a truth , i cannot but performe it . knowest thou not , that hee raised lazarus from the dead , and that his all powerfull word in speaking a fiat , framed whatsoever seemed good vnto him ? yes , ( said leuiathan ) but lazarus did not hinder or resist that miracle that was wrought vpon him , but these creatures here doe impeach and stoppe ( as much as in them lieth ) the execution of gods pleasure . verrine answered , he is omnipotent , and changeth evill into good , nay , hee is of more force to attract and expresse grace out of sinne , then hell is of malice , to draw sinne out of grace : for he is king of the whole earth , and when he commandeth whatsoever suteth with his good pleasure , i see he is obeyed ; because he that doth command it , is a king. god were not himselfe , if he were not more powerfull then his creatures , nay i affirme , that then the divell would be mightier then god , for he can worke evill out of good , and cannot god worke good out of evill ? you see how bold i am . leuiathan said : god doth indeed call y men vnto him by many secret inspirations , by the teaching and instructions of learned men , by the threatning of his judgements , and by the angels themselves , yet for all this they are so hardned in sinne , and so grosse of heart , that although they see themselves hemmed in on all sides , and cannot avoid to be converted vnto their god , yet in their arrogancy and flintinesse of heart , they will not sticke to say , lord thou art willing to receive me , but i am not desirous to come vnto thee , for i have nought to doe with thee . i had rather be a pray vnto the divels , and have a full fruition of all sorts of pleasure , then bee received of thee , and casheere them . it is true , said verrine , that thou hast spoken . there be sinners of that improvident obstinacie , that they will remaine determinately setled for many yeeres together in their wickednesse , so that god is incited to a kind of anger , and would be full of impatiencie at it , if such passions could take place in god. but i affirme , that they cannot reside in god , for they would argue an imperfection in him : but if god were capable of impatiencie , or if he could bee grieved , i say , hee would weepe when hee beholdeth those obstinate soules . but god is not subject vnto griefe : for they who affirme that the sinnes of men doe strike a sadnesse into the holy ghost , are not to be vnderstood as if the holy ghost were indeed grieved , it is a sinne to thinke so , but that he doth dislike and abhorre these abominations ; yet being an excellent painter , he is able , when he pleaseth , to correct any deformitie in this his portraicture . thou knowest leuiathan that this is true , and that i am here by the appointment of god , but am tied and bound from revealing of sinnes . leuiathan said , thou lyest , for thou hast divulged them , and art now convicted of a manifest vntruth . it is true , ( said verrine ) but this is done for the good of these sinners , neither could the miracle be manifested , if the sinnes were not divulged . then turning himselfe to saint magdalene , hee said these words : it is true magdalene , thou wert a sinner , neither doth it redound vnto the dishonor of god , or lay any disreputation vpon thee that thou wert so , nor is there any diminution of thy happinesse because thou diddest formerly offend . that is true , said leuiathan , but there is a great difference betweene this and that magdalen : she needed no divels to convert her , but was reclaimed by her owne care and industry , and therefore it is not probable that god hath sent thee into this body for the conversion of these two soules , since there be many other meanes to bring this to passe without thy helpe who art the father of lies , and whom no man will scarce beleeve . hold thy peace ( said verrine ) accursed spirit as thou art , and give me audience . it is true , i am in this body , god having suted and fitted his pleasure to the desire of this creature : i am here expresselie from almightie god , for his glory , and particularli● for the conversion of these two soules , and miserable shall they bee if they bee not converted . thou tellest me , that saint magdalene was not converted by the divell , it is true , but wee live not now in that time when god came downe from heaven , and with his humanitie and devinitie did labour the conversion of soules : but i say withall , that he is still the same god ; and therefore is able to give birth vnto those works , whose greatnesse may equall the former . it is a truth ( said leuiathan ) that god is not in the world as in times past , yet hath he bequeathed vnto his church his sacraments , preachers , and many other remedies which were not practised in those daies . but none did euer reade that god made divels his instruments to convert soules , since they are the fathers of lies , and stuffed with all kind of malice and falsehood . who without great difficultie would give credite vnto them ? there is no man but would be readie to object , that god hath many other meanes to gaine soules vnto him , without taking the service and furtherance of the divels . it may be so ( said verrine ) but tell me leuiathan , are there not oathes whereby a truth may be averred . leuiathan answered , knowest thou not that we z never sticke to take a false oath ? i am sure thou knowest it ; witnesse the oath that was lately taken amongst the capuchins , you know my meaning . to this verrine said , either make it appeare vnto mee that there is no oath that may bind and stand in full strength , or else thou art vanquished . for i say , that an oath taken according to the meaning of god and his church , with all other due ceremonies and circumstances requisit thereunto , doth bind and is in force , and whosoever will deny this , must deny the omnipotencie of god , all the authoritie of the church , and all the bookes of exorcismes . to what purpose doe men exorcise , and make interrogatories vnto diuels , if their replies be never consonant vnto truth ? it were an idlenesse to be prodigall of so much time , and to wast so many yeeres , if this were so . it were much better that exorcists should spend their time otherwise , and take vpon them some other course of study . to this leuiathan answered , i have affirmed , that all oathes are not true , because of the sinister and perverse meaning and reservations of the divels . i confesse ( said verrine ) all are not true , because when the exorcists are not heedy and well advised of what they goe about , wee are so mischeevous that wee reserve some secret and sinister intention , but when we are enforced like gally-slaves by the power of god , i tel thee wee must obey his pleasure ; and therefore leuiathan thou art consounded . for i my selfe , not from my owne will , but vpon constraint from god , haue lessoned and warned the exorcists to apprehend aright all the intentions and ceremonies whatsoever that are requisite in the making vp of a true oath . then said leuiathan , how darest thou speake thus in my presence , knowest thou not that i am mightier then thy selfe . i grant it , ( said verrine ) thou art mightier then i to do a mischiefe , for thou hast more knowledge to doe it , thou being of the order of seraphins , and i onely of the order of throanes . i am one of your slaves , but let me tell you i doe not now respect any of you , ( meaning the princes that were in the body of magdalen , every one of whom hee braved one after another . ) what ? ( said he ) answere you nothing ? are you such gallant doctors , and can you make no reply ? ha , you would answere now if you knew what . come on , speake , speake . a leuiathan replied , knowest thou not that when sinners are obstinate , they are vncapable of conversion : nay , god himselfe is not able to winne them vnto him ; witnesse iudas , whom our lord could not convert . how canst thou then conceive , that a divel should bring this to passe , when god himselfe by the practise of all his art and cunning cannot accomplish the same . verrine said , i have affirmed that god is omnipotent , and may make an alteration in the free will of man , and change it from evill to good . knowest thou not that god is a cunning painter , who can fashion and make vp a picture when it seemeth good vnto him , and is contented , if they doe but leave him the table to worke vpon . it is true ( said leuiathan ) if the creature doe not hinder it ; for god hath created man without his aide , but cannot save him vnlesse he co-operate and give assistance vnto it . verrine answered , if the body and soule doe remaine together , it is all that god desireth , who well knowes when to take his pencels to correct and perfect vp this table . i affirme further , that if he will he is able to make it more beautifull and more goodly then ever it was before , which he may easily doe by laying on colours of more freshnesse and luster . knowest thou not that hee is the father of the prodigall child ? if the fathers of this world be thus loving towards their children , and doe cherish them , and yet doe sometimes threaten them , not to hurt them thereby but to make them wiser and better advised : how much more shall hee shake the rodde of his iudgements over them to preserve them from the hands of iustice. and when the child of god shall acknowledge his fault , then shall he returne vnto his father , and humble himselfe before him ; for as the prodigall child did demand his patrimony to be giuen vnto him , which when he had gotten from his father into his owne hands , hee wasted all in riot , and was at length driven to such necessitie , and extreame penurie , that he was forced to feed with hogges : so fareth it with sinners , god heapeth on them such plentie of his blessings , that they are even glutted with the multitude of them : yet when they have consumed all in the heighth of prodigalitie , this gratious father embraceth them , and taketh them vnto him , if they will not adde wilfulnesse vnto their wast . for if worldly fathers are so loving , shall not god who hath created them , bee much more gracious and good then they ? i grant ( said leuiathan ) that there are many prodigall children , but very few propose that first prodigall child for their imitation , that like vnto him they may returne to god. for when they have trifled and melted away all their goods , and have fashioned themselves to take the impression of all manner of impieties , yet doe they remaine in their obstinacie , and are still nailed fast to whatsoever savoureth of malice and mischiefe : and notwithstanding that god calleth vpon them by many inspirations , yet are they resolved to reply vnto these his holy motions ; we will take our fill of all worldlie pleasures , whatsoever it cost vs. it is true , said verrine , but yet when god will , he can worke good out of evill , for otherwise he could not be omnipotent . it is no impotencie or imperfection that he is not able to sinne or lie ; it is rather an argument of his omnipotencie , and of his transcendent perfection . we are both of vs sargeants , and doe both execute our commission , though after a different manner : for thou doest here fulfill the will of lucifer , but i doe accomplish the good pleasure of the almightie . thou maiest thinke that i doe brave thee ; i tell thee still that wee are sargeants sent , as it were , from two severall parties , and doe the wil of them that sent vs : and although we doe not both execute the same cōmand , yet are we stil sargeants . so if two preach , and both think they deliver truth : as for exāple , a preacher of the church , and a minister , although the action of preaching be commō vnto them both , yet doth it not proceed frō the same spirit , because the preacher of the church vttereth the truth , but the minister hath his vnderstanding perverted by errors , and doth interpret divers passages of the scripture according to the giddines of his privatfancy , and is so self-conceited ( for they have al of them a touch of curiosity ) that he doth imagine he is able to bound in the omnipotencie of the father , the wisdome of the son , and the goodnes of the holy ghost within the narrow limmets of his owne vnderstanding . but such come far short , and have their braine too much scantled , to comprehend god & his infinite perfections . god is wise , for he is wisdome it self , & needeth not the advise either of angels or men , much lesse of divels . i tel thee leuiathan , that i am but the bare reporter of these things , and to effect this i doe thus trouble her that is possessed : for except god did put in vse his authoritie and force which he hath over divels , he were not god. i am of opinion , that those who will not humble themselves , might doe well to assault god , and take his glorie from him , and translate lucifer from hell to seat him in paradise . it is a grosse errour to conceive that god is not more able to convert evill into good , then the divell is to change good into evill . i affirme that god is omnipotent , and therfore may do al things , and when he pleaseth to put his power in practise , he can force the divel as a gally-slave , & as like vnto a iudge , can make the malefactor to tremble before him , and can compell him to accomplish his will when it seemeth good vnto him . they that do not beleeve this , are accursed , & want the first article of their creede , which faith , that god is almighty . i submit my selfe to these things , because god himself obeyed his executioners when they nailed him to the crosse . the saints , whēthey were lead to the place of their martyrdome , obeyed the will of their executioners , and yet thereby they did not intend any glory either to the hangman , or to the divell , no more then did our lord , vnto whom the vertue of obedience is most pleasing and acceptable : whereof i will now speake . i resisted as much as i could , and said vnto our lord , no , i will not deliver this truth : hee told me , thou shalt be inforced thereunto . i answered , no , no , they have bookes enough that doe plentifully declare this argument , but hee constrained me so that i must now begin with the vertue of obedience . then verrine began to say . what say you now to this point , learned doctor ( speaking to leuiathan : ) thou art the doctor of the b hereticks , come and deliver your opinion . and thou belzebub , thou art that proud one , and doest fill men with curiositie , and cocker them vp in their arrogancie : and thou balbarith , thou art hee that saiest , hee that loveth god , will have him often in his mouth , and by this meanes makest mē to fort weare god : and thou asmodee , thou art he who doest corrupt youth with thy loose speeches , and lascivious lookes : and thou astaroth , thou art he who assaultest men with idlenesse , especially you that are religious persons : and thou carrean , thou hardnest mens hearts , and thinkest to gaine all before thee : knowest thou not that with one poore word , with a fiat , he can doe whatsoever seemeth good vnto him ? doest thou not know that he is able to raise the dead ? i tell thee it is very easie for him to doe it ; witnesse the daughter of the chiefe ruler of the synagogue , when he tooke her by the hand and bad her rise ; which signifieth vnto vs , that a sinne committed in thought , and only knowne vnto god and onely hurtfull vnto the soule alone of him that doth commit the same , is easilie pardoned . c there are three sorts of dead men , as there are three sorts of sinnes : for there is the child of naym the widow , whom they carried out to be buried : thereby intimating vnto vs , that there are some who are dead in vaine speaches , and they are carried out of the citie , that is : they flow from the soule into the mouth , and are there vttered , and the offence thereof commonly tendeth to the scandall of their neighbours . this is represented vnto vs by that young man , whom our lord commanded to rise , and gaue him to his mother . wherby hee gaue signification vnto sinners , that when they have offended , they are to be presented vnto their mother , which is the church , as god commanded to bee done by the young man , as you well know . there are others that are dead in works , who are , for the most part , those that dwell in their sinnes , and remaine obstinate in them . . . . yeeres , represented by lazarus who had a stone laid over his graue . and the reason why god commandeth to vnbind him is , that hee might declare how much authoritie hee hath bequeathed vnto his church , and how much priests ought to be had in honour and estimation ; in reproofe of those who say they will not confesse themselves , obiecting , why should i humble my selfe before a priest ? is he not a man , nay , is hee not a sinner as well as i ? why then should i declare my sinnes before a priest ? god is gratious , and will pardon me without confession . then verrine began to speake of obedience in this manner . d obedience of all vertues is the most pleasing vnto god. charitie is a great vertue , because without it there is no entrance into paradise . faith is also a necessarie vertue , for without faith it is impossible to please god. hope also holdeth the same ranke , because it is our guide to heaven . humilitie also is the ground-worke of all vertues . to bee briefe , all morall vertues are profitable , good and praise-worthie : for i doe not affirme that a man may attaine vnto heaven without humilitie , and without charitie and other vertues ; but i averre , that hee who stands possessed of obedience , is garnished with all other vertues whatsoever . obedience is the most excellent of all vertues , i meane perfect obedience , for he that is perfectly obedient , is humble and charitable , he is confident , and persevereth vnto the end : nay , i say further , he that is truely obedient cannot die , i meane an eternall death . for some may obiect vnto me , that isaac was very obedient vnto his father abraham , yet did he finish the course which nature had proportioned for him , and died . i say no , for saint paul saith , that those that are blessed from above doe not dye , but saith they sleepe as it is true . isaac , thou sleepest , and shalt bee awakened at the day of iudgement . if thou have the integritie of obedience , there will be no opposition against thee : consider this well you that are religious persons , and haue vndertaken the vow of obedience . remember that your god was obedient euen vnto the death , i say vnto the death of the crosse : he did not murmure against his father , and say , father this mountaine is too steepe and vneasie to come vnto ( meaning mount caluary ) no , hee said not so . he did not speake vnto his father that he should so prouide that he might suffer death in a chamber or in a hall , because this mountaine was so loathsome , and so full of displeasing obiects that it seemeth a very compound of noysome sauours . no , no , with a full desire and free acceptation hee embraced death for the loue which he bare vnto you . you that are religious persons learne to obey your superiours when they impose any thing vpon you , and say not my superiour commandeth mee things of such vneasie performance , yea , almost so impossible to bee done that i know not how to turne mee vnto them . a religious person will not stick to say : ha , my superiour commandeth mee to declare my fault openly before people : this will edifie my neighbour but a litle . let his superiour command him to goe to rome , and hee shall say , i know not the way thither : let him inioyne him to fast , and hee will say , ha , my father , i am of so tender a constitution that if this pennance bee imposed vpon me , i shall be sick : how harsh and vnpleasing is it to be put to weare shirts of hayre . my superiour is so froward that he is not to be endured . if the superiour shall say vnto him , thou shalt vndertake to murther one of thy brethren , and the other not knowing the intention of his superiour , who speaketh this from his mouth not from his heart , onely to prooue him , will gaine-say him , he is not obedient , and therefore not humble : for obedience is the daughter of humilitie , and hee that is truely humble is alwayes obedient . learne you that are monkes and fryars , and read in this excellent booke , that is to say , vpon the tree of the crosse : it is your god who hath obserued his three vowes carefully , and as he ought : the vow of chastity , for hee is puritie it selfe , and surpasseth all the angels and creatures whatsoeuer as one that is immaculate and without blemish . touching the vow of pouertie , he hung naked vpon the crosse. he might haue beene accompanied with his traine of princes ( which are the angels ) hee might haue had garments to couer him , and whatsoeuer else was needfull , yet hee despised all , to demonstrate vnto you that are religious , that you ought to surrender your purse and treasure vnto him , and suffer your father to prouide for that which is necessary for his children . touching the vow of obedience , he hath been more obedient then euer any was , i speake this to you preists and monkes : behold your selues well in this glasse , and read ouer this booke aduisedly , it consisteth but of two leaues , and yet containeth all perfection : there are but two words within this booke , obedience and humilitie , yet if a man be rightly informed how to draw out the quintessence of this booke , he shall there finde all sorts of vertue that may any way further or yeeld conducement , to the attaining of so high and sublime a perfection . to what end doe you exhaust your selues with studying , and doe so painefully imploy your selues in reading of bookes ? be but conuersant in this booke and you shall be able to performe the will of god. if a seruant obey his master , how much more ought a childe so to doe ? wee that are deuils are as seruants or rather slaues , and doe nothing but constrainedly and by compulsion : but you that hope for an heritage in heauen , are bound to loue and serue him . i further say , that god hath three sorts of seruants : there are that serue him onely by constraint , and those are such as onely feare hell , and if that stumbling block were away , they would not care to drench themselues in the puddell and pollution of any sinnes whatsoeuer . others serue like hirelings , as doe those whose scope and aime is the attainement of heauen , saying , god hath promised vnto vs paradisus therefore we shall doe well to obey him . but there are a third sort more aduised , who doe not make either paradise or hell their scope , but doe the wil of their father purely out of loue , and haue not their end mixed with any secondary regarde of recompence : they set their confidence in god with their whole heart , and beleeue his prouidence in preparing for thē whatsoeuer is necessary : for ( say they ) if his care descend to birds and beasts , how much more will this his care extend to vs ? god heerein behaueth himselfe like a marchant who separat's farthings from sous , crownes from peeces of fower , setting euery sort a part by it selfe against the time he shall haue imployment for them , yet doth he not contemne his other money . so fareth it with god , hee taketh religious persons , and those whom hee hath marked foorth for his seruice , and putteth them to his vse and imployment , that they may performe some seruice of importance for his glory : yet doth he not despise the lay-men , but receaueth them all if they walke in his commandements , as doth the marchant all the rest of his money . those that are refractary would haue their superiour to bee obedient vnto them and not they vnto him : this is not well . no , they must be obedient beyond others , for know you not that they are tempted by the deuill beyond others ? if a great prince or a great lord offer to appropriate himselfe to the seruice of god , presently doe wee oppose and affront this his godly designement , we tempt him and say , sir you leaue at ease in your own house , you haue thus many pages , and thus many gentlemen that waite vpon you , besides many groomes and lackies : you are able to liue plentifully and neuer trouble your selfe : besides you are of a great house : sir , doe not slaue your selfe when you may liue in libertie you shall haue a superiour of base parentage , will you euer endure to obey him ? you must beare the scrip vp & downe the towne : you must weare a shirt of haire , and must discipline your selfe . ha sir , this is too great a burthen , you will neuer be able ro hold on this course : diuert this resolution , beleeue mee ( saith the world ) and they are not a few that beleeue and follow these perswasions . the childe in reason ought rather to obey his father then the slaue his master . the master and mistresse , when they haue disobedient and stubburne seruants , doe presently pay them their wages , and say vnto them , you are not for our turne , you are to depart and goe forth of our doores : so should a superiour demeane himselfe to his inferiours when he seeth them inclined to contumacy and rebellion , get you gone , goe foorth of doores , for you are not to be heere to follow your owne fancy , those that behaue themselues vnduetifully are not to abide heere . but they may obiect that it is lawfull to propound vnto the consideration of their superiour some kinde of commands whose lawfulnesse may be questionable , and say , father , in my opinion such a thing may be better done this way . no , beware of replications , for such a one ought to submit himselfe and thinke that his iudgement may easily goe awry . i grant , that in some cases hee may modestly reprehend his superiour , but alwaies in great charitie , not by way of reprehension but by way of aduise , saying . father , it seemeth vnto mee that you haue done such a thing , or haue vttered such a speach , which in my opinion might better haue beene done or spoken after this manner . but this is to be done in great humilitie and feare , as if he were to speake before god. because superiours are gods on earth , and those that yeeld vnto them obedience cannot doe amisse , prouided alwayes , that the thing which is commanded bee not e against god or the rules of his order or against himselfe : for in this case he is not tyed vnto obedience . nay , i say further , he is bound to slight him , to oppose him , and to reprehend him if hee should command any thing that might directly derogate from god or the good of his neighbour , that is to say , he is to speake home vnto his superiour , to open his fault and lay it before him if the fault be publick , as if he should command any one to preach heresies , or to doe something contrary vnto his vowes , i affirme that in this case it is lawfull for the inferiour to reprehend his superiour . in the euening , louyse and magdalene were exorcised by father francis , and the priest who exorcised them recited many appellations of god. then verrine said , say but the god of the christians , and thou hast reckoned them all , for that is the beginning and the end of them . all these names of perfection and ten hundred thousand more doe agree vnto him : these are no matters of scorne or mockery , cursed are al they that doe not beleeue it . then god being willing that f verrine should speake something touching confession that mens soules might be instructed and bettered by it . verrine answered god , that they had banqueted sufficiently , and that there was no reason why deuils should be mens phisitians : they will not beleeue angels , nay they wil giue no credit vnto god himselfe : for they haue said , that he was a dronkard , and a foole , much more will they affirme that the deuill is a liar . if thou saiest , that then by a consequent they must deny thy power , the authority of thy church , and the vertue of exorcismes , i answere , that they doe already deny the communion of saints and the sacraments . and if thou saiest that thou wilt guide them with thy light , i answere that they neither search nor seeke after the same . the turkes may haue some shadow of excuse , and may pretend ignorance , but christians may learne ( if they will ) those things , which they are to beleeue and take knowledge of . you are the pictures of this master painter ; and vnhappy are they that suffer themselues to bee soothed vp by the faire semblances of the diuell . g cursed be the houre wherein i am thus forced to open the meanes how men are to confesse themselues . * thou art hee leuiathan who makest some to deny the wisedome , others the goodnes , and many the power of god : thou art hee who teachest them new interpretations , which antiquity neuer heard of ; thou art the author of all heresies that euer were , are , and shall bee . thou art accursed , and wouldest haue plucked god from his throne : thou art blinde , and those that follow thee , say credo without credo ; and when the blinde leadeth the blinde , both fall into the pit . thou art the doctor of the false church , and although the father and mother should forsake their owne childe , yet would god neuer abandon his church . h a father is not to answere for the sinnes and faults of his childe ; but hee that is a father of soules must bee accountable for the transgressions that are committed by his children . you therefore that are the father and chiefe pastour , looke you vnto your charge . confession is to preceede the holy communion , and humility must take possession in your harts , if you will haue your requests granted vnto you . if a king be to be intertained in your house , you will presently decke foorth the same , and make your preparations sutable to so great a state ; and how dare you then receiue into your vncleansed houses the king and lord of glory , when your consciences are defiled with all manner of pollutions ? it is as if you would lodge god in hell. * for the sinfull soule is the habitation and cage for diuels , and is a christian soule , not indeed , but by appellation onely . you come into a church and kneele vpon the ground , and wish that masse may bee quickly finished , but you doe not consider that the priestly dignity surmounteth the ranke and condition of angels . i tell you , you are to bow your knees as oft as you shall heare the name of iesus : wee are a great deale better then you , for although wee obey not god for loue , yet doe wee yeeld vnto his pleasure by constraint , and in the vertue of exorcismes . if a harbinger of court should come and tell thee , behold the king is desirous to come and lodge in thy house ; thou wouldest make many excuses , because thou dost esteeme thy selfe vnworthie of such honour ; and wouldest labour to garnish thy house with whatsoeuer might be pleasing , or might adde any beawty vnto thy habitation . so should you take the broome of true contrition and repentance , to brush and sweepe the chambers and roomes of your soule , that when the king shall come to reside there , hee may make it his palace . you that are poore and ignorant people , you must not say when you kneele to the priest in confession . father , declare vnto me my sinnes ; this is no good forme of proceeding : for if in matters of slight importance concerning the body , euery man hath his vnderstanding i quick and able , much more should their conceptions bee free from dulnesse and earthinesse , in those things that appertaine vnto the benefite of their soules , and which are of a higher consequence : yet contrariwise men for the most part are insensible and dull in the apprehension of them . there are those that doe daily confesse themselues , and doe yet forget many of their offences ; how then shall they giue an exact account of them , that confesse themselues but from yeare to yeare , or from six moneths to six moneths ? thou wilt not shame to say , father i doe not remember my sinnes , let me heare you to aske and examine mee . o deafe and blinde caitife ! art thou able to giue audience vnto the diuell , and to fall into those sinnes , which hee inticeth thee to plunge into , and dost thou refuse to harken vnto the voice of god , who desireth to breath into thee the remembrance of thy misdeeds ? others say , to what purpose should i confesse my selfe ? is not the priest a sinner as i am ? haue i nothing to doe but to expose my sinnes to his knowledge ? beware of these contempts , i tell you they are instigations of sathan , framed purposely to bring priest-hood into disgrace , which is a calling more high and noble then is the dignity of angels : for the angels doe indeed contemplate the face of their god , but he k discendeth from heauen vpon the altar , at the consecration made by a priest. your processe that is entred in the high court of heauen , is full of difficultie and doubt , so that the euent thereof is not knowne to the saints themselues : yet is the mother of god a party with you , who together with your guide-angels is euer pleading on your behalfe , and saying , lord take compassion on them . before the time of confession , prooue your selues , examine your owne consciences , pray vnto god with teares , and make your intercessions vnto peter , magdalene , and the good theefe . the good theefe of his owne accord confessed his sinne , and reproued his companion , what ? hast thou no feare of god ? he was also pricked in heart by contrition , saying , domine memento mei . lord remember me , he also did in a sort satistisfie by dying , for hee linked and mingled his death and torments with the death and torments of christ iesus . your god doth endeuour to draw you vnto him by many admirable meanes , he will diuide the contrition , and acknowledgment of your sinnes amongst you , and will stirre you vp to recall them into remembrance , if you will giue eare vnto him . you should be patient in whatsoeuer aduersity may befall you : you should euer stand before your iudge , like vnto men that are guilty of high treason , and should thinke that the paines of hell are not of equall proportion vnto your demerits , and that you are not worthy to l suffer them . god is better knowne vnto them that cast downe their eies on the * earth , then to those that stare vp to heauen . for what are you but a compound of dust and ashes ? meate for wormes , and a pitcher of hansome earth , apt to breake , and subiect to a thousand miseries and mischances ? you are therefore to abstract your cogitations , and to place them aboue vpon the goodnesse of god , who for your sakes hath created the heauens , and filled vp the number of angels , yet are you still hardned in your iniquities . god pardoneth mans offences easily , if so bee that hee lendeth his helpe and forwardnesse vnto it : for god is hee that doth operate , and man doth co-operate with him . if you should dwell in a darksome house , and would faine enioy the benefit of the light , you ought to open the doore vnto him that bringeth his torch lighted vnto you , for hee is not worthie to bee enlightned by the torch , that will refuse to open the doore to him that bringeth it . and if hee should afterwards complaine , that hee sitteth in darknesse , and by meanes of being depriued of this light , hee is not able to worke , hee will bee answered , that himselfe is the cause of his owne misery , and that hee iustly looseth the light of the day , because he shutteth his doores against it . thus when god speaketh to the soule that is ouercast with mists and darknesse ; open thou poore blinde soule , open the gates of thy will vnto mee , i am that sunne of iustice , which will m illuminate and shine vpon thee : yet will not the soule open vnto mee , but chuseth rather to bee wrapped vp in darknesse . and why ? because if i should enter in , i should discouer by the cleernesse of my light whatsoeuer lieth buried in obscurity , and should chase thence that palpable darksomnesse , wherein the soule is so dangerously muffled . but alas ! it rather laboureth to be shadowed with darknes , and to wallow stil in voluptuousnesse and delights , ( which are lost in their very fruition ) then by paines and industry to bee blest with the full possession of a perfect light . confession followeth contrition , and before confession euery one ought to examine himselfe , and say , o my god! what am i , that i should receiue such manifold blessings at thy hands ? thou hast redeemed mee from the clawes of sathan , and hast retired mee vnder the couerture of thy wings . good god , i esteemed my selfe a malefactour waiting to heare the sentence of death pronounced against mee , and yet hast thou in goodnesse repriued mee from this prison , which is narrow , darke , and full of horrour , and besides the free donation of my life , thou hast infranchised mee with the seruants of god. good god , i was a malefactour and stood conuicted of grieuous and master-sinnes , yet was it thy good pleasure to remit them vnto mee . after n confession , euery one is to looke vnto satisfaction , but how many are there that hold not themselues endebted to god , but that god is a debtour vnto them ? who so demeaneth himselfe in this sort , let him know , that heauen is barred against him , except hee labour to strengthen himselfe with good workes , and not to appeare empty-handed before his god. for to what purpose serue the commandements , if good workes be not necessary to saluation ? you goe awry , if you imagine to bee saued by doing of nothing ; for god cannot lie . therefore you may boldly say vnto him , ha! my god , with what aboundant mercy hast thou brought back my soule from hell , and endowed it with thy sanctified grace ? good god what haue i miserable creature deserued to haue thy fauours doubled and heaped vpon me ? o infinite and immense eternitie , thy benefits towards mee know neither end nor number , and i frankly confesse my incapacity to comprehend them . god of mercy , thou hast condemned those once-beawtifull and goodly angels to the pit of hell , for one sinne of pride , and doest thou take compassion of me ? what of me , that haue so often transgressed against thee ? after o this discourse god commanded verrine to giue the assembly there present the last course of confections and sweet meats . then began verrine to confesse and say , i am able to say no more , let them goe to the apothecaries if they will , and buy them comfeits . what regard i whether their mouthes be sweetened or distasted ; for my part i would they might bee all dragged by vs to hell , they should see how well wee would entertaine them . god answered him , this supper is not dressed for thee . i command thee to say and doe that which i haue now decreed . after much resistance , verrine said , i can resist no longer , he is farre stronger then i ▪ and being omnipotent as he is , he will bee obeyed by faire meanes or foule , otherwise he could not be omnipotent . then said verrine , god himselfe hath instituted the blessed sacrament of the eucharist , i speake it as forced vnto it , and against my custome , and the fashion of the other diuels . for when they were to speake of god , or of mary , they were all accustomed to say , him and her , without any other addition ; but i who take gods part , p and am not now-sided with hell , am constrained to speake these words , sacred , and saint , and paradise , for confirmation of which i am ready to take my oath . then before the communion of the priest , verrine added ; ponder in your selues how god saith , open mee thy heart : for to you doth it belong to open , and garnish it with faith , hope and charity ; and to beleeue that christ iesus is in the blessed sacrament with his humanity and diuinity . q you will aske mee , how or by what meanes is hee there ? i tell you , you are not with such curiosity to pry into the meanes . beleeue simply that hee is a glorified body , and taketh vp no place , and therefore may easily lie hidden vnder the species of bread . hauing spoken thus , hee said vnto the priests that were there present : you that are priests , how could you dare to touch your god , if hee were there visibly and not vnder the forme of bread ? i tell you , you could not be so hardy as once to approch vnto so great a light : for his sacred mother on the day of his natiuity , dared not as it were to touch his hands , although she had carried him nine moncths in her wombe . know ye not that moses when hee came downe from the mountaine , and had spoken with god , was faine to couer his face with a vaile ; for otherwise the people could not endure to speake with him , so brightsome was the light that beamed and proceeded from his face ? then he suddenly turned to leuiathan , one of the diuels in the body of magdalene , and said , hola ! you that are such an illuminate doctor , what is it you now say ? pleade now thine owne cause ( o doctor ) in a close corner of hell , as heereafter i my selfe may chance to doe , but now i am a partisan with the doctor of doctors , who is also wisedome it selfe . then againe hee turned his speech and said , beware , beware r you that approch vnto the holy communion , how you receiue god in your harts , whom the heauen of heauens cannot containe . if the king of france ( o man ) were desirous to come to thy house , wouldest not thou presently say , ha , sir , my house is too little to giue entertainment or harbourage vnto your maiesty ; i beseech you sir , spare your paines to visit my poore cottage , and haue respect vnto my wants and pouerty . to this some or other will answere , it is the kings pleasure to haue it so , hee is wealthy enough , and will cause whatsoeuer is necessarie to bee conueyed vnto thy house , for hee hath his pages , seruants , and traine , that will take care of these things ; he hath no need to borrow thy goods , or any thing else that belongeth vnto thee , it shall suffice that thou lend him thy house ; and because where the king is , there is the court also , by a consequent the king honouring thy house with his presence , it shall put on the nature and appellation of a palace . so doth god when hee commeth to thy soule , if thou doe but bequeath vnto him the habitation of thy will , he will hang the roomes thereof with the rich tapistrie of all sorts of vertues . the holy communion is the table of the king of glory , yet do you carelesly venture vpon the same , as if it were the common boord of an inne , or as if it were a may-game , and place to dance in . the pages and seruitours of this table are the angels , yet not regarding all this , you giue a thousand occasions of scandall in the church , to wit , by thoughts , words , and other misdemeanours which i will not speake of , yea you there act diuers villanies and vncleannesses , where of the turkes would blush to be found guilty . aske therefore those sweet fruits , the seven guifts of the holy ghost , and so shall god water you with the dew of his grace in this world , and cloth you with eternall glory in the world to come . how easily would you loath all the pleasures of the world , if you had relished your mouthes neuer so little with the delicacies of your god. you that are poore are many times riotous , and spend in an howre all that you haue gotten in a whole weeke for the maintenance of your families . a christian should imitate christ iesus ; and since that reward is the fruit of labour , in vaine doth hee who will not labour expect a reward . thinke againe and againe vpon this fearfull sentence , which god will one day pronounce ite maledicti , then all processes shall bee ended , and there shall bee no more appeales . giue thankes vnto god after you haue receiued the communion , for it is a great blessing , which hee bestoweth vpon you , in that he hath vouchsafed to admit you to the participation of his body . it were a clemency not easily parallelled , if a king should gr●●t life and liberty to a man that stands conuicted of high treason ; but it is a greater wonder to withdraw soules from sinne , and to winne them to grace : for sinne is of a greater distance from grace then heaven is from earth : s hence it is that the remission of one onely sinne , doth chalenge from you a perpetuall giuing of thankes . the least blessing that god bestoweth vpon a man is of more worth , then if a mighty king would make a free donation vnto him of all his dominions . and what thinke yee ? did not god giue you a soule accompanied with the three goodly faculties thereof , that you might vse it and them to his glory ? the sinne that is committed out of frailty is against the father , and is easily pardonable : the sin against the sonne , who is the eternall wisedome of his father , is out of ignorance , and is excusable : but the sinne against the holy ghost , who is that euerlasting goodnesse is hardly pardoned ; some may bee reclaimed that offend this way , but very rarely . after this , verrine by a most solemne oath confirmed all which is aboue rehearsed , and in honour of the fiue wounds he said fiue seuerall times , adoramus te christe , &c. and towards the end saying this word , redemisti , he subioyned redemisti , that is , you , and not vs diuels , who are in hell . then hee said , great god i adore thee , who art heere couered vnder a little host ; cursed be that christian , who reputeth himselfe to bee a christian , and doth not beleeue it , hee is farre worse then a diuell . this same day in the morning , belzebub departed out of the body of magdalene and said vnto her , farewell , i goe to see thy friend who is in great perplexity : and so he went to marseille to aide the magician ( as he said ) against those , that did aduise him from father michaelis , to haue regard vnto his conscience . the same day father iames de rets came from aix to s. baume , and brought newes that father michaelis had t consulted at aix with the capuchin fathers , touching this particular , and that hee had sent diuers vnto marseille and willed them to bee carefull in a businesse of so rare and high a consequent . the acts of the . of december . this day in the morning the dominican father did exorcise ; and assoone as the exorcismes began , one of the diuels which was in louyse asked him saying , in the name of god , why dost thou exorcise mee ? who gaue thee authority to doe it ? the exorcist answered him , god and his church . then said the diuell , can god compell a diuell to deliuer truth ? the exorcist replyed , that he could . to this verrine said , beleeue it not , for we are all the fathers of lies . true ( said the exorcist ) you are the fathers of lies when you speake from your selues and that which is your owne ; but when you are constrained by almighty god , i affirme that then you may speake truth . verrine replyed vnto him . tell me if there bee any power or authority in the bookes of exorcismes to force vs to take a true and a binding oath , answere mee now to this ? it is true , that we may take a true oath ? as for example , when you interrogate vs in the name of god almighty , and by the authority of the church , tell me if in that case god hath giuen that power vnto you , to force vs to take an oath that bindeth , to wit , according to the purpose of god , and the meaning of the church . it is a truth ( answered the exorcist ) that god hath bestowed this power vpon his church , and vs. verrine replyed ; i spake this in confutation of those that auerre , that diuels cannot speake truth : i tell you that such doe in effect deuise the omnipotencie of god ; and therefore they may saue a labour in saying their creed : and if they doe say it , it is after the hereticks cut , that say their credo without a credo ; for they say it with their mouth , and deny it in their heart . i therefore auow , that since god is omnipotent , he may easily constraine the diuell to execute his will. u then did verrine turne himselfe towards leuiathan , and said : speake leuiathan , if thou hast any thing to say for thy selfe . leuiathan answered : i shall loose of mine honour , to hold discourse with my slaue , i am not disposed to talke . thou art faine to say this ( said verrine ) because thou hast not wherewith all to oppose or thwart that , which on gods behalfe i haue deliuered . leuiathan answered : god doth not vse to send diuels abroad to preach . that is true , ( said verrine ) x neither is my errant hither , to bee a preacher . leuiathan answered : what need all these words then ? they are no words of mine ( said verrine ) all my knowledge is nothing auaileable vnto me ; but he who causeth me to speake , is wisedome it selfe , and all these things doe proceed from the almightie . speake now ( illuminate doctor ) defend thy selfe , o thou doctor of heretickes ? i doe heere my dutie , and discharge my commission , speaking meerely from the strength of that which god commandeth , and not out of any fancie i haue thereunto : i haue not so much charitie in me , as to speake it from my selfe , but what i haue deliuered , is wrung out of me by maine force and compulsion . speake now vnto this , perchance you may get aduantage by that which i haue spoken . then said leuiathan , if i did see here any one whom i might call mine , ( meaning heretickes ) i would not make daintie to speake . thinkest thou ( answered verrine ) that god is like vnto men , who are curious and choise in their phrases , and lay a varnish of eloquence vpon their speeches ? i y tell thee , that with one sole motion of his will , he reuealeth by an intrinsicke manner of vnderstanding , whatsoeuer he pleased shal be accomplished : but the truth is , thou art pusillanimous , and hast nothing to replie . leuiathan answered , i neither feare god nor his angels ; and why then should i feare thee who art but as it were a lackey . it is true ( said verrine ) i am but as thy lackey , yet mightest thou answere if thou hast any courage residing in thee . but thou art a very illiterate doctor , and those that follow thee , must needs stumble in the darke , so full of obscurenesse and falsehood is all thy doctrine . darest thou sweare that thy doctrine is consonant vnto truth , as i wil sweare that whatsoeuer i haue here deliuered , proceedeth from the liuing god ? leuiathan answered , yes , i affirme , that it is all true . verrine replied , accursed spirit , darest thou sweare as i will ? yes , that will i , said leuiathan . verrine answered him , thou canst not without reseruing some priuate and malitious meaning . leuiathan then said . well , let vs breake off this discourse . to which verrine answered : if thou mightest be let alone , i doe easily conceiue thy inclination to sweare falsely ; and the reason is cleare , for thy doctrine is false , and if thou a shouldest take thine oath , thou wouldest sweare falselie , and not according to the intention of god and his church , not so ( said leuiathan ) i tell thee i wil sweare according to the meaning of the church . wilt thou sweare according to the meaning of the catholicke , apostolicke and romane church , said verrine ? leuiathan replied : what neede all these cautions and restrictions . they doe declare ( said verrine ) that thou are vanquished : for thy intendment was to haue sworne according to the church that is called the reformed church ; and is the church of caluin , beza , luther , arius , and the like heretikes . you may doe well ( said leuiathan ) to beleeue this babler , you may perhaps find him to be a great prophet . verrine said : it is true , i am of my selfe a b miserable diuell , as thou art , but after much resistance , and long disputation against god , i was at last constrained to speake the truth : for god is the prophet of prophets , and hee it was , that made balaams asse to speake . leuiathan answered : what ? doth god interchange commerce of language and conference with a diuell ? yes , that he doth ( said verrine ) but by a secret kind c of intelligence , and we resist ( as much as is possible for vs ) his commandments , yet at length we are of necessitie tied vnto obedience . then answered leuiathan : for mine owne part , i frequent no companie , but the societie of braue and worthie fellowes . accursed spirit as thou art ( replied verrine ) knowest thou not that when god doth worke , hee worketh not for the bodies sake , but from his regard vnto the soule ? i tell thee , the soule of a pesant that is endowed with the grace of god , is as pretious before his creator , as is the soule of a great king or monarch . it cannot bee denied but they are poore , yet god is able to inrich them , and to store vp much grace within them . speake now leuiathan , it may be thou shalt gaine some one or other vnto lucifer , and shalt not loose all thy labour . leuiathan answered , ha verrine , thou knowest well , that i gaine more vpon great personages , then vpon pesantly and base people . it cannot bee gaine said ( quoth verrine ) but that a man of note and qualitie is more incumbred to cleere himselfe of euill , and to applie all his actions vnto good , then is a poorer man : yet may an honest plaine countrie man be a cause of much good ; as a clowne of a wicked disposition may bee apt enough to practise a great deale of mischiefe . poore and rich are indifferently equally in paradise , for there is no distinction in that place betweene them . and least any one should mis-understand mee , and conceiue that there is an errour in my words , i do explane my selfe ; i do not say , that there shall be no diuersitie amongst them in the seuerall degrees of glory , for who so in this world is stored with most grace , shall in that other world attaine vnto a great portion of glory : as appeareth in magdalene , who hauing loued much , had much sinne remitted vnto her ; and therefore she is the second person after the d mother of god , and so is it also decreed and ordered by the church in the letany . o e dominicke , thou art my mortall enemie , and art now dwelling amongst the thrones , and holdest that place , which formerly did appertaine vnto me : i say not that thou art there as an angell , but as a saint blessed for euermore : for as there fell angels of euery order some , so god to fill up the seates that were void by the downefall of angels , hath placed the soules in them , diuiding vnto euery one that place of glory which he iudged they had deserued . then said leuiathan , what haue i to doe with this preacher ? verrine answered , i came not to preach , and those who vnderstand me , cannot say that they haue heard a f sermon , but that they haue seene two persons possessed to bee exorcised , and that the diuell in one of them did speake and discourse variouslie . then verrine spake to the exorcist , and said : why doest thou not command leuiathan to speake . vpon this the exorcist said , leuiathan , why speakest thou not . verrine answered , because hee hath nothing to replie . then said leuiathan , i doe warrant it vnto you , that my doctrine is the truth , & not the doctrine of the church of rome . true , said verrine , according to thy perplexed and cursed intention . i tell thee , that although the bishop of rome should leade an vngodly and a vitious life , ( which yet i affirme not , for i touch vpon no man in particular ) but suppose that it were so , yet should not the authoritie and the power that god hath delegated vnto his church be hereby diminished or impaired : for the power is alwaies the same , as in the church the sacrifice is alwaies the same be the priest good , or be he bad that doth sacrifice : for the priest deriueth his power from god , not god from the priest. then he cried , hola lucifer , come hither , for i will dispute with thee of the masse , of purgatorie , and of inuocation of saines : my doctrine issueth from a fountaine which is neuer dried vp , to wit , iesus christ , who is the light of the world , as saith iohn the euangelist . leuiathan , among the supreame seraphins , thou wert the third after lucifer : what sayest thou now learned doctor ? darest thou affirme , that in the sacrament of the eucharist christ iesus is not really and truly there . i my selfe am able to tell thee , o doctor without knowledge , that god being omnipotent , may make his bodie descend vpon an hundred thousand seuerall altars . doest thou vse thus to baite mens soules with thy faire speeches , steeped in all alluring sweetnesse ? and g thou balbarith , who doest make the gentrie to beleeue that it is a peece of vallour to sweare and blaspheme the name of god without intermission , speake if thou wilt . approch thou also astaroth , who art the master of idlenesse . and thou asmodee , who doest vndoe and debauch youth by thy continuall allurements . and thou carreau , who hardnest mens harts . i perceive you haue nothing to say for your selues , and yet doe you labour secretly the subuersion of men . vpon this verrine turned him to the assembly and said : looke you obserue the commandements of god , and of his church , which is not subiect vnto errour : for christ iesus her spouse is euer with her , and guideth her by that cleere light which euer streameth from him . bee attentiue vnto sunday and holi-day masses , for those that obserue them not , hauing no maine or canonicall impediment to hinder them , doe sinne mortally . the church is more solicitous to instruct you then a naturall mother can be ready to succour her child that is in danger . there are who goe to heare masse as a labouring man goeth to his worke without preparation , or as if a man would goe to plaies or reuels . consider , consider these things that are so full of admiration ; i verrine , as i am a diuel , would rather chuse to suffer the paines of hell . . . . yeeres , then to tell you one word sutable vnto what i now speake : and if this creature here were of force and strength sufficient , i would crie so loud in her , that men should heare mee halfe a league off . conceiue of me as of one that is nothing else but a fire-brand in hell , not worthie to be burned in that fire : and in these contemplations thinke of your selues , and the paines of that other world , as a malefactor would doe that waiteth hourely for the sentence of his death . i tell you that this expectation is many times more grieuous then the torment it selfe , and doth oft preuent punishment by hastening on of death . say vnto your soule , soule remember thy worth , and consider how god hath created thee capable of eternal blisse . how expedient then is it , that thou walke in the commandements of thy god , and that the bride should be obseruant of her spouse ? al that thou canst performe is not able to ballance the least of his mercies ; yea , hee should shew compassion towards thee , in punishing thee with the tortures of hell . you that goe to church to heare masse , are to say , soule whether goest thou ? thou goest to receiue either thy saluation or damnation . i doe not say ( said verrine ) that sinners offend god afresh in going to heare masse , but i affirme that they are like vnto those , who when a shower of raine falleth , stop all the spouts and conduit-pipes of their cisterne , for feare left the water should be conueied into it . if those are not watered with the dew of gods grace , the priest is no cause thereof but they themselues , whose heart is fashioned out of stone , not composed of earth which is apt to bring foorth fruit . say further : soule , let vs goe and craue pardon of god : for being a wretched malefactor , and worthie of condemnation , it is reason the soule should prostrate it selfe and implore his mercie . yet fareth it not with sinners as with malefactors , who appeale vnto the court and counsell of the king at paris , for oftentimes , notwithstanding their delaies and paines , they loose their life , and the first sentence of death is ratified against them . but your god doth inuite you vnto him , saying : come vnto me and i will refresh you : aske and i will giue you . notwithstanding , the requests which you present vnto me , must be of vertues and of spiritual blessings which concerne the saluation of your soules , not of earthly goods , or of riches , or of knowledge , or of any curiositie whatsoeuer . search after the light of your soules , for god doth communicate it to all the world , to rich and poore , to noble , and to men of base condition . your memorie h resembleth the eternall father , your vnderstanding the sonne , your will the holy ghost , and all your soule the sacred trinitie . the father saith vnto you , call to mind the benefits which i haue diuided amongst you : the sonne saith , in these benefits which you haue receiued from your god contemplate his power , and his mercie , his wisedome and his iustice : the holy ghost pusheth you on to the feare and loue of your god. the memorie , the vnderstanding and the wil are three things , and yet but one thing : the father ; the sonne , and the holy ghost are three persons , and yet but one god. when you heare masse , enter you into a deepe meditation , and say thus vnto your selues : infinit god , and saint of saints , i do not know but this may be the last masse that euer i shall heare : for you are to take a strict account of your conscience , as if your last houre were pronounced against you , since that death doth threaten you all , at all times , and in all places . but alas , what man thinketh vpon these things : the angels tremble before the maiesty of god , and the malefactors are lulled asleepe in their stupide repose and securitie : the first borne do honour their creator with all awfull reuerence , and the seruants go on in their vneuen courses without any feare at all . then he cried vnto god , saying : of a truth thou art the god of might and puissance , and makest thy selfe to bee obeyed by men and angels , yea , by the diuels themselues , as it plainely appeareth at this instant . herein thy omnipotencie doth make full declaration of it selfe , and amazeth the world with this new wonder : for , o great god , thou doest not esteeme the wisdome of this world , but al they that humble themselues shall participate of thy light , and those that are puffed vp shall remaine obstinate in their pride . you should demand three things from your god before all things else whatsoeuer : first the glory of heauen , then whatsoeuer appertaineth to your saluation , and thirdly the good of your neighbour . you are also to beg of your creator in humility of spirit , that hee will make you prosper and grow by the dew of his grace , and this you are to doe as malefactors vpon your knees with an halter about your necke , and must say : my god and my lord , grant me thy light to consider & confesse my sins , implant within me a penitent and broken heart , that i may bewaile my offences , and haue my sinnes in detestation , that so i may bee accounted worthy to receiue absolution from the priest. if thy body may stand thy brother instead to saue his soule , doe not delay to bestow it vpon him , or if his body haue need of sustentation by thy goods , thou art not to deny them vnto him : for it is not the will of god that you should giue a soule for a soule , or a body for body , or goods for goods , but that you should preferre the saluation of a soule before the life , and the life before goods and worldly possessions : not that you should alwaies be tied vnto this but that hee who putteth it in practise doth doe the will of god : for god hath said , thou shalt loue thy neighbour as thy selfe , but how few are there that doe this ? then he cried out , and alleaging an example answerable vnto what he formerly spake , he said , ha thomas , thou wert not ignorant of the death of thy master : thou knewest well that hee was to rise againe , yet diddest thou say , except i touch the prints of the nailes , and put my hand into his side , i will not beleeue . i doe not speake this to disgrace thee ; but i say , that if thou haddest beene more pregnant to beleeue , thy sauiour had not reproued thee : neither shouldest thou , as afterward thou diddest , haue had experience of thy frailty , yet wert thou named in the roll of the apostles as well as the rest , and diddest afterward constantly suffer death in confirmation of that truth whereof thou haddest formerly doubted . god pardoned dauid , that you might know he hath power to remit sinnes : hee did eate with the publican , to declare that hee came not meerely for the iust : nay , i say further , that your god doth make narrower search and inquisition after the lost sheepe , which is the sinfull soule , then after that soule that standeth in her sanctity and innocency . o great god , thou art that true shepheard who hath laid downe his life for the saluation of his wandring flocke : thou hast searched and at last found thy sheepe , which stragled away from the pasturage of their shepheard . the same day magdalene said , that there came a certaine diuell from abrode to speake with carreau , who was one of those that resided in her body , saying , come quickly , for belzebub calleth for thee , and forthwith carreau flew forth from her like lightening . she also said that belzebub was departed from her body all that day , and had neuer stayed from her so long . and that she saw belzebub to returne , while she was reading a letter , that made mention of the mother of god. the same day also , father d'ambruc sub . prior of the couent of s. maximin came to s. baume , to informe himselfe touching louyse , because many gaue out that she was not possessed . and the same day towards euening were the two women exorcised by father francis billet , whereupon verrine began to speake in this manner . what belzebub , art thou returned ? belzebub answered , whence had'st thou notice of my returne ? verrine said , the seruant knoweth his master : and added , the head draweth after it the whole body , so that if it fall into a pit the body must of necessity follow after . the flocke of sheepe goeth after the shepheard , witnesse vs accursed spirits who haue beleeued lucifer as our head , and as our shepheard . i haue been desirous to gaine thus much vpon the beleefe of louyse that shee would conceit her selfe not to be possessed , and that i am heere by the appointment of lucifer : for this day haue wee compassed her in with these tentations , telling her , that shee of her selfe gaue life to all these actions and gestures , and that a woman might of her selfe deliuer all such discourses as these . there are those that say , put case that god would conuert a soule , or reueale some truth vnto his church , is it probable that hee would make the diuell his agent in an employment of so high a nature ? but i auerre that the church hath receiued the inuestiture of authority from god , whereby it is enabled to command diuels , and to enforce them in the vertue of exorcismes to deliuer truth , and that the diuell by his oath may giue assurance of the truth , if so be hee bee forced thereunto by the power of god communicated vnto his church , and by the vertue of exorcismes , and that all the conditions and ceremonies of a solemne oath be performed : yet for all this there is a religious person who faith , that i am not able to speake a truth : i answere him , that as i am a diuell i cannot speake truth indeed , but am herein of his opinion : yet as i am sent from god who is able to draw good out of euill i am constrained to deliuer truth , and to take an oath for the further ratification thereof . he must deny the first article of his faith , and in stead of credo , say non credo , if it be false that the diuell may be forced to vtter a truth : for god hath giuen all his authority to the church to command diuels , and to constraine them to obey the charge which is laid vpon them . but i am not a whit abashed , if this woman stand doubtfull whether shee bee possessed or no , when the religious persons themselues make question of the same . i then he spake to god and said , i could endure with more ease the torments of hell yeeres together , then to pronounce thy name onely one time ; yet doest thou force from my mouth speeches of reuerence vnto thy saints , which is much against the nature and custome of diuels . giue this charge to thy children who looke for a share in thy heritage , and expect a recompence for their obedience vnto thee . they haue so many famous and notable preachers and many bookes furnished and fraught with al variety of learnings , and wilt thou haue me then to speake to men of all sorts both wise and foolish , who waite for no other retribution but the torments of hell ? it is no wonder if the diuels seeke to withstand god , when his very children who haue a portion in paradise declare themselues heady and refractary against him . was it euer knowne that diuels should aduise men to inuocate the saints , yet am i constrained to perswade you to pray vnto them , especially vnto s. dominicke . cursed k be thy deuotion dominicke which thou diddest beare towards the virgin mary the mother of god. cursed bee those religious persons that haue entred into thy order ; i would rather be tortured in hell , then to found forth thy praises and the commendations of bernard . let me possesse you with this truth , that the saints make intercession for you , and that dominicke is one of the intimate friends to the virgin , as also is bernard . it is thou great god that constrainest me to exalt dominicke my greatest enemy , and wouldest make it cleere vnto all , how blessed and good a thing it is to honour and loue thy mother , and hast enforced me to make thus much familiar vnto men , that they may with the greater feruency of deuotion serue her . dominicke i hate thee as i doe the plague , and i should take more contentment in that externall darkenesse of the bottomlesse pit of hell , then in these discourses which i lauish thus vpon thy praises . thou wert l euer very deuout vnto the virgin , as were also bernarnardus , stanislaus , anselmus , and thou stephanus who hast contracted great familiarity with her . he that will bee beloued by the blessed mother of god must serue dominicke in feruency of spirit : you are first to craue the mediation of the mother , and then to make your redresse vnto the sonne . there are many who are deuout to their creator but few vnto the virgine , yea there are not many amongst women themselues that consecrate their deuotions vnto her : and yet hee that will gaine eternall life must make his approch vnto this mary , mary is the m ladder of heauen , & the saints are the steps of this ladder , so that hee who will enter into the pallace of the king must first ascend by these staires . you are all guilty of high treason , and there is not any that can coniecture what will bee the state and issue of your cause but god onely : therefore present your selues before mary with all humble and submissiue behauiour , before you approch vnto her sonne : and first take the aduise of dominicke before you prostrate your selues to the mother of god. for it would sauour of intrusion and much presumption to thrust into the conference of a queene , and not to prepare her vnto the same by a mediatour . bee you therefore regardfull to gaine the good opinion of some one of her familiars and fauourites , by meanes of whom you may more confidently get accesse and admittance into her chamber , and haue spaedier audience when you are presented vnto her , whereby your request shall bee with greater expedition granted vnto you : for this is the will of him who is the fountaine of all grace . dominicke , though thou be my sworne enemy aboue all that are in heauen , yet am i compelled to depain● thy praises and haue already made worthy mention of thy order vpon the day of the conception of the virgin : and it is gods pleasure that men should now bee more deuout & addicted vnto thy order then euer formerly they haue been , because thou art the virgins darling , and art able to preuaile much with her in mens behalfe . you will tell me , that god hath created heauen not for beasts , nor for turkes , but for christians ; i grant it , yet for all this your deuotion must not coole within you , neither must your life bee bestiall , nay worse then the conuersation of infidels . the saints who are full of charity and all perfection will obtaine sanctification for you , if you direct your prayers to them for that purpose , and doe not make intercession for these temporall and momentary commodities . by performance where of you shall fulfill the will of the saint of saints . you may peraduenture conceit that god will come downe from heauen and take you by the hand , and so leade you with him to his kingdome : hee doth indeed behold you a great way off , and goes before you with open armes , but before you bee entertained with his embracements , you must haue recourse vnto dominick , stanislaus , ●ernardus , anselmus , stephanus , and to your guard-angell , and entreat them to conuey you into the palace of his maiesty . also those that are desirous to speak vnto the queene must run the same course : for it is she aboue all that maketh intercession for you , neither is there any better acquainted with the pangs and torments which her deare son suffered for your sakes , then is her selfe . n honour the angell that is your guardian , for hee is one of the pages of your soueraigne king , and alwaies beholdeth the face of god in his full of maiesty and glory . be euer carefull of your saluation , and say vnto him , o my good angell that takest charge of me , lend me thy hand and bring me the directest way vnto the court of this king ; and doe me this fauour as to make my introduction vnto some grace with your prince . i tell you that all saints are kings and princes , and haue great authority and power in the court of that soueraigne king. the body of a man is not more different from the soule , then is the court of this world from that celestial mansion . if you had but tasted the delicacy of the wine of loue which was broached in the mount of tabor , without doubt you would despise all things in cōparison of it . this wine is at one time both delicate and pure ; but the wine of voluptuousnesse is mingled and sophisticated with water , and retaineth no sweetnesse or sauour . who so drinketh of the wine of heauen , shall quench his thirst as magdalene did , who dranke at the feet of our sauiour . the court gates of the king of glory are very narrow , and euery one that will , cannot enter in thereat . for first a man must knocke at the gate of mercy , taking an angell for his guide , and humility and obedience for his two companions ; for you can haue no admittance into the kingdome of heauen if you bee not associated with these two vertues . the sonne of god is the protector thereof , who died obediently vpon the crosse : nay more in being obediēt vnto his executioners he was obedient vnto the instrument of the diuell , & may therefore in right now challenge obedience frō him . he who shall deuoutly serue the mother of god , and dominick , shall bee sure to obtaine plenary remission for his sins . after , all this , verrine confirmed all with an oath which he tooke very solemnly , imprecating the wrath of god vpon himselfe and all hell . then hee said three seuerall times , but with a great deale of resistance , aue maria , and in saying of ora , he added , orapro illis miseris peccatoribus nunc , & in hora mortis , to the honour of the mother of god and of dominicke . and then hee cried , o dominicke , neuer diddest thou receiue so much honour from a diuell , but thou dost merit this and much more ; and turning to the sub-prior , he said : cursed bee thy comming hither , which hath brought such shame and confusion vnto diuels . the acts of the . day of december . this day in the morning the dominican father did exorcise ; in the beginning whereof there happened a disputation between father peter d'ambruc , sub-prior of the couent royall of s. magdalene at s maximin of the order of s. dominicke , and the diuell verrine , who was one of those that possessed louyse capeau . the said sub. prior affirmed , that hee could conceiue no true proofe or demonstration , to induce him to beleeue , that the said louyse was possessed . verrine answered him , thou pleasest me well in not beleeuing it , and in affirming that all these extraordinary actions and gestures doe expresly proceed from her selfe . the said father said , i will neuer beleeue her possession . i perceiue well ( answered verrine ) what thou beleeuest , thou saiest credo , and non credo , and art indeed irresolute and doubtfull . thou maiest tell mee that thou art bound to beleeue it , because it is an article of faith ▪ but what commendation is this vnto thee , when thou doest not beleeue it ? the said father replyed ; thou art not able to speake latine : to which verrine answered , god will not haue it so , but constraineth me to speake in the vulgar tongue . then said the father , thou lyest in saying so . i lie not ( said verrine , ) i tell thee againe , god will not haue it so , that louyse may be the more abundantly humbled , and that wee might haue the greater power to tempt her concerning this point ; that so shee might for a time giue easie credit vnto those , who tell her , that either this which shee doth , proceedeth from god , or from the diuell alone , or that all these strange deportments , and discourses , are made and counterfaited by her selfe . no no , gods pleasure is that she should be deiected ; for it is no matter of difficulty to beleeue that which a man beholdeth . then replyed the said father , it is false , and thou giuest my ielousies no satisfaction verrine answered , what desirest thou to build and firme , in thee a beleefe that louyse is possessed ? doest thou beleeue it , or doest thou not ? i doe very well perceiue that thou are not hasty to beleeue ; yet is this a very vnusuall accident , neither is shee possessed after the ordinary fashion of many , who striue to expresse themselues with eloquent and affected phrases , and so make a cheate vpon mens beleefe and vpon their soules also : but i am heere on gods behalfe , to conuert soules , and not to deceiue them . then the exorcist holding the booke of exorcismes in his hand , commanded him in the name of god to answere vnto such things , as hee would demand of him . but verrine snatched away the booke by violence , and threw it to the ground , saying , what ? wilt thou exorcise louyse , when shee is not possessed ? then hee said vnto her that was possessed . no louyse , doe not suffer thy selfe to be exorcised any longer , thou art a foole , and art not possessed . if thou permit them to exorcist thee , i will cry aloud , that thou art giuen over vnto the diuell ; but i will take heed how i sweare this . notwithstanding this , the exorcist gaue not ouer to exorcise and to adiure him that he should answere . verrine then said vnto him , what wouldest thou haue mee answere vnto ? afterward hee turned to the subpriour , hauing first made answere vnto certaine latin words in the exorcisme , and said . thou art well skilled in latin , is this latin of the vulgar kinde or not ? louyse vnderstandeth all this passingly well , her father and mother haue brought her vp to speake a great deale of latin , haue they nor ? and so mocking him , hee continued on his speech , the hereticks haue a custome to teach and instruct their children in the latin tongue ▪ doest thou not know this ? ha! it is but a litle time since louyse first learned her consit●or , and was not able to read the office of the virgin. all this while the exorcist ceased not to adiure him : vnto whom verrine said , i will not answere to any thing , but am resolued to resist as long as i am able , and when i can resist no longer , i will prostrate my selfe on the earth , and will withstand god with all the force i haue . this he spake in an extreame fury and violence , making semblance as if hee would flee from his place of abode . then verrine began to speake vnto god , saying , no , no , i will doe nothing , i will oppose my selfe against thee with the greatest reluctancy that i possibly may , i haue no stomach to praise and doe honour vnto mine enemy . o why should i praise him , whom i would , if it lay in my power , willingly disseate from the place he holdeth ? i will doe nothing , it is in vaine , especially since some of his order are heere present ; i will doe nothing , i will not giue them so great an occasion of consolation . after this he said , hee hath commanded mee to quyet my selfe , and therefore like a gally-slaue i am constrained to doe gods pleasure , and to say to my confusion and despite , that dominick hath obtained a grant from the mother of god , that those of his order may liue in great perfection ; yea , that they shall liue vntainted from the pollutions of any mortall sinne . p yet before hee spake this , in that disputation betweene the subpriour and him , he had affirmed , that the walls and inclosures did not sanctifie mens soules , and that many times , much villany was hatched in cloysters : but his purpose was not to accuse any in particular , and that those who were naught did not blemish or lay any aspersion of infamy vpon the good . then the sub-priour said , are not we to commit any mortall sinne by our rule ? verrine answered , no. and being asked if the order of s. francis might beare a mortall sinne . verrine said that it might : as might also the order of claire . then he subioyned , that the diuell did more cast about to circumuent a man that was in a religious order , then to triumph and get the victory of a thousand others : because ( said he ) wee priuily vndermine the wordlings of these times , and doe manage them as wee please , and as the mother would doe her childe : wee suggest vnto yong women , that they should not be so strict in obseruance of the masse vpon sundaies and holydaies , but should bequeath that time to the decking vp and imbellishing of themselues , and to other vanities . to yong gentlemen wee say , thou art yong , now or neuer thou must abandon thy selfe to thy pleasures , make much of thy selfe , and frequent tennis-courts , and publick meetings for dancing . thus doe we take them off from deuout meditations , and quench in them any motion and desire to be present at euening-song , or to doe that which is the duety of a christian to performe ; but contrariwise wee doe present vnto them a thousand occasions to commit villany . but when wee labour to seduce a religious person , wee vse more warinesse and circumspection : astaroth is he that then bestirres himselfe , sometimes suggesting , that hee neede not make such haste to say masse ; sometimes endeauouring to make him carelesse in his deuotions , and telling him that it is a matter of slender consequence , and that he should not make it so haynous , to bee wanting sometimes in the obseruation of these petty duties . much cunning is to be spent in hooking in one of these , wee must knock at his gate , and at his windowes , that we may get entrance into his mansion : yet are wee for all these attempts oftentimes crossed of our designement , so surely doe they shut vp all the passages that lead into them . i speake it not , as if all did so , there are not a few that giue easte entrance and accesse to astaroth . then q hee said , that there were three exorcismes made against him in heauen , one from god , another from the virgin , and the third from dominick . hereunto hee added , that if hee had power hee would disgorge all his curses against him , who first began the reformation , and against all his inspirations . ha michaelis ! thou hast neuer seene louyse , yet doe we striue to gaine so farre vpon the beleefe of men , as to perswade them , that romillon and michaelis haue taught and lessoned louyse , but she shall bee better examined . i am not abashed , that there are many who beleeue not these things , for it is the maner in all new miracles of god , to finde some stoppe and contradiction , as appeareth in the miracles of christ iesus , and in those which were afterwards wrought by the apostles , as also in those that were of olde performed by the prophets . the workes that proceed from the diuell are intertained gladly ; so that when a great euent befalleth , and receiueth no r affront or repugnancy , it is an argument that it commeth not from god. great god , thou hast many friends at thy table , but how is their number diminished when thou commest to suffer on the crosse ? the kings of the earth vse to eate alone , but the king of glory with company . peter , when thou did dest deny thy master , then diddest thou begin to suffer with him . what should become of the miserable sinner , if that all the saints had liued in innocency ? magdalene , what should become of the penitent , if thou haddest beene as catherine of sienna . o blessed mother of god , thou wast conceiued without originall sinne , and hast alone liued without s any spot or taint at all . martha did follow thee in thy example of virginity , and is a great familiar of thine ; as magdalene is of thy sonnes . miracles doe euer meete with some opposition , as appeareth heere in this : for this is a new miracle , & an euident demonstration of the omnipotency of god , the like whereof hath not been wrought since the first being of the world , and yet can god worke a hundred and a hundred miracles , fuller of astonishment and rarenesse , then this is . this miracle was wrought by god , at the particular instance and solicitation of the virgin , of magdalene and of dominick , and intended primarily for the reformation of his order . and cursed bee him that doth reforme it , for they are not few that will redresse all disorders both in themselues and in their fellowes , especially in the order of dominick : and whosoeuer shall remaine vnconformable to this reformation , shall be in great and imminent danger . some will say , i haue nothing to doe with the reformation ; another will obiect , i am of a tender and delicate constitution : another will excuse himselfe with , father , i am too yong , and this is too hard for me to vnder-goe . neuerthelesse , many shall take vpon them the order of dominick , because his rule cannot tollerate any mortall sinne , and because of the reformation of his order . and they will make choice of this order , when they shall vnderstand what great immunities and priuiledges dominick hath obteined for it at the hands of the sacred mother of god : vnto whom he was euer exceedingly deuoted , and is beloued againe by the virgin for his continency and puritie . many also shall enter into this habit when they shall heare of the perfection of this order , and what a sweete sauour it rendreth vp vnto the almightie . in like manner shall the congregations of the christian doctrines and of vrsula floorish and spread their branches , yet without any preiudice vnto other orders , and the reformed shall liue in puritie as the angels of god. at the end of the exorcismes it was held fit that verrine should solemnly sweare vpon the blessed sacrament , for confirmation of that which he had aboue spoken . and first they asked him in what manner he had spoken of the conception of the virgin : to which hee answered in these words . those who are heere present are of different opinions . the exorcist commanded him to expresse himselfe distinctly and cleerly , if it were the will of god that he should vtter the truth herein , and if god had reuealed any thing vnto him concerning this point . then he plainly told them that t she was immaculate from the beginning . then did the exorcist command him againe , that hee should more amply discourse of this point before them all : whereupon he beganne to speake in this manner . i affirme that the eternall father when hee was resolued to send his word vpon the earth to repaire the breach of mankinde , and that the word was ready to doe the will of his father , then did he determine to create a creature particularly for that purpose , to be the blessed mother to his sonne : who being also that king of power , was able so to fit all things , that his mother should co-operate together with those blessings and guifts which he would endow her with all ; which was iust and agreeable vnto reason . i say , that when hee saw and knew ( for hee is the wisedome of his father ) that his blessed mother would not oppose against that which hee had decreed to doe in a matter of such consequence and importance , as was the coniunction of the diuine nature vnto the nature of man , he iudged it fit and expedient that shee should be for euer exempted from the vassalage of sinne , whether it were originall , actuall , mortall or veniall : hence it commeth , that she neuer did trespasse against god her father . and if iohn baptist and ieremie were sanctified from their mothers wombe , how much more should the sacred mother of god out-shine them in puritie , when amongst al the creatures that were euer fashioned by the hands of the almighty , shee is the most eminent and perfect , next vnto the humanitie of her sonne . and as in god there is no time either past or to come , but all is present with him , and being besides a cleere and spotlesse cristall , that is neuer misted ouer or made dimme by darknesse , he fore-saw in this idea or glasse , that his blessed mother should in the whole race of her life gently submit her selfe to his good pleasure , and obey the angell when hee came vnto her . for if eue had her creation exempted from sinne , it standeth with reason that the second eue should haue a greater dowry of integritie then euer the first had . and as the first adam being the type and figure of iesus christ , was created without sinne , and from a mould of earth that neuer was mingled with vncleannesse ; how much more shall this second adam surmount the first in the excellency of his humanitie . and as god tooke from the first adam when hee was a sleepe one of his ribbes , and thereof created eve , so god the father while the second adam that was to come slept in his bosome , u tooke one of his ribbes and framed x another eve from the same , that is , the blessed mother of god. the father contributed thereunto his power , the sonne his wisedome , and was content that shee should haue a greater portion of wisedome then the seraphins or any other creature whatsoeuer , next to his humanity that was to come , and manifest it selfe vnto the world . and the ribbe which almightie god tooke from adam when hee slept did prefigure and fore-shew what i haue aboue declared . in like manner the holy ghost did communicate his goodnesse vnto her , not that essentiall goodnes which is co-eternall with him , but a goodnes of that proportion and magnificense as could possibly be bestowed vpon a pure and immaculate creature . after this discourse , verrine did dictate the forme that was to be held , to giue testification that all this was spoken and vnderstood in this manner . wee whose names are vnder-signed haue heard and seene all that which hath beene spoken by the mouth of louyse cappeau who is possessed by three diuels by some witch-craft that together with them was giuen vnto her : and further we haue heard one of the diuels named verrine , after much resistance and renitency against god and the exorcismes , yet being at the length forced by god vnto the same , to deliuer all that is heere written touching the blessed mother of god and the eternall word , to their glory and the saluation of soules . he further confessed in a great agony and chase , that there was no saluation out of the church of rome : that there was but one god , and one holy baptisme , and therefore by a consequent but one church . afterward he said that al these acts were , to confirme that which he had formerly touched , concerning the order of dominick , and to show how agreeable his rule was to god , and his blessed mother , and that this miracle was wrought in fauour of that order . obserue heere , that this was spoken , after that verrine had said that this miracle was wrought for the glory of god , and for the honour of his blessed mother , magdalene and dominick . then to confirme whatsoeuer he had aboue spoken , he tooke an oath the strongest and most binding that a diuel possibly could take , and if euer an oath had power to tye , it was this oath . and added , that there were some of opinion , that no oath was of validitie before god ; yet when hee said vnto his apostles that they should cast out diuels , and foresaw that these diuels being full of all iniquity , would not by their good will obey the commands of the church , vnlesse they were adiured in the name of almighty god , hee gaue his church authority ouer diuels , to bee able to constraine thē by the vertue of exorcismes . i affirme therefore , that the oathes of diuels are in force whē they are discreetly ministred vnto thē . and the oath now inquestion is taken with as great solemnitie as possiblie may be in such a case , i hauing sworne vpon the honoured and blessed sacrament in the name of the father almighty , in the name of the eternall wisedome , which is the sonne ; and in the name of that infinite goodnes , which is the holy ghost . it is also taken according to the intention of the whole church militant and triumphant against the meaning of hell , and any sinister or reserued purpose whatsoeuer , whereof the diuels many times make their aduantage if the exorcist doe not looke about him with great warinesse . and after hee had taken this oath , hee called for the wrath of god , of the blessed trinitie , and of the whole church militant and triumphant to fall vpon him . the like imprecation he made against all hell , and that in the presence of the whole assembly . you may heere behold the list of those that were present and heard that which is aboue spoken , and who signed their names vnto the same , frier peter dambruc , francis billet priest of the christian doctrine the exorcist , romillon priest vnworthy , godam doctor in diuinity , frier peter foruer , vicar of s. baume , a. porchieres , lange , carret , baltazar charuaz , a. lymory priest , honorat , boeuf , iohn flotte priest , denis guillemini priour of romoules , frier william cadry . then in confirmation of whatsoeuer he had spoken , verrin was constrained to worship the holy and blessed sacrament , and to say three times , adoramus te christe , quia per sanctam crucem tuam redemisti hos , non autem nos . after the said oath , hee said as hee did the day before three times , aue maria : and then he said other three times , oraproillis sancta mater dei : and againe other three times , ora pro illis sancta magdalena : and other three times , ora pro illis sancta martha : and other three times , ora pro illis sancte lazare . but in the salutation of the virgin he refused to say mater dei , because ( said hee ) it is a name of the greatest excellency and perfection amongst all the attributes of her praises . after dinner in the presence of the sub-prior afore named while he was speaking to magdalene , belzebub returned & entred into the body of the said magdalene , & bad leuiathan come forth , who presently y performed the same ; he said the like to asmodee , who came foorth like a flame of fire mingled with sulphure : hee further said to astaroth , come thou foorth likewise , and he flue out of her with extreame stinke of rosen & sulphure . afterward , as verrine did dictate the disputation that happened betweene him and the sub-prior afore said , belzebub came and demaunded to haue the two diuels that were with verrine , to wit gresill and sonneillon . verrine told him they will doe you no good , for thou seest that the princes who are with thee are able to stand thee in no stead . belzebub said vnto him , come thou also along with me . verrine told him , i cannot yet leaue my master , let it suffice thee that i bestow my seruants vpon thee , and immediatly gresill and sonneillon came out of the body of louyse , and shee sensibly felt that they came from her in the manner of winde . yet did not belzebub leaue intreating of verrine to goe with him . verrine answered , z why doest thou thus intreat mee ? i cannot goe , and if i should goe , my a presence would preiudice your dessignement . belzebub said , speake not thus , for we are companions . not altogether so ( said verrine ) the diuell hath seduced her and the diuell shall bring her home to the confusion of all hell. then said verrine , wel , i must goe then , but it shal be to conuert the magician , and bid the exorcist to b take the booke of exorcismes , and to command him in the name of god to goe thether , which the exorcist did , and presently verrine came foorth , saying , i goe against belzebub . then did louyse feele his departure from her like vnto a winde . but as he was comming foorth , hee said , i doe not leaue thee altogether . being departed from her , louyse remained in her ordinary temper resenting onely the paines that proceeded from the witchcraft . the same day in the euening were these two women exorcised by father francis priest of the doctrine , and verrine began to speake as followeth . souldiers follow their captaine , and when belzebub departed wee went after him . god would winne vnto him the soules of such as are growne stony in their obstinacy : his desire is that you would shunn that which is naught , and apply your selues vnto that which is good . wee haue been at marseille , and haue diuerse times knocked at his gate , and belzebub , obserue how slender thy forces are when thou doest demand for help of my seruants . belzebub , thy affaires runne in a low ebbe , and this is the reason why thou art now so sad and dumpish , belzebub thou art at thy wits end what to follow . then he spake to magdalene and said , magdalene , let not thy courage be abated for those few torments which thou now endurest , for the paines of hell are farre more grieuous . after this hee spake vnto the diuels , and said , come all yee diuels of the aire , all yee diuels of the earth , and all the diuels of hell , come all to helpe and succour belzebub ; but your comming wil be to no purpose , and your assistance not worth your comming , for all of you are in comparison , but as leaues of trees . then turning to belzebub , he said : be of good cheere belzebub , knowest thou not , that where thou loosest one , thou shalt gaine tenne : ha cursed spirit , oughtest thou not to consider , that these soules were not created by thee ? doest thou not see , that god will take them vnto himselfe ? thou hast inueagled thousands from him , and thinkest thou that hee will euer dissemble this ? if c it were possible that leaues of trees could weepe , they would shed forth teares of blood for this wretched sinner , so vast are his offences before god. then verrine turned his discourse to god , and said : great god! how good , how bountifull , and how sweet art thou ? i am tortured and tormented , and haue not the patience to behold thy great goodnesse towards the grossest sinners , especially towards this man whom i am forbidden to name . o all powerfull god , why doest thou not vntie and let out those heapes of water , or hurle downe thy lightning from heauen to destroy this wretch , and to bring him to vtter perdition , who sendeth soules to hell more in number , then the haile that falleth vpon the earth ? i tell you , god can dissemble this no longer , neither will he any more indure his execrable villanies : but his pleasure is , that he be either conuerted or punished . the impatiencie which god taketh at the losse of these and other obstinate soules , is not such a kind of impatiency as may any way darken or preiudice his perfections , but it is rather an argument in him of vnblemished goodnesse : for god in iustice should dart downe lightning from heauen to destroy them , or suffer the earth to gape and swallow them vp , who haue better deserued this punishment then dathan and abiran , whom the earth deuoured vp for their rebellion . o lord god , he cannot flie from thee ; whether he descend to hel , for according to thy essence thou art there , or whether he doth imagine to stray from thee by wandring like a vagabond vp and downe the world , for thou seest all , and art euery where : or if he would ascend vnto heauen , for there the gates are shut against him . so that if he be not repentant , hee may perchance flie , but he cannot euade . great god , thou hast made reseruation of three things to thy selfe , and wouldest not that sinners should intermeddle or dip their fingers in them , to wit , thy glorie , iudgement and vengeance . and because the guidance and gouernement of things is most proper vnto him , you must let him alone in his course of gouernement , for he knoweth wel when to take the cause of innocencie into his owne protection . what ? thinke ye that god will suffer this iniquitie to branch vp higher ? i tell you he is wearied with his long sufferance ; and therefore wil see the end of this inditement , and howsoeuer this busines shal fal , he wil be sure to fashion and shape it to his glory , & the saluation of soules . d i say further , that if he be not conuerted , he shal be burned aliue : if he wil needs perish , god will leaue him to himself , for this good god for his part was not wanting to him in any thing . god resembleth a father of many children , who are all stubborne and rebellious against him , and will not obey him neither by allurements , nor by threats : then doth this father say vnto them that they deserue to be punished , because they are disobedient to their father , and will not harken vnto him , neither for hope of inheritance , nor for any other admonitions or inducements that may bee laid before them , but doe continue on in their contempt against him . it is a thing full of astonishment , that god should prouide this great remedy for you miserable and accursed sinners , and yet the number of those that lay hold vpon it should be so small . there are some that conceiue that god is indebted vnto them , thinking with themselues , that hee hath promised paradise vnto them , and that heauen was not destinated to intertaine beasts or infidels , but for christians . it is true , god is vexed with a holy kind of impatience , when he considereth the mischieuous and malitious purposes of men : he hath purchased their soules at an high and inestimable rate ; for the satisfying of which paiment , it was expedient that diuinitie should be vnited vnto a humane nature . thou also , who art the powerfull mother of god , did'st suffer much for their sakes , and wert vnder the crosse , and neere vnto thy sonne : yet for all this , do they renounce thy passion ( o god ) the nailes , and al other instruments of thy torments ; and doest thou still hearken after them , and willingly subiect thy selfe to death , to saue them ? why art thou so fond ouer them ; is not thy blessed mother in heauen with an infinite number of saints and angels ? if all the drops of water in the sea , all the leaues of trees , all the starres of heauen were capable to sound forth thy praises , they would all blesse thee , o god , and giue thee thanks for those manifold benefits which thou hast conferred vpon men : yea , the blessing of their creation alone doth challenge euerlasting giuing of thanks . besides this , he hath giuen his angels charge ouer you , who doe euer intercede on your behalfe , and say , they will be conuerted , they will be conuerted , you must haue a little patience . the virgin marie is also euer mediating for you , yet are you regardlesse of all this , especially this wretch , who shall either be burned , or be conuerted : for god can no longer suffer or looke on villanies of so soule a nature ; and this will be the end of this businesse . the messengers of the king haue been at his gate and haue diuers times knocked there : i my selfe also was present , but not any way to further the proiect of belzebub . then he spake to belzebub , and said : accursed feind , thou diddest imagine that i would combine with thee , but thou art deceiued : for i cannot swarue from the commission of my master . i did indeed suffer my seruants to giue thee assistance , but for my selfe i tooke part against thee , and made that iourney of set purpose to declare vnto him , that as the diuel had seduced him , so the diuell should bee an occasion to set him right in the true way . then hee tooke a solemne oath , that whatsoeuer hee had now vttered , was agreeable vnto truth . the same day , when verrine was dictating that which hee had formerly deliuered touching the immaculate conception of the blessed ▪ virgin marie , the mother of god , he was asked what he meant in saying , that the humanitie of the sonne of god did repose it selfe in the bosome of his father , and that then god did forme his blessed mother out of one of his ribs . to this verrine answered ; you may here cauill and say , that then this proposition must bee true , the sonne is before his mother . i tell you , that the humanitie of christ iesus ( as all other things whatsoever are ) was alwaies present with his celestiall father : for with him nothing can bee said to bee past , or to come , but all is present : the sonne is before his mother , e because the father did first f behold the humanitie of his sonne , before hee beheld his mother : yet for all this you cannot properly say , that the one precedeth the other , for in god all things are present . the acts of the . of december . this day verrine began to make a furious inuectiue g against the magician , saying with great out-cries : accursed wretch , thou deseruest to haue thy life restored vnto thee tenne thousand times , that thou mightest so many times suffer death ; yea , thou shouldest die as oft as thou hast sacrilegiouslie offended . notwithstanding , god would yet deale fauourable with thee , if thy selfe giue no stop thereunto . ha you capuchins ! you shall bee punished with temporall calamities , because you did vary from the forme which was prescribed vnto you . you might well conceiue ; that almighty god hath communicated power vnto his church , to bee able to command diuels : and your charity that you should beare vnto your neighbours might haue perswaded you hither , that you might take information of all things ; but hee is not alwaies absolute , that conceiteth hee is already sufficiently informed . then said verrine to the dominican father ( who euer wrote what hee deliuered ) i must goe thither the third time ; consider how god loueth this soule : before christmas you shall see the bottome of this sacke emptied , there was neuer such villany seene , neither was there euer the like miracle , or the like remedy . verrine also said vnto the dominican father , in the presence of the aboue-mentioned sub-prior . h take the booke of exorcismes , and enioyne me in the name of god to goe the third time to marseille , to solicite and labour the conuersion of the magician . when verrine issued forth , gresil who held his place , declared that he would speake to the magician in another manner then he did to magdalene . and as magdalene at the first would not beleeue , because the diuell busied himselfe in the cause of god ; or rather because louyse did take vpon her to teach and instruct her , or else some diuell in her ( as was reported ) so should not this magician regard any thing which should be spoken for his reformation . the same day in the morning the dominican father did exorcise , & verrine began to speake in this manner , the will that is guided by the grace of god is able to compasse any thing , and is mightier then the powers of hell it selfe . how idle then are they that say , i cannot be conuerted ? it is vnbeseeming to adde excuses to your sinnes , it was the old dotage of adam and eue. adam thou haddest sufficient grace to keepe thy selfe vntainted , but thou diddest suffer thy selfe to bee abused , as many wretched sinners doe euery day . the soule is the mistrisse , and the body as the chambermaid : yet when the soule shall say , let vs rise betimes to pray and serue god , the body will forthwith oppugne it , and say , i am yet but young , let old age first approch : we shall haue leisure and time enough before vs , to be repentant . the memory will say , let vs call to mind the blessings which are showred vpon vs from aboue : the vnderstanding will thereunto adioyne , let vs contemplate the goodnesse , wisedome and power of the creator in these his blessings ; and the will is ready to push vs on , to loue and feare this good god , because he is the sourse and first originall of all your happinesse . the soule will say , i will heedfully obserue thy diuine inspirations , and will bequeath my selfe vnto thy seruice , i will endure no longer that my seruant should inuade the gouernment of my house . to which the chambermaid will reply , ha mistrisse ! what meane you to doe with your selfe ? take compassion of your tendernesse , you are of too delicate a composition , to bee martyred with such austere courses of life : you haue time enough to repent you , solace and glut your selfe with delights , whiles occasion is offered , and vse your goods with freenesse and profusenesse , that you may varie and runne through all manner of pastimes , whiles the time will giue this liberty vnto you . then verrine said , my words ( you see ) sauour of the spirit , and doe maintaine , that the soule is and ought to be the mistrisse of the body . it is certaine that where the chambermaid holdeth the raines of gouernment in her hands , the family will soone sinke and fall to decay : therefore it ill beseemes the body to beare sway , because it resembleth a woman , who wanteth discretion to gouerne her selfe ; and god will not exact a reckoning from the body , but from the soule , and the soule shall haue the precedency of the body both in the reward and in the punishment ; because the soule ought rather to beleeue him that framed it , then the seruant . a blind man is vnfit to raigne , and why ? because he is blind . i the soule is a common-wealth , and if the conscience bee in quiet , all the rest is the more peaceable : hence it is that the soule should gouerne and not the body , because it is deuoid of all true apprehension of the misery which it may suffer . eue spake but once in excuse of her fault , but the body grumbles and kickes perpetually . your god hath an armory garnished with all perfections , and can euery day present new graces , to those that demand them of him , for hee keepeth them in his storehouse to bestow them vpon his children . in like manner hath your god giuen the holy scriptures , the new testament , and the liues of saints vnto his church , yet he resteth not heere , but doth euery day offer new presents vnto her . embrace your god , who for you hanged naked vpon on the crosse ; for he is your father , and the blessed mother of god is your aduocate , angels and saints are your brethren , and their pedigree is very noble . god will also ennoble you after the same manner , and this nobility is more venerable then all the royalty of descents that may bee giuen to the kings of the earth . k the king of france lately deceased did worthily esteeme of this nobilitie ; he did humble himselfe , and call vpon his god , demeaning himselfe in his presence as a malefactor , and oftentimes heard masse with much deuotion and effusion of teares . i tell you , many priests doe not so attentiuely meditate vpon the greatnesse and excellency of god , as he did ; therefore was his death a kinde of martyrdome , because hee would rather suffer death for the regard and reuerence which he bare vnto his god , then giue credit to that which the magicians had foreshowne vnto him , and in dying hee pronounced the word iesus , and recommended his soule into the hands of god. hee had offended his god , as david had done before him , and was guilty as hee was , and they were both kings of mighty nations : but this had been infected with heresie , as thou louyse formerly wert : yet o henry , it is a truth , thou art now in paradise . be glad marie of medicis , for thou hast the honour to haue wedded a king , who is now a saint in heauen : and if thou shalt imitate his godly end , god will inuest thee with the same honour : and thou dauphin now a young tender king , bee thou an imitator of the rare indowments of thy father , who was so solicitous to giue thee vertuous education . and doe you all loue this prince , for he well deserueth to beeloued by you , and cursed be him that shall bandy or plot against this prince , and will not yeeld all dutifull obedience vnto him , especially vnto a prince of so sweet and harmelesse a nature as this is : who will proue another lewes in france , that for his great vertue was canonized a saint . reioyce little king , for thy father is high in the glory of heauen . i speake now to you , that are but wormes of the earth , examine well your selues ; for if your prince did so humble and deiect himselfe , how much more should you be prostrated in the lowlinesse of spirit ? thinke and consider seriously of these things . l since also the holy father doth humble himselfe , who knoweth no superiour in this world , it is to be admired that you should bee negligent or dainty in humbling of your selues . the same day verrine went againe to the magician ; but before hee departed from the body of louyse , hee discoursed of the wretched estate of the magician , and of the mercy of god towards him , almost in these very words . m certainly lewes thou art an hypocrite , and a pharisie , and vnder the shew of piety thou hast heaped vp such a multitude of transgressions and other damnable sacrileges , that they are not to bee numbred . of a truth lewes , thou dost out-strip all magicians in malice and impiety , and art the chiefe of all their sabbaths and assemblies . of a truth lewes the diuels are of opinion , that hell it selfe will not bee sufficient to afford punishments for thee proportionable vnto thy villanies . i tell thee lewes , they will protest against god , if thou bee not conuerted , & will beg of him , that he would make hell six times more horrid and terrible then it is , that thou mightest be tormented there for euermore . of a truth lewes , cain , and iudas shall bee adiudged innocents in comparison of thee : for christ iesus had not as then shed his blood for them , as he hath done for thee . i tel thee lewes , thy abominations are of that heighth & vnsufferable presumption : that god himselfe would bewaile thy wretched estate , if hee were capable of teares : and euery one would willingly bring a fagot to burne thee , and would say ; iust god make this impious villaine to liue a thousand times , and so many times to suffer death : yet is it a certaine truth , lewes , that this good god is ready to die againe for thee , and would , if need were , come now downe from heauen , and suffer himselfe to be crucified on this n crosse. besides the blessed mother of god and all the saints doe of pure pitty plead thy cause , i tell thee truth lewes , : not that they haue any need of thee , but that thou mayest bring backe those soules which thou hast led into perdition . of a truth lewes god hath sent his messengers and guard vnto thee , and they haue cast the rod of their power into thy house . nay , i say more , vnreasonable creatures would beg mercy for thee at gods hands , if they were endowed with reason . what i deliuer is most true , for nothing is impossible to god , who is able to make a diuell of an angell , and a saint of a sinner . the same day in the euening father francis billet did exorcise , at the beginning whereof magdalene moued all the assembly to commiserate her case , by reason of the deepe and extraordinary sighs which shee pitifully breathed forth , whiles the diuels were inwardly torturing her . and verrine said , you that hope for a future reward , see you obey your god , and you that are already saints with him in heauen , and haue now the full fruition of grace and eternall glory , as the end and vp-shot of your labours , bee you also plentifull in your duty and obedience towards him . but i damned o wretch as i am , expect no recompence of my paines and trauell . the acts of the . of december being christmas-eve . this day in the morning the dominican father did exorcise , and verrine discoursed in these words . gods pleasure is that all men vnderstand , that the diuels themselues doe obey him , and tremble before him . i tell you p god was wearied with your impieties , and therefore leaped downe from heauen to earth in the wombe of his blessed mother that hee might redresse them . blessed mother of god , thy sonne was impatient to be inclosed vp so long in thy flesh , not for that he deprehended in thee any thing which might distast him , but because his desire was to come into the world , and to yssue ▪ foorth from thy holy prison with all the speed hee might , to giue light vnto the world that remained darke , and to make his brightnes communicable vnto his creatures . of a truth mary thou art the moone , and thy sonne the sunne of this world : the saints are also the starres that shine in the same . and therefore was this sunne sent by the celestiall father not onely to illuminate and deriue part of his light to the moone and starres , but to giue light vnto euery man that commeth into the world : which illumination could not spread it selfe ouer the earth , vnlesse he had manifested himselfe to the earth by his natiuity . wonder not that i haue often said , that this was a worke of admiration : for kings haue their pallaces and bedds furnished euen to prodigality , but good god , thou couldest scarce finde a place to bee borne ; yet mightest thou haue built for thy selfe a paris , or haue chosen the cittie of rome in her greatnes , or haue caused some royall palace to bee prepared for thee , for thou art wisedome and goodnes it selfe , and hast created heauen and earth of nothing : neuerthelesse , though the guide and prouidence of all things depend of thee , yet wouldest thou not make choise of eminent and magnificent places for thy natiuitie , nor of queenes and princesses that might be assistant vnto thy mother in the time of her t anell . great god , thou art more powerfull then all the great ones of the earth , and yet how il doe thy creatures demeane themselues towards thee . ioseph q thou diddest doubt at first the veritie of these things , but wert afterwards fully satisfied that the mother of god was a virgin before her deliuery , at her deliuery , and after her deliuery . thus r doe many now question this very miracle which god hath wrought among you , to wit , that the diuell should tell the truth , but so is the wil of the most highest , who by his meanes would renue the league and amitie which is betweene his loue and his creatures . o blessed mother of god , thy sonne is the true god , begotten of his father . let it enter into thy consideration , how choise and exquisite a mansion did so mighty a father prouide for this onely and welbeloued sonne , in whom he was so well pleased : and thinke with thy selfe , what presentments did thy deare sonne prepare to offer vnto thee as his mother ? blessed spirit , where was the goodly beds with all the rich and pompous furniture which thou diddest prouide for thy spouse ? where were thy easie litters to carry her ? where were the caroches ? where were the horses ? there was but an oxe and an asse there present , for other liuing creatures are too proud to be witnesses to such humility . i say that god refused those creatures that were proud , as is the horse : he reiected the lyons , who figure vnto vs arrogancy : he cared not for mules , who are the hieroglyphicks of malice : hee was onely contented that the oxe and the asse should be present , who are beasts full of simplicity and deuoid of maliciousnesse . the asse pointeth out vnto vs the body , the oxe the vnderstanding , so as , when the asse and oxe doe draw together , they doe beare the yoake of the lord. the angels were there the princes , lords and courtiers , which is euidently declared vnto vs by that melodious song , gloria in excelsis deo. thou francis , couldest well haue distinguished the difference betweene the musick of this world , and such celestiall harmony , for thou diddest so well apprehend the sweetnes of that heauenly instrument , that vpon the touch of one onely string thou diddest forget nature and those necessary actions of eating and drinking . for it is most certaine , that who so hath but a tast of the sweetnesse of heauen will haue all the pleasures of the earth in no estimation . great god! all things are subiected vnto thy will , for doe thou but speake the word , and what is there that dareth resist thee ? hence it is that thou mad'st choice of a poore and contemptible virgin to bee thy mother , because thou wouldest paterne and square foorth from thy selfe , a perfect example of humility vnto others . who would euer haue affirmed , that such a one as shee should bee the mother of almighty god ? who would euer haue thought that her sonne which she carried in her armes had beene the liuing god , creator of heauen and earth ? in like manner diddest thou yssue foorth from that chast wombe of thy blessed mother , without any taint or corruption of thy integrity , as a sun-beame passeth through the glasse without breaking of the same , but rather maketh it more cleere and brightsome . great god , thy blessed mother and ioseph , when they were at bethlem were forced to vse an vnknown stable for their dwelling place . i am much displeased at this thy too great humility , when i obserue the haughtines which swelleth mankind : i meane not kings and princes , but i speak of baser and more subordinate fellowes , who are indeed very shrubbs and flyes , yet if they faile in their expectation of the smallest commoditie that may befall them , they presently fall a murmuring , and thinke thou doest them wrong , although it be nothing so , and that these cogitations are miscreated in them by errors & the wrongfull mis-apprehension of things . o ioseph , thou diddest enquire after some lodging wherein you might retire your selues , but there was no roome in the inne , and why ? because they knew you not : for if they had had aduertisement who you were , they would assuredly haue lodged you in their house . but god was content to take harborage in a poore beggerly lodging , being almost vntiled and open euery where , and not being locked and made sure for their safety . you therefore that are poore can haue no place for excuse of your intemperatnesse and impatiency , but you are to be contented if you haue but where-with-all to intertaine your life and soule together . you are not without a stable and a cratch wherein to lodge the king of glory , the stable is your soule , and the cratch your heart . ioseph and mary accepted of the stable , although christ for his part could haue beene contented to bee borne without doores in the open fields : but hee made election of a stable , not because hee had need of it , but in regard that it had need of him , that so it being honoured by his presence , might bee a place of more renoume then all the kings palaces of the world . if god had permitted the ordering and determination of this affaire to the will of the seraphins , or sages of this world , i tell you they would haue runne a cleane contrary course vnto that which god had ordained . but good god , thou diddest by inspiration put it into iosephs heart to chuse the stable , because thou wouldest publish vnto the world , that thou doest not despise the soule of any man , that so , all pretext and shadow of excuse might be taken away from those that would otherwise obiect , i am too poore , i am not fitt to lodge my god : for the soule of a poore man is as acceptable vnto him as is the soule of a king , if it stand established in the grace of god. the place where god was borne , is no more a stable , it is a palace , and a church , and many account it a great happinesse to behold it : so thy soule shall no longer remaine a stable , but shall become a temple and a palace when god shal take vp his lodgeing in the same . prophane not therefore this stable with mortall sinne , but rather sanctifie it , and make it more venerable then this baume , into which no man may enter but bare-footed . bid sinne and satan , when they labour to thrust themselues into that place , to depart from thence , because it is a stable reserued onely for god ▪ to come and take his repose therein . then will your god come vnto you as a little childe , wrap him vp charily in his swathling bands , make much of him , cherish him , and handle him with gentlenes and deuotion . mary brought him forth into the world , yet did she not dare once to touch him , much lesse would you be so hardy to handle him if you were acquainted with him : but feare without loue is fruitles and vnprofitable , and if loue should not surmount feare , what man is hee that would haue the boldnesse to appeare before him ? thou that art his church , how vngratefull a spouse shouldest thou be , if thou diddest not make acknowledgement of thy husbands benefits towards thee . art thou ignorant what the lord said to peter ? feede my sheepe , for you that are preists could not be true shepheards , vnlesse you were carefull to feede and giue sustentation vnto your flocke . i doe not speake this , as if i would haue you conuey them into some fat pasturage of this world , but my meaning is , that you should communicate the doctrine of their god vnto them . it is true iohn the euangelist , that thou wert priuy to many mysteries , and hast not buried thy talent nor fed vpon these royall viands alone , but thy resolution euer was , to make distribution of the same to others : and dare you , proud and haughty wretches , conceaue that you are humble , and yet will not diuide some portion of your knowledge vnto your neighbours ? besides ô iohn , thou hast diuulged the visions which thou hast seene and thou iohn baptist , thou hast not bin silent all this time of aduent , but hast said , let all mountaines be humbled , and yet how many mountaines are there that extoll themselues ? michaelis , thou hast also enlarged thy voice at aix in imitation of iohn baptist saying : make straight the way of the lord : yet haue there bin those , that were present at thy sermons , that carpe at thee , and say , that thou hast not a glib and eloquent toung : others there are , who haue bin meerely incited out of curiosity to harken vnto thee : others murmure , that thy gesture which thou doest vse in preaching , is not gracefull : to some others they obiect , that their vaine of preaching is too domesticke and familiar , and say , they had rather heare young diuines preach , because they are more curious and neate in their composures . these are not worthy to heare the word of god , and deserue to be shut vp in the dungeon of hell , because they will not harken vnto gods word , whereby they may be nursed vp to saluation . s then he said , accursed wretches , do you deeme that the trauells of preachers are nothing ? i tell you , they many times forbeare to feede when hunger seaseth vpon them , and to repose themselues when sleepe doth ouertake them : they warme not themselues when they are benummed with colde , and doe trauaile a fresh when they are already tyred and wearied . wherein they doe like faithfull children who are not allured by the promises of heauen , nor yet affrighted with the threats of hell ; but as a dutifull childe obeyeth his father , not out of any second respect but meerely out of affection , so the true children of god respect not their particular interests , neither do they decline those laborious courses which they haue vndertaken , but discharge that duty whereunto god by a sanctified vocation hath called them . and of this number are preists , religious persons , and preachers . t one signe and infallible argument of eternall predestination , is to heare the word of god with willingnes and alacritie , to make a free confession of himselfe , to communicate , and to serue mary the mother of god , with all submissiuenesse and deuotion . u then he said , it standeth with good reason , that he who was to be the guardian vnto the virgin should be inuested with a prerogatiue of greater excellency then all other saints , and was to haue precedency of iohn baptist and the prophet ieremy . for hee was to bee the spouse vnto the mother of god : and was to be the maintainer and putatiue father of her son . mary was indeed thy sister , ioseph and thou doest alwaies shew thy selfe a deare and trusty associate vnto her . he said further , that ioseph had for a space a touch of feare and iealousie vpon him , not vnderstanding the mistery which lay vailed ouer in silence , neither doe i wonder at it ( said he ) for mary was not of the humour of the women of these times , who doe blab and disclose vnto their husbands all they know : shee was of a contrary straine , and did commit all that was reuealed vnto her by gabriell the archangell who came from that supreme counsell of the blessed trinity , vnto the close custody and guard of secrecy and silence . al her words that came from her were full of waight and wisedome , for mary was not like vnto eue , a multiplyer of words and impertinent discourses . at dinner also verrine spake of sundry subiects , tending much to edification : and amongst the rest he discoursed , that the soules in blisse did more thirst after the saluation of our soules , and the enioying of our company with them in paradise , then hell and all the diuels together could after their ouer-throw and perdition ; for the power and efficacy of the saints in heauen , farre surmounted the impiety and malice of the damned . he further said , when you sit downe to eate , imagine that those blessings which are set before you doe point out vnto you three things , accipe , redde , time. accipe , take thy refection ; redde , giue thanks vnto god ; and time , beware how thou bee found vngratefull for such manifold blessings . in the meane space some or other had giuen part of a honny-combe to these two women , which they had found lying on the ground , and was blowne downe from a tree by the winde . and verrine from this honny-combe tooke occasion to discourse , and to say vnto magdalene , magdalene thou shouldest propose the bee vnto thy imitation , which silently flieth vp and downe and gathereth the extraction of whatsoeuer iuice is most precious among the flowers , by this i meane vertues . magdalene x goe thou likewise to saint vrsula , and from euery one of thy sisters pluck a vertue : from one gather humility , from another patience , from another an vpright intention , from another charity , from another obedience : for thus , magdalene doth that industrious honny-fly demeane himselfe , & sometimes dieth through his laboriousnes and trauell , for hee was framed to take paines . you are to doe the like , and should die after the same manner . then he spake further of the blessed virgin saying , o immense god! mary did beare thee according to thy humanity , and thou diddest support her according to thy diuinity : for of a truth thou wer 't at one time a litle childe , and a mighty god. god y would haue the creature to co-operate with him , as is verified in thee o mary : vnto whom although god did inlarge his bounty , and did garnish thy minde with rare and inestimable indowments , yet diddest thou still appeare more humble , and shouldest not indeed be the mother of god vnlesse thou haddest contributed some-what of thine owne vnto his working : it being his good pleasure that his creatures should euer make contribution of some-thing . you haue nothing to bestow vpon him but your will , from which no man is to exempt himselfe : giue him therefore your body and soule , for that will content him . the same day verrine compared himselfe to a barren and withered tree , and although ( said he ) god hath spouted such sappe into mee , that by the power of it i doe bring foorth sweete and wholesome fruite , yet am i still a barren and an accursed tree ; and shall neuer behold the face of god , but shall alwaies remaine a diuell : yet thus much i may say , that there was neuer any deuill raised to the like honour as to laud the name of god , and to accomplish his pleasure , as i now am : and he further said , that he had promised vnto him a diminution z and abatement of some degrees of his punishment , if he did his duty with faithfulnesse . the acts of the , of december being christmas day . a on christmas day , towards midnight the three diuels which were in louyse were commanded to goe to marseille , to labour the conuersion of lewes the magician . at that time was magdalene lulled , and as it were , benummed with a heauy slumber , which proceeded from the diuell , and indured all the time that masse was saying , and the masse once ended shee returned againe to her accustomed temper . the same day , and houre aforesaid , the dominican father did exorcise louyse and magdalene ; and then b verrine began to speake in this manner . hee that will come to the knowledge of his god , must looke for him vpon the earth , and make inquiry after the litle childe which lieth in the stable : as hee is your iudge , you must looke vp to heauen , and tremble at his diuinity , but as hee is a litle childe , you must intertaine him in your affections . according to his humanity he is but litle , but according to his diuinity hee is a great god , and worthy to be praised . euery one may ( if hee will ) dedicate his seruice vnto this litle childe , neither can any excuse himselfe from the same , for there is no man but hath an oxe and an asse ; the asse signifieth the body , the oxe the soule ; for the soule resembleth the oxe , that easily knoweth his masters cribb . this oxe and this asse must vngrudgingly beare the yoak that their master laieth on them , that is to say , all mortifications , afflictions and troubles , and whatsoeuer else hapeneth vnto a man by the will of god , all which may bee said to be the yoake of the lord. this yoake is sweete , and this burthen light to all those that doe perfectly loue him : you must not therefore say , i am not able to beare it , for god commandeth nothing that is impossible . it is a truth , that hee indeed was loaden with a yoake that was very combersome , and with a burthen exceedingly heauy , for his crosse did ouerlay him with an intollerable pressure ; yet did hee not call vnto you , behold my crosse , carry you it as i haue done : no , hee saith not so , because hee knoweth your debilitie will easily sinke vnder the same ; but hee saith , carry my yoake , because the burthen thereof is very portable , to those that loue god and serue him as they ought . god hath his troopes of angels and saints about him , neither is it to bee wondred that angels obey him , and that men put his will in execution , but that deuils , who are already condemned to the gallies of hell should yeeld him their obedience , heere is it that doth amaze vs with astonishment and admiration . great god , why doest thou not cause these things to be deliuered by some seraphin , or some learned preacher , and not to bee divulged by the mouth of this silly woman ? or why should i bee constrained to disclose my name , in an action that is directly preiudiciall vnto hell , and to my great griefe , that am forced to pronounce it ? then he said , many beleeue not this ; but i answere them , they haue not seene god nor paradise , and yet they beleeue both the one and the other . certainly thomas thy god ( vnto whom it is impossible that hee should tell a lie ) hath said , that hee would rise the third day : and what ? did hee not rise the third day ? certainly hee did , but because thou diddest not see it , thou wouldest not beleeue it , but diddest say , i will not beleeue it , except i may touch the prints of the nayles . there is none among you that euer saw him die in person , yet doe you beleeue that he suffered death for you . know you not what god said to thomas , blessed are they that shall not see these things that thou seest , and shall beleeue . there is no neede of faith in those things which wee manifestly and plainly see : as if i should tell you that this priest is standing at the altar , i imagine you would beleeue mee , neither should this faith of yours containe any great matter of merite , because you see this together with mee . all the fruitlesse sciences and speculations of cicero , plato , and the other heathen philosophers , to what purpose serue they , but to trauell and consume the spirits of a man by imaginary contemplations ? these waters cannot appease the thirstinesse of the soule , and by consequence are not powerfull to yeeld due and conuenient refreshments : but the smallest delights of a spirit indued with vertue , doth surpasse all worldly delectations : and cursed may they bee , who for the fruition of momentary pleasures heere , hazard the losse of that eternall felicity . your god is a cunning surgeon , and of the choisest esteeme amongst those that are most famous : hee well knowes when to serch the wound , and forecasteth how it may be healed : and apprehending the meanes , he presently commeth furnished with such salues and medicaments , as hee conceiueth most proper for the cure . god is father vnto two daughters , mercy and iustice ; but mercy obtained the right of eldership in the house of god , and you know those that are the elder haue a kinde of prerogatiue ouer the other . mercy is sister vnto christ iesus , and shee it was that said vnto him , that it was fit that he should suffer al those torturings and contempts , which afterward he subiected himselfe vnto in his passion . and although both these sisters proceeded from the same father and mother , yet is it a certainty , that the one is in more grace and neerenesse then the other . for god the father was more indulgent vnto mercy then iustice , yet are they sisters , and both daughters vnto him ; because he is no lesse iust in exercising his iustice , then he is gracious in declaring his mercy . it is no argument of imperfection in god , that he powreth down the viols of his wrath vpon the wicked , and rewardeth the good endeauours of the iust , it is rather a demonstration of his omnipotency , to render vnto euery man according to his workes . of a truth thy inward parts ( o mother of god ) are as the shop of an apothecary full of fragrant and aromaticall odours , which the holy ghost hath furnished with all varieties of perfumes and spices ; that is to say , with his fruits , and with the adundance of vertues and graces . i further say that mary is an inclosed garden , and the holy ghost is the gardener , who could well tell how to manure this blessed plot of earth , sowing therein all kinds of beautifull flowers , and ingraffing goodly and vernant trees , charged with excellent flowers and fruits . thou ( mary ) art also a tree , thy holy cogitations are the leaues , thy seruent desires are the flowers , and thy little iesus is the fruit that was brought forth for your saluation . the nature of this fruit is admirable , so that it was accounted worthy to bee made a present for the eternall father , on the tree of the crosse , for the expiation of your sinnes . let your memory recall into your remembrance these blessings of your god , and let ioseph who signifieth your vnderstanding , bow his knees in a corner of the stable , and take in so high a mystery with his most attentiue contemplation . mary as hauing a greater portion of light , is of more neerenesse , and figureth vnto vs the will : the vnderstanding laboureth to comprehend him , but the will shunneth such wild conceptions , and demeaneth it selfe like vnto the mother of christ iesus , who dared not at the first to touch him , but at length mary who is the will , taketh him in her armes , and beareth him vp and downe ; for loue at the last ouercommeth feare . take therefore the child iesus , play with him , and wrap him charily in his swathling bands , hee is but a little one , and therefore very tractable ; endeauour then to bee diligent about him , bring with you little bands to roule him in ; and to be breefe , prouide your selues of whatsoeuer may bee needfull for him . hee is a little child , and yet a great god , as it is written , vnto you a child is borne , and vnto you a sonne is giuen . hee is young and tender , his hands are swathled vp , so that hee cannot strike , come therefore and draw neere vnto him ; but withall consider that he is also a seuere iudge to those that refuse to obey his will. if abraham should haue reasoned the case with god , when hee commanded him to sacrifice his well-beloued sonne isaac , and should haue said , how or in what manner is this possible to bee done ? i tell you , he had not merited to bee the father of the faithfull . bee you humbled therefore before this god , and beleeue that he is yonder in the blessed sacrament , for his body is a glorified body , and taketh vp no place . i say further , that it , is not enough to haue this child iesus wrapped vp and swathed in his clours , but you must warme him with the milde heate of perfect deuotion , which is a permanent and standing seruency of the blessed spirit . he also spake many other things ; to wit , that those that were most humble are most high in paradise , as christ iesus and mary doe well exemplifie vnto vs , that loue allayeth and extenuateth labour , for the diuels c failing in the point of loue , are more grieued and extremely cruciated in saying an aue maria , then in suffering the torments of ten thousand yeeres in hell . it standeth also with reason ( said hee ) that if princes bee forced vnto obedience , the inferiour seruants doe not stand out in defiance . hee further said , that if a man could but see the soule that standeth in the state of grace , and haue a full view of the totall beauty thereof , he would sinke downe and die for ioy and admiration , thinking that he beheld the glorious deity : but this is a request not fit to be demanded . if thy body complaine of thy hard vsage , say vnto thy soule , soule , thou must not groane and sinke vnder this burthen , take notice of thy owne worth , how thou art created to sway and haue dominion : be thankfull therefore vnto him that hath framed thee , god is not like vnto men , for a man doth many times omit to doe a good turne to him that hath deserued it from him , and is ingratefull for those benefits which hee hath receiued : but your god foresaw the ingratitude of men , and heard with his eares their sinnes that cried loud for vengeance , yet for all this his resolution was firme to giue his sonne vnto you . your redeemer was borne at midnight , receiue him in to you : your body is the stable , your soule the cratch to entertaine him : and although hee bee a king , yet doth hee not disdaine so meane a place as a stable : there is no man therefore that can excuse himselfe . you are to warme this little child , and doe not say , i haue no fier to warme him by , for the holy ghost is a burning furnace , and will let you haue fier enough if you will but lend him fuell , that is to say , your sinnes , whom hee will cast and consume in the neuer-dying flames of his loue . after all these and many other discourses in a great rage and violent agitation , hee made this abiuration as followeth . i verrine in the name of all magicians of both sexes , forcerers , and forceresses doe renounce and disclaime all the abiurations which they haue made against the power of the father , the wisedome of the sonne , and the goodnesse of the holy ghost : i do further renounce all the abiurations by which they haue disclaimed and forsaken the blessed virgin , all the angels , and all the saints in paradise . i also renounce all their abominable impieties through which they haue made choice of hell for their eternall habitation , and haue told god that they did not regard his inspirations and graces , but desired an euerlasting sequestration from him and his angels . then in the name and right of all hell hee cried , i disclaime all donations and schedules which they haue made vnto the diuell . afterwards he said , beleeue me , god is so powerfull , that hee is able to cause the diuels to bring together in this church the bodies of all sorcerers and witches , that they may heare their sentence and iudgement pronounced against them . i speake in generall , not in particular . then d he added , that therefore god would not vse the ministerie of an angell , because if hee should come inuisibly , men would say that hee was a diuell : but if hee should appeare in the forme of a man , they would say , this is but a man , and would not regard his message . god herein resembleth a king , who hauing many princes , subiects and seruants waiting on him , taketh one of a more ordinary and cheape condition , to bee employed in his ambassage : and this hee doth , not so much to honour this seruant of his , but rather to manifest and magnifie his greatnesse ; for he needeth not the countenance or authority of his ambassadour , because all the power and splendour where withall hee goeth is deriued vnto him from the king. so god would not chuse any prince or great subiect of his court , but was pleased to serue his turne with the most sordide and base slaues hee could thinke vpon , who are the diuels , not thereby to honour them with the same of his employments , but to publish the more his greatnesse and absolute command , vnto to the world . for god compelleth the diuell to bee the instrument of effecting his will , and giueth him authority to bring that to passe , which hee shall adiudge fit , to his greater glory , and to the vtter confusion of all hell . hence it ariseth , that god is pleased to make experience of a new remedy , for the conuersion of soules , and for the more ample expression of his bounty . when verrine bad done , gresill his companion made the like abiuration , as afore-said , & that was also made by the mouth of louyse whom he possessed . after him the third diuell , that was in the same body , and was called sonneillon , made his renunciation like vnto the former ; and added , that when the magicians and witches were there present , they were mightily dismayed to see and heare these things : and that this would turne either to their greater condemnation , or else to their conuersion , if they would apply their wills thereunto . then did they all three confirme that which they had auowed by a solemne oath , and added , that something or other they were to discourse of , at the celebration of euery masse . at the morning masse , the dominican father began to exorcise , and verrine spake in this manner , man is the head and chiefe of his family ; it is a thing vnsightly and full of indecency , that the gouernment should bee put into the hands of a woman , for women are to bee subiect vnto their husbands . it therefore is proper vnto the head to gouerne , and vnto the master to command : the soule is the head , the body but the woman : the soule is the mistrisse , and the body but the chambermaid : yet doth the body euer grudge and grumble against the soule , saying , why doe we disquiet our selues with this early rising ? we should now take our repose , and make vse of the creatures for our pleasures and contentments , while wee haue time to doe it ; and in the declination and setting of our age wee may haue leisure enough to thinke of our conuersion . if the mistrisse bee discreet and well aduised , shee will keepe this chambermaid no longer , that taketh thus vpon her to prescribe and giue directions , but will turne her out of her house . thus ought the soule to demeane it selfe towards the body , when it complaineth , and ought to say , flesh , thou art but the chambermaid , and not the mistrisse ; it is thy duty to serue , not to command . i tell thee , if thou wilt eate hereafter with me of those choice and rare delicacies , whose plenty knoweth no satiety , thou must not now grudge and repine at labour . knowest thou not , that it will bee said vnto me , soule , render me an account of what thou hast done , thou wert ' the mistrisse , and shouldest therefore manage thy gouernment with discretion . a man that chanceth vpon a sober discreet wife , is in reason to intrust her , and not his seruant with the domesticke and home-businesses of his family : but thou hast done cleane contrary . you that are men are iust of the same humour and say . wee are tender and of a delicate composition , and must a little cherish and make much of our selues . others will say , let vs bee frolicke , i can liue without working ; i haue many goodly possessions ; i am noble in my blood , and am descended from such a race : i am able to keepe thus many horses ; maintaine thus many gentlemen in my attendance , and bee waited on with thus many pages and lackeies . another will complaine of his old age , and how vnable hee is to vndergoe the burthen of penance at those yeeres . for this cause do those families perish and lie buried in their ruines , where this cursed chambermaid beareth sway . do not you resemble those that as the prouerbe noted of them , are facete and pleasant abroad , but sullen in their owne houses . then verrine speaking to the assembly said , you promise paradise vnto your selues ; but thinke you not to attaine vnto it without much sufferance and aduersities in this world ; for the seruant is not greater then his master : and if god was first to suffer , and then to haue admittance into glory , would you expect to enter into heauen on horse-backe , or in your caroach ? i tell you nay ; but you are to come thither on foot , and to bee besides loden with store of good workes : otherwise it will be told you , i know you not , you cannot come in , for i and my children are in bed . whereby you are not to conceiue , that these beds are beds of doune and delicacy , as some lazy persons might apprehend it ; no , these words shall be spoken to the stuborne and obstinate sinner , that hateth to be conuerted . if you will bee saued , you must not abandon your selues vp to wantonnesse , which doth emasculate and weaken all vertuous desires in you . you all stand charged with the heauie burthen of your sinnes , prostrate your selues before this little childe , which lieth in the manger , and come vnto him with the full burthen of your transgressions , that hee may vnload you . if you say vnto mee , you haue no sinne ; i must tell you , that it is false , for all men are sinners . sinne is like vnto wood , pile it vp and lay it on a heape , that when the holy ghost commeth , hee may set fire to the same , i meane the fire of his loue , which searcheth still for stubble , and other such combustible matter , that it may consume and burne it . what man can heere excuse himselfe ? hath not euery one a staffe in his hand , whereon to leane and support himselfe , which is the will ? whatsoeuer you haue besides , you owe vnto god , but this will is your owne , since god hath made it ouer vnto you ; and therefore take this staffe vnto you : for god is the shepheard and you are the sheepe of his pasture , whom if the woolfe come to rauin vpon and to deuoure , hee will take the staffe of your will , and will swinge him so soundly , that hee shall neuer returne for his prey , but to his owne confusion . then did verrine inuite all the creatures of heauen , all the quires of angels , all saints , especially the blessed mother of god , as also the whole church triumphant and militant , to praise god for the repentance of sinners , especially of those that were obstinate , as magicians and witches , sorcerers and sorceresses , in these words . verrine in the name of al magicians & witches , sorcerers and sorceresses , and by the appointment of that soueraigne god saith , o yee foure elements praise yee the lord , all creatures reasonable and vnreasonable praise the lord , whatsoeuer hath grouth or motion laud the name of god : earth , sea , aire and fire , trees and starres praise ye all the lord , &c. i tell you , that if all the creatures of the world could make their eies gush foorth with teares of bloud , they would bewayle as much as in them lyeth the impieties of magicians and witches , so abominable are their courses before god. all these things were pronounced by him whilest the priest held the blessed sacrament in his hands to giue the communion to louyse and magdalene . after this he renounced those abiurations of magicians and witches , sorcerers and sorceresses , as he had formerly done at midnight masse . gresill and sonneillon did also the same three seuerall times , once when the crede was said in the masse , another time at the eleuation , and the third time at the communion . in like manner these three diuels confirmed by oath all that was aboue mentioned , in the same manner as at the midnight before . the same day the dominican father wrote a letter to father michaelis in answere vnto one of his , written the . of this moneth , wherein hee intreateth him to come to s. baume . the same day verrine said vnto the dominican father , command mee in the name of god , and by the authority of the church triumphant and militant to goe foorth about an imployment which god hath imposed vpon mee : then hee called father romillon and father andrew godan of the order of s. dominick to be witnesses hereunto and then departed . moreouer , there happened a very memorable accident on the same day , for belzebub began to speake in this strange manner as followeth . verrine not long agoe cryed out that all hell was constrained by god to renounce whatsoeuer the magicians and witches had proiected ; and i e belzebub cheefe of the diuels that are in the body of magdalene , am compelled by the almighty to make the like abiuration ▪ in effect , contrary to my resolution , and the greatnesse of my pride . f yes , yes , yes , in despight of my selfe , and against my customary pride and rebellion in the name of all my companions , i renounce . i renounce , i renounce , i say , whatsoeuer i haue suggested vnto magdalene , as well for the time past as for thetime to come , both against her god and conscience : yes , yes , yes , i reuoke it all , i condemne and disclaime it now at this very instant . the same day at high masse were the two women that were possessed exorcised by the dominican father , and verrine began to speake in this manner . thou god of power , cause now an angell to descend from heauen , vpon this altar that these men may beleeue . what meanest thou to doe ? wilt thou vse the ministry of a diuell in a businesse of this importance ? thou hast here doctors able and ready to say the same that i say , men will euer bee saying that louyse is not possessed , cursed be her folly , i could endure hell better then her . then g the said verrine began to scoffe at belzebub and his princes in this manner , what belzebub , art thou the master of pride , and doest thou now slinke away in this sort ? thou art he that doest suggest vnto the nobility : what sir ? will you yeeld to him , you are noble and of an ancient stock , why will you abase your selfe before a fellow of such cheapenesse ? you must not doe it , it doth detract from your nobility . miserable belzebub , was it not thou that wouldest haue throwne god from his seate of maiesty ? how art thou now abased , hauing nothing to reply , and being swallowed vp in shame and confusion . and thou leuiathan the arch-doctor of h hereticks , art thou not hee that bestowest vpon them the apparance and shew of light ? but thy light is nothing else but darknesse , for no man can giue that which hee hath not . thou bringest an itch vpon the curious , to dispute of this place , and of that place of scripture , because it is not interpreted as it ought to bee ; and seing them to bee proud beyond measure , thou diddest by this course hinder them from humbling themselues . i tell thee that the proud and curious shall not enter into paradise vnlesse they become humble and lay aside their curiosity . what answerest thou vnto this , thou art a iolly doctor , and very pregnant in replyes ; but i see thou hast litle to say for thy selfe and giuest sufficient proofe of thy insufficiency . there bee heere very able men that would gladly heare thee argue , but it appeareth that thou art confounded as much as thy companion . and i thou balberith that doest secreetly whisper in the eares of gentle-men , and doest tell them , that what they loue in their hart they should oftētimes vse in their mouth : and by this meanes thou makest them to deny and foresweare god from the head to the soale of the foote . thou doest also suggest vnto them ; what sir ? doe you not meane to defend your reputation ? can you endure such an affront ? remember such and such speaches , and how he thus and thus belyed you : hee is a base fellow , and in an vnder-ranke vnto you ; i tel you you must reuenge yourselfe vpon him , and call him into single combate . thus though they be forbidden by god , excommunicated by the church , and prohibited by the kings edicts , yet are they transported beyond their temper and reason , and doe desire nothing but to come to blowes : neither lyeth it in the power of man to giue preuention vnto these mischances . k then verrine iested at asmodee , and said , and thou ( accursed fiend ) doest perswade yong folke that it is no sinne to offend god , and so doest spread a vaile over their eies , that they cannot haue the light to bee their guide , but are forced to stumble in the darke . and thou astaroth , master of the slouthfull , be thou their speaker , & defend thy cause , for thou art a powerfull prince , and doest excuse no man : kings and clergy men are allured by thy blandishments , and thou hast accesse euery-where , euen when the gates and windowes of mens hearts are locked vp . and l thou carreau art he that maintainest that lazarus could not be raised vp to life , by lazarus meaning the obstinate sinner : but i doe hold it as a truth , that he may bee raised againe , not of himselfe , but by the assistance of the church and of god , who said , lazare veniforas , and so commanded the stone to be taken away . hee it is , that is able without paine vnto him , to doe whatsoeuer seemeth pleasing in his sight . i affirme that god is able to take away the stone from the heart of an vnrepenting sinner : but hee must confesse himselfe & receiue absolution from the priest , according vnto that authority which god hath giuen vnto his church : and in this manner is the dead raised vp to life . then he said , hee that wants charity is not truely noble , for true nobility commeth from aboue . all the citizens of heauen did reioyce at the birth of the sonne of god ; m neither is there any difference there put betweene the soule of a king and of a begger , if it stand in the state of grace . vnto you a child is borne , and to you a son is giuen : he is both a king & a iudge , yet but litle in his natiuity , that it might be published vnto all , how tractable he is and how easie to be appeased , euen with an apple . the apple signifieth the soule with the three powers thereof ; the memory pointeth out vnto vs the father : the vnderstanding , the son : and the will , the holy ghost d●dicate and bequeath your thoughts , your desires , and your workes , to this childe , whereby you shall also offer vp vnto him , the odour , sweetnesse and bewty of this apple : this is the present that will appease and still him ; and for this cause was hee made contemptible that you might bee bold to tender the same vnto him . he is co-eternal with his father , which marie , and none but shee did at the first vnderstand , yet had he not where to lay his head ; giue therefore now vnto him the stone of your heart , that hee may make a pillow of the same whereupon to repose himselfe . if the deceased king of glorious memory should haue giuen his sonne the dauphin vnto you , it is to be conceiued , that you would haue receiued him with great ioy and applause : the celestiall father hath giuen vnto you the dauphin of heauen , equall to himselfe in maiesty ; the kings of the east came from a farre to seeke after him and to worship him , and doth it not become you to adore him in like manner ? the time is at hand , that god will fill the voide seates of heauen ; that great day of the lord approacheth , wherein hee will place you in paradise for euermore . then verrine said , i verrine doe renounce , &c. as is before mentioned at midnight masse . after that , he inuited againe all creatures to praise god , for his vnexpresseable bounty and infinite mercy , as is afore written . when he b had finished his abiurations , gresill followed with the like , and last of all sonneillon did the same : who further added , almighty god mai'st thou be pleased to create a thousand hells anew for all those that will not be conuerted , giue vnto them a thousand liues , and as many as there bee starres in the firmament ( for all this is very possible vnto thee , that they may suffer as many seuerall deaths , as they had seueral liues bestowed vpon them . the same day in the euening the two possessed women were exorcised by father francis billet priest of the doctrine , and verrine began to discourse thus . the heate of hell is not more vnsupportable vnto mee , then are thy exorcismes , and would god , i had beene dease when i was first exorcised . then he said , belzebub , thou tormentest magdalene , yet let it not trouble thee magdalene , for it is now our custome to doe thus , because wee were guided neither by reason nor counsell . the exorcist said vnto him , recede maledicte , who answered him in latine , non est tempus . and when the exorcist said , angeli decantanerunt , gloria , verrine spake these words , the diuels themselues did say , gloria in excelsis deo , for that it was no wonder that the angels did sing , gloria in excelsis deo , but the miracle was , to heare this gloria chanted forth by the diuels : and if it were put to their choice , they would rather make election to suffer all the torments of hell then once to pronounce this gloria . hee m farther said , some men doe cauill and say , that the diuels cannot deliuer a truth , miserable and stupid wretches , is not god powerful to make angels and men and diuels to obey him ? others say , that these are meere iuglings and fables : others , that they are stage-playes and inuentions : others murmur , because they see no signe , and because those that are possessed doe not speake all kinde of languages : others beleeue that louyse might cary away these discourses which shee had vttered from the many sermons which shee had heard . it is not to bee wondred that men beleeue it not , for it is a thing full of nouelty and rarenesse . and thou n michaelis art to examine all this , and then the censure of the church must passe vpon it . but as hee was esteemed healthie who was indeed infirme before god , as appeared by the pharisie , so hee esteemed himselfe infirme before god , who was indeed sound and healthy , witnesse the publican . o blessed mother of god , thou didst not imitate eue , nor questioned the angell with o quare & quomodo , but thou diddest forth with say ecce ancilla domini . the serpent suggested vnto eue , god hath giuen you to eate of all the fruit of these trees that are in paradise : whereunto eue answered , he hath commanded vs , not to eate of this fruite , and added much idle language besides , so that at the last shee gaue credence vnto the serpent , whereupon adam fell also by the perswasions of eue ; but he should haue said , that it was not lawfull for her to take the apple , that he had no commandement from god to do it , nay that he was expresly forbidden . wretched sinner if thy body say vnto thee take and eate there is no offence in it , thy soule as mistrisse of the body must giue checke vnto it , and say , i will not venture vpon it , for god himselfe hath prohibited it : and if thou chance to be so seduced , beware how thou follow the dangerous tract wherein adam walked , but humble thy selfe without asking quare & quomodo , but rather confesse thy selfe to be vnworthy to suffer euen the paines of hell for thy sinnes . then he said , there are many that say vnto the preist , father reueale and remember vnto mee my sinnes , but the preist must in reason answere them , it is your part to examine your selues , and to disclose vnto mee what your transgressions are , for i am not god or a prophet , that i should be able to know the secrets of your consciences ; your cause is heere to be heard and pleaded , the client ought to furnish his advocate with instructions . i tell you in this case the preist is to demand his absolution from him , because he is confessed and not to penitent person : and men of this humor are worse then vnreasonable beastes . the confessour is sharply to reprehend such kind of men , but his reproofes must be interlaced with discretion , and must say vnto them that they wittingly , and willingly haue offended , and therefore they are to pray vnto god , for his illumination , who is not dainty to grant the same to those , that beg it of him in humilitie : wee must search for this light if wee will finde it ; and knocke at gods mercie-gate that we may attaine vnto it . for it is the sister of that eternall word , which doth easilie open this gate vnto you : nay i say farther that this word is mercie it selfe , and yet it is enuironed with awfull iustice. iustice is the sister of mercie , and the indiuiduall companion of princes ; take away the punishments of offenders and behold all order in confusion , and all ciuill policie trampled vpon and contemned . p after this hee spake to magdalene , and said , magdalene keepe this childe with all the charinesse that may bee , wrap him vp in the swathling bands of the mortification of the fiue fenses , for hee is euer presenting his fiue woundes to god the father in thy behalfe , which he receaued vpon the crosse for thy saluation . these are those pretious pearles whose estimate is so beyound all value , that god the father casting but his eyes aside vpon them can deny no suite which he propoundeth vnto him . iesus is a goodly flower in the garden of mary , and alwayes standeth in the sight and presence of his father . marcella , it was thou that diddest cry , blessed is the wombe that did beare thee , but the diuine word answered , rather blessed are they which heare the word of god and diligently keepe the same . then hee said , o yee kinges of the east , you haue worshipped this childe ; what pompe found you with ioseph and mary his mother , surely nothing but an asse and an oxe in a stable . who reuealed vnto you that the king of glory was there ? you did certainly behold the brightnesse and radia●●re of his face as the witnesse of his diuinity , with this he strucke the souldiers to the ground who came to apprehend him , and to binde him with cordes . and thou good theise , who told thee , that hee that was crucified vpon the crosse with thee , was a king ? i am sure thou didst not behold any crownes , scepters and triumphes , or any such customarie pompes and preparations : yet didst thou not desist from crying memento mei cum veneris in regnum tuum . for although hee had a crowne of thornes platted vpon his head , yet insteed thereof hee hath acquired for you a crowne of immortalitie , and in stead of his nakednes , hee hath clothed you with the robes of glory . if a king should say vnto a gallie-slaue , i will take thee for my adopted sonne , were not hee senselesse and dishearted , if he should replie vnto the king ; sir , i am tyed vp heere with a chayne and therefore i will not bee called your sonne . you are all guiltie of high treason , and your estate baser and more full of slauerie then those that rowe in gallies , for they at the least canne beholde● the heauen and earth , but you that are sinners are ouertaken , and incompassed with darknesse . god saith vnto you i will make you kings , i will enroll you in the catalogue of my children , i will set you at mine owne table , and will inrich you with all my treasures , onely clense your selues , and purge your soules from those filthy and ill fauouring ordours wherewithall it is is defiled . o christians , bee not solicitous how to nourish your bodies , but be you carefull for the foode of your soules , receaue the communion often , for christ iesus is many times consecrated , and many times sacrificed . before you doe communicate , see that you diligently examine your selues , for you cannot too worthily approach vnto this table , for although you should liue a . yeares , yet ought you euer to prepare your selues : let your humility keepe wing with gods mercie , for so you shal draw vnto you the humanity and diuinity of your god. o blessed mother of god you haue attracted the god of gods from heauen to be conversant vpon the earth : he made this great leape ( as a giant ) because you became the seruant of seruants , whose humility when hee had once perfectly vewed , hee presently made choice of you for his mother . the holy ghost is the god of loue , of deuotion , of good desires and of compunction : knock at his gate , and hee will giue you whatsoeuer you shall demand of him , as he did inlarge his bounty to magdalene , peter , david , and the good theefe . besides , all these saints are most ready to fly to your aide , and doe desire your saluation an hundreth thousand times more then your selues . god hath made three things , vnto whose greatnesse no other worke of his can aspire vnto : that is , heauen , the humanity of his sonne , and his mother . ioseph noteth vnto vs the vnderstanding , and mary the will : say therefore vnto mary , teach mee to obey and loue my brother : say vnto ioseph , ( who is maries guardian ) make me to apprehend and to bee sensible of my misery : and then will this childe streame downe vpon you the dew of his grace , and feare ; of his loue , and obedience . your redemer obeyed his mother and ioseph , yea he was content to stoope vnto the commands of the ministers of satan , not that he would thereby adde any reputation vnto him or his kingdome , but because hee would be a president vnto the proud of his great humility . the diuell doth heere discourse of wholesome and vsefull obseruations , do you cull out the things that are good ( as if a wicked priest should propose these exhortations vnto you ) and if you will not , i tell you , you shall not be by me a constrained thereunto . after all this he tooke his oathe , and did call the wrath of god vpon himselfe , if he had not sworne sincerely and in truth : he also added sancta maria ora pro eis , sancte ioseph , sancta magdalena , sancte dominice , sancte stephane , the arch-enemy vnto sonneillon , orate pro eis . cursed bee they who say , that the blessed saints doe not make intercessions for you the acts of the . of december being the feast of saint steuen . this day in the morning the dominican father did exorcise and at the beginning of the exorcismes , sonneillon who was in the body of louyse began to discourse in this manner . i am constrained to speake of stephen , and concerning superstition . come hither asmodee . thou art that accursed one which teachest magicians to vse ligaments , portractures & resemblances of wax , brasse and stone , together with other abominations of the like nature , to the end that they may fire men and set an edge vpon all fleshly prouokements vnto lust . then doest thou cause the priest who is the magician , to baptise these statues , wherein he doth commit a most greeuous sinne , so that he that should baptise a doue , an eagle , or any other ●oule of the aire , should come farre short of the abomination of the same : for the birds doe after a sort blesse god by their melody and voices ; although they haue not a capacity of being baptised , because they are beasts and are without vnderstanding : yet doe i affirme , that those who should doe this , should bee lesse culpable and sinfull , then those that baptise these idols which are the statues of diuels . o execrable priest how carelesse art thou of thy dignity and calling ? i speake of wicked priests not of those that are good , in generall not in particular , and i doe aduertise you , that they are magicians , and by a consequent , slaues vnto sinne and satan . a there are many sorts of magick , of magicians and witches , sorcerers and sorceresses . ha wicked asmodee , thou blindest and seducest the great ones of the world , by telling them : you are mighty and powerfull , who will call you to an account if you offend god ? you may doe whatsoeuer your heart desireth , none dare reprooue you . the law is not made to cage in or controule such as you , you are he that made the law : who then dareth to wagge his tongue or to attempt any thing against you ? there are also some great personages that giue eare vnto magicians , and are schollers of this diabolicall art , that by the assistance thereof they may aspire vnto places of greater eminency . asmodee thou art euer whispering in their eares , and saying , sir you are a prince , sublime your braue conceptions , and lift them vp to a kingdome , then you are to thinke of an empire , and then you must conquere the whole world , like another alexander . by these meanes their reprose is disseasoned with these wilde and whirling apprehensions : and they are many times so forgetfull of man , which they continually beare about them , that they giue commandement to be adored as gods : as appeareth by him , who waded into the sea , to see if any thing were mightier , and more powerfull then himselfe . the deuill doth cherish all ambition , and whatsoeuer sauoureth of goodnesse he hath in detestation : hee doth euer solicite all sorts of men of what quality or condition soeuer they bee . but would to god hee onely insinuated himselfe vnto the houses of great personages , hee is euery-where , and tempteth all persons without choice or distinction of sexes . this b appeareth in nabuchodonosor , who was tempted with a desire , that whatsoeuer hee did eate , might be converted either into gold , or into the semblance and shew of gold ; who for his pride was afterwards by gods permission transformed into a beast , and so at last became humble : for when he remembred what he was and grew penitent for his excessiuenesse of pride , hee afterward was thought worthy to be saued , c salomon , i can tell you , was the worlds wisedome , yet did the diuels intrappe and take him by magicians and women , so that he is now burning in the flames of hell because he neuer was bruised and humbled with such repentance as deserued acceptance from god. dauid indeed offended his god , but hee did seriously repent , dewing and watering his couch with teares , and eating his bread mingled with ashes , that hee might declare vnto all , how much his heart was humbled and made tender . he further said to asmodee , accursed spirit , thou art also he , that doest vaile and cast a mist ouer the eyes of such soules as are seduced by thee , and then thou lockest vp their eares , that gods word may not pierce and penetrate euen to the pith and inmost part of the heart : that so being both deafe and blind , they may lose all hope of their share in the kingdome of god. i meane not the deafnesse and blindnesse of the body , but a spirituall deafnesse and blindnesse , for it is not doubted but those that are corporally blinde may enter into the kingdome of heauen , neither is the light of this world necessarie thereunto : else what should become of the poore men that are blind ? there should not one of them be saued ; therefore i say that god speaketh not of the light which wee see and comprehend , but of the light of faith . then he a spake to baalberith and said , impious and accused baalberith , thou art he that doest continually make gods name to be blasphemed . thou also suggestest . what ? are not you a great counsellor ? doe not you moderate the scales of iustice ? are not you a great familiar of the kings ? whereof should you stand in feare : vpon these suggestions doest thou lay the first foundations of single combats and magicke . but thou thy selfe being blinde and full of villany , doest make those to fall , that followes the paths wherein thou doest trace . thou doest also say , your ranke and quality will beare thus many lackeys , thus many horses , thus many pages : for from these externall apparances will men iudge of your true nobility : but i tell thee , b true nobility is euer accompanied with liberality , and as it is studious to act those deeds that sauour of charity and bounty ; so doth it hate all viciousnesse and prodigality . thou wilt neuer stand forth to answere for thy disciples , when god shall demand of them an account of their workes . resist the diuell and he will fly from you : there are too too many that suffer themselues to bee deceiued : for some will chase at the poore that beg almes of them , and tell them they are too importunate ; yea they will not stick many times not onely to withdraw their almes , but to bestow many stripes and blowes vpon them : others say vnto the diuels , giue vs a dinner in this world , and wee will bestow a supper vpon you in the world to come : others there are that will lay an imputation vpon a whole company , for the default of some one that doth not orderly demeane himselfe . behold baalberith , cursed are all thy doctrines and instructions . hee c further said , there are those who when their children are bewitched , will vse vnlawfull meanes to know who the witch is that did it , and in stead of hauing recourse vnto god that hee may by his good blessing cure the same , they goe vnto a witch , and entreate him to come and heale their children : wretches as you are , your misfortune proceedeth from the diuell , and you with your children were innocent , but are now partakers of the euill . ought you not to goe to god , who knoweth the reason why he hath permitted this euill , and not to the diuell or the sorcerer , to vnderstand from them the remedy ? you ought not to haue familiarity with him , but to giue the church notice of the same , and seeke redresse from them , who haue the care and charge of soules : but cleane contrary vnto this , you eate and drinke with sorcerers , and by a necessary inference with the diuell , vnto whom they haue abandoned themselues bodies and soules , surrendring vp their part of paradise , and all the pretensions they may haue for heauen . d nay i say further , they are of that impious and execrable disposition , that if it lay in their power , they would betray god into the hands of diuels . the e diuels doe also cause them to renounce that natural affection which they should carry towards their fathers and mothers , and to all those vnto whom they are tyed vnto by propinquity of blood : they forbid them to pray for them , and which is more to bee abominated , they doe many times command them to murther them : for it is the custome of diuels , to mischieue those whom they should loue , and to returne euill for good ; as it is the property of god to render good for euill . i say further , that the children of darkenesse , doe serue the diuell with more diligence then the children of light doe their god ; f yet is there a great difference betweene the seruice of god , and the seruice of the diuell . for your seruice vnto god is associated with a setled and in-disturbed repose , but the bondage of the diuell is full of great vexations : for he commandeth them day and night , winter and summer , in sicknesse and in health , and in what state soeuer they bee , they must make their apparance , and if they faile but the least scruple or minute of time , i tell you they are well beaten for their slacknesse , so that a gally-slaue is not so manicled and bechained , nor a lackey so buffetted and beaten , as they are chained and beaten , that make but the least omission in the diuels seruice : and which is worse , he giueth least recompence vnto those that serue him most , for he hath nothing indeed to bestow vpon them . doe you serue him with the gr●atest faithfulnesse that may bee , yet all the reward you shall gaine thereby , is nothing but the horrid paines of hell ; witnesse those that haue died without confessing themselues , and such as haue departed the world in the like sort : i speake in generall not in particular . the children of god when they die , doe recommend their soules vnto god , saying , in manus tuas , &c. but the last words that the children of satan breath forth are , g the diuell take me body and soule . this is the recompence which they demand of him , whom they haue so industriously serued , and this is it which he hath promised to bestow vpon them . and certainly they doe well deserue hell . then he said to asmodee . what saiest thou ? is it not all true which i haue here deliuered ? asmodee answered , that it was so . sonneillon replyed , sweare ( asmodee ) that it is true , and i will take my oath with thee . asmodee said , i will not sweare with thee . h sonneillon answered , sweare thou then by lucifer , and i will take mine oath on the behalfe of god. to this asmodee replied , i tell thee i will not sweare , yet i confesse and doe assure euery body that what thou hast said is consonant to the truth . then said sonneillon , doe you not perceiue the malice of this accursed fiend . hee vseth these tergiuersations and delaies , to stagger your beleese ; and it is gods pleasure that you should merit more in that god ( to try you ) will not comn and him to sweare , then if hee had actually commanded him to take his oath ; for then hee must of necessity obey . but let it suffice , that i doe sweare by the liuing god , that whatsoeuer i haue aboue spoken is most true , and therefore let this satisfie you ; which being spoken he accordingly tooke his oath . i hee further said , i will also sweare that the church will approue of all this , and that neuer diuell spake in the presence of his princes as i haue done : hence it is that i shall k receiue an abatement and mitigation of my torments . besides , god would neuer endure that this should be acted if it were counterfaited , because it would set open a vast gap , to let in the perdition of many soules . he further said , consider heere the goodnesse of your god , whose manner is to set first before you those things that are worst : for you know that hither-vnto , the viands which were serued in vnto you , haue not been very pleasing , because wee did nothing but ingeminate your offences . wee must therefore now serue in vnto you a banquet of confections . then l he said , god hath commanded me , who am a great enemy vnto stephen , to praise those that in imitation of stephen doe forgiue their enemies ; he pardoned those that maliced him after the example of his great master christ iesus , saying , pater ignosce eis , quia nesciunt quid faciunt . but o great god , why diddest thou not first recommend thy mother to iohn , and iohn vnto thy mother ? the reason was , not because thou wouldest not doe it , but because thou wouldest giue an example vnto all the world , of remitting and pardoning the iniuries done by their enemies . the riches of this world are but trash and of-scowring in comparison of paradise . you will heere obiect : what , is there silthinesse in paradise ? i say vnto you , that there is not , for no vncleane or imperfect thing can enter into heauen , but i call riches trash , because the elect make no account of them , and the blessed saints doe not esteeme of siluer , gold , precious stones , and all the riches of the world . the seruant is not greater then his master : the master entred not into heauen on horsebacke , but naked , and hanging vpon the tree of the crosse. why therefore should you tremble at afflictions , troubles , persecutions , or whatsoeuer may deiect and make you humble ? it is for your good and his glory that these crosses make you thus to double vnder the waight of them , for by this meanes will he place your soules and bodies in paradise . o wondrous accident ! the world is conquered with the desires of it , satan is an enemy to satan , and his kingdome is rent and diuided within it selfe , not by his consent , but by an vnresistable compulsion . after all this discourse he said vnto god , m ho! cause an angell to speake , or a man to deliuer these things , and let mee befreed from this vnpleasing office . there are indeed many preachers , but few harken vnto them , and if any goe to heare them , they goe to surprise and entrap them in their sermons , and to quote their gestures and actions . o blindnesse ! that men should bee more attentiue to the voice of the diuell , then to the word of god vttered by a preacher . imitate stephen and pray for your enemies , for by this prayer did he merit to behold the sonne of god , and did win saul to the bosome of the church , who before was a persecutor of the same , and did keepe the garments of those that stoned him : and saul thou knowest , that his charity did plead for thee at the barre of the almighty . stephen whiles hee was yet young was one of the first deacons and treasurers of the church , a louer of the poore as if they were hi● brethren and a great familiar of god : it was therefore needful that he should suffer , as did you margaret , vrsula , and the . virgins , and also you catherine , barbara , and catherine of sienna : that so by your examples others might be lessened to be filled with sufferance and patient bearing of whatsoeuer tribulations should bee laid vpon them . and thou stephen if thou haddest not been such a notable instrument of gods glory , as thou wert ' , the apostles would neuer haue thus esteemed and honoured thee . say but ( father ) euery day for thine enemies , and it is sufficient , for it is a powerfull prayer and full of efficacy . the abridgement of all perfection is , to pray for your enemies , and it is a n well-pleasing sacrifice vnto god , for he loueth the soules of his enemies a hundreth times more , then he doth the bodies of his friends : and one aue said for your enemies is of more waight and importance , then an hundred ( pater ) for your friends . it is an easie matter to pray for your friends , but it is harsh and vnpleasing to pray for your enemies and such as go about to kill you : this is a morsell not easily swallowed , yet doth it exceedingly conduce vnto saluation , and is the path which chalketh out vnto you the way of life ; if it be done in vprightnesse of intention , in purity of conscience , and in charity , for the glory of god and saluation of soules . i tell you such prayers are no lesse effectuall then the prayers of many saints ; yea then extasies and rauishing in spirit , and other such admirable mysteries . hee that prayeth for another , hath said enough for himselfe . then hee said vnto belzebub , thou art startled at that which i haue spoken , i plainly see that it doth much disquiet thee : what answerest thou vnto these things ? and thou asmodee , make thy part good if thou hast what to reply : but i see you are tongue-tied and cannot answere , therefore i will prosecute these things further . then he swore that al which he had spoken should by publicke approbation bee allowed : and speaking to himselfe , he said : o o sonneillon , thou art hee which temptest men with enuie , and doest withdraw men from praying for their enemies : for this cause gods pleasure is thou shouldest speake against thy selfe and against all hell , hee hath taken thy owne weapons and forced thee to beate thy selfe with them . then he was asked touching three articles , first of the state of nabuchadonosor , next of the state of salomon , and then whether hee had said that s. stephen was broiled vpon a gridiron , for thus did some vnderstand him . he directly made answere , that nabuchadonosor was saued , and salomon damned , that this opinion was a p probleme in the church , and that his damnation was reuealed to many saints , but in modesty they would not attempt to make it knowne : that now god will haue his church to be certified of the truth therof , for many reade his fault , but no man euer saw any mention of his repentance : that god would cleere vp and dispell all the doubts that shadow his church , before the consummation of the world : for he will endow his church with some new donations , and will enrich his faithfull spouse with some fresh remembrances of his affection . and this standeth with reason ; for if a king to grace his queene will make expression of the affection which he beareth towards her by new gifts and presentments , how much more shall god being more great and good then the kings of the earth haue both ability and will to enrich his church with new immunities and endowments . iohn the euangelist , thou art an eagle and hast soared higher vpon the wings of diuine wisedome then any other : and although many mysteries haue been reuealed vnto thee , yet diddest thou not vnderstand all of them , for the armory of god is inscrutable and full of hidden perfections , and hee may from thence , when it seemeth good vnto him , bring forth many strange nouelties . i affirme further , that neither the highest seraphin , nor the blessed mother of god her selfe doe comprehend all the secrets of her sonne , or of his humanity . for god is aboue all , and after him is mary , who although she be a woman , yet is shee the second after god , and is neuerthelesse the mother of god. after dinner , sonneillon vttered many things tending to edification , that vertue was ascended vp to heauen , and in her ascent had let her q mantle fall , which , impiety that remained vpon the earth , tooke vp and clothed it selfe therewithall : vnder which couerture and maske it commeth abroad to deceiue men , who otherwise would decline the rock of such seducements . he further said that the damned should bee punished in all the faculties of their soule , in their memory , vnderstanding , and will , together with their fiue senses , and all this by the vision of diuels . at the euening verrine said , that the time would come that his r name should bee rased out , and that many men should see the same . the same euening louyse was not exorcised , but verrine made a terrible inuectiue against magdalene , because she grew coole in the acknowledgement of gods mercie towards her , and had not yet humbled her selfe with a full and perfect repentance . then he admonished euery one in particular , how they should discreetly carry themselues in that great businesse of their saluation . the acts of the . of december being the feast of s. iohn . this day in the morning , the dominican father exorcised , and verrine after his acustomed manner began to speake thus . harken and be attentiue , the s houre of that great day of iudgement is at hand , for antichrist is borne and brought forth some moneths past by a iewish woman . t god will rase out magick & al magicians , and witches shall returne home vnto him : the soueraigne high priest shall giue them plenary absolution , and all their complices shall be laid open vnto the world . these are not fables or fancies , or words of ieast and derision : i foretell you these things by the appointment of the holy ghost , all which is true , i beare but the name thereof , and the church shall heereafter admit it as a reuelation . god would preuent the diuel , and therefore he doth cause this annunciation to be made , that the day of u iudgement is at hand , and that x antichrist is borne . seauen yeares before the great day of the lord , the earth shall bring forth no fruite , the women shall not conceiue , and many signes and wonders shall bee seene as is in part already made manifest . for the sonne rebelleth against his father , the daughter against her mother , as you see by experience euery day , and that now there are some of all nations vnder heauen who are conuerted . iohn the euangelist , thou hast beene intrusted with many celestiall secreets : thou wert a doue in thy simplicity , and diddest leane vpon the breast of thy redemer at his last supper , and doest now take thy rest in paradise y moses , enoch and elias you are there also , for your bodies were neuer found vpon the earth . great god of the christians , thy saints haue many reuelations , but such a one as this was neuer disclosed vnto them , because the time of this reuelation was not then come ; and the sonne of perdition was vnborne . i tell thee o spouse of god , thou shalt bee beyond measure vngratefull if thou make nice to receiue so excellent a present sent vnto thee by thy husband , but i am assured thou wilt receiue it , as shal also the chief dealers in magick , if they will be conuerted , whereby they shall reape much mercy and fauour , and then the secular arme shall haue no power to inflict the rigour of iustice vpon them . it is the good pleasure of god , that his goodnesse should be founded forth by them , and that they should bee the meanes of the conuersion of many soules , as they were the instruments of their perdition . the z priests duety is to absolue magicians and witches that shall repent , and craue of god the remission of their sinnes . and thou a prince of magicians shalt be particularly sis●ed and examined , and god shal menace and affright thee by the diuell , because other creatures haue no force to worke vpon thee . france is infected with this dangerous art of magick : all the sisters of the company of vrsula are bewitched at marseille , at aix , and at many other places , so that the country swarmeth with the multitude of charmes . come , and draw neere vnto the childe iesus , his hands be tender and cannot gripe you hard : yet euer haue you in remembrance that this childe onely shall be your iudge : that of all nations some shall bee conuerted , and that this miracle shall bee spread abroad ouer all the world . there are yet many voyd seates in heauen which god will haue filled . lucifer b , thou goest about to get those soules , for whom thou hast payed no ransome , but god hath fully shewed that no man can wring that out of his hands which hee hath determined to saue . in this , god doth offer vnto consideration a new tract of his wisedome , power and authority , which thou couldest not perceiue : for hee confoundeth and beateth thee by a diuell , who is thy seruant and subiect , and by two women hee doth conuert soules , and set all hell in an vproare and distraction . for since the time of this accident , more then a thousand soules haue beene conuerted to the faith : yet diddest thou accursed spirit think , that thou knowest all things , when as i ●ell thee , marie her selfe knoweth not all , although she be inriched with perfection , and hath much authority and power in heauen . these discourses are not drawne from the pit of hell , for the tree is knowne by the fruite . when god giueth the fire of charitie , he also adioyneth thereunto the cinders of humility ; for the fire is conserued vnder the ashes . then hee spake to carreau , and said ; thou also art a wretched spirit ; thou art he that saiest that god was not able to raise lazarus to life , i tell thee thou liest , and he shall conuert the cheife and ring-leaders in magick , and god shall be praised for his great goodnes by those that shall behold the same . c god perceaueth , that men esteeme not of his preachers , and therefore sent the diuell to deliuer his truth by the mouth of a woman : phisitians to new maladies haue new remedies and appliances : so because this sicknesse of men went beyond ordinary , it was expedient , for the cure thereof to apply extraordinary remedies , especially to those whom the diuell had deceaued and conquered . i affirme , that it is necessary to goe to rome , for god will haue this businesse examined and looked into . then he desired to haue his oath ministred vnto him ; and because hee had reuealed diuerse things full of nouelty and admiration , it was thought fit , that he should sweare vpon the blessed sacrament . and whilest the priest was holding the same , verrine spake of diuers matters , and amongst the rest , that the d company of the christian doctrine , and of saint vrsula , and the order of saint dominicke should sprout vp and flourish , ( alwaies without offence vnto other orders , as vnto the iesuits and the like ) that the father , mother , vncle and aunt , and almost all the kindred of louyse were damned ; that it was thought fit that shee should speake this with her owne mouth , and that he himself was constrained to reueale , that they were damned , saying , e louyse of a truth thy father and mother are damned in hell. who would euer haue told iohn cappeau , and louyse de baume that their daughter would openly publish vnto the world their eternall damnation . i doe not conceiue louyse that thy heart is made of stone . then louyse wept very bitterly so that the assembly was so melted with compassion , that they all fell a weeping also . after that verrine had for a season keept silence , vpon the sudden he cryed out againe , the father of thy father , the father of thy mother , the father of thy grandfather , and the father of thy grand-mother , and all thy kindred be damned : then hee said , the king f of france of happy memory was an heretick , but died in the state of grace : father romillon , the superiour of louyse was also an heretick , but now he is her spirituall father ; also louyse her selfe was at the first brought vp after the fashion of hereticks . then verrine began to cry , that god might do well to vse the seruice of a queene , or a princesse in a worke of this nature , in the which if hee had made choice of vrsula who was a queene or some such as shee was , it were not to be wondred . and directing his speech vnto god , hee said , why diddest thou not rather chuse a queene or an empresse , then this worme here ? but thou wilt reply , that thou hast no need of thy creatures , but that they haue neede of thee , that thou art alwaies ready to bestow vpon thē , if they wil further & co-operate with thy heauenly pleasure , that it sufficeth thee to finde a soule framed & disposed vnto that which thou wouldest impose vpon it . of a truth louyse , thou hast begged at gods hands to suffer the paines of hell , if it might be agreeable vnto him , and this thou hast desired for the enlarging of his glory : yet that this might bee without any finall depriuation of the sight of god , according to thy request , god hath yeelded vnto thy petition , because thou diddest put thy selfe vpon his pleasure , and diddest not indent with him to suffer after such & such a fashion , but diddest make a free offer of thy selfe to be disposed by him as hee pleased . and the truth is , all shall redound to the glory of god , to the exaltation of his church , and to the aduancement of thy calling : yet art thou to expect nothing but confusion and shame hereby , which thou doest confesse thou hast well deserued , to wit , all sorts of iniuries and reproachfull contempts which thou canst suffer for his loue . g it is true michaelis , thou diddest indeed affirme that thou haddest an inspiration infused into thee , to put such an intended reformation in practise ; i tell thee , it is rather a reuelation , but thy humility was pleased to giue it that modest appellation , for those that are humble , had rather call it by that name . i tell you , that the reuelation of michaelis , the inspiration of romillon , and the will of god , doe make a trinitie , that is , one thing in three , for the other two are dissolued into the will of god. if two different persons do meet in the concurrence of friendship , i affirme that there is but one heart and one soule , so when the creatures conforme their wil vnto the wil of god , they haue then the same will with god. after many other discourses hee swore in behalfe of the sacred trinity , and of all the church triumphant and militant to the confusion of all diuels , and to his owne vtter disgrace and shame ; which oath he tooke in great solemnity vpon the blessed sacrament , disauo●ing all double and sinister intention . moreouer he called belzebub , and all his companions , saying vnto them , speake now if you haue any thing to reply , if i haue keept in any thing that is fit to be reuealed , i promise you to deliuer it , for all this not one of them dared so much as to grumble . then verrine began to cry in the presence of the blessed sacrament , how admirable is thy power great god , who hast permitted , yea and commanded the diuels to bring hither to his church magicians and witches to bee informed of that which from thee i am constrained to speake against them . hell is diuided and in distraction , it waxeth feeble , and the cousonages and subtleties thereof are dismasked . h lewes the magician shall exorcise , the witchcrafts of the house of s. vrsula are at an end , and all the sisters shall be deliuered , except louyse and magdalene , who are to goe to rome where verrine by the mouth of louyse with magdalene shall make his declarations . the same day verrine said to magdalene , giue the keyes of thy house to god , who is the father of thy family , as the soule is the mistresse , and the body the seruant of the same : giue the keyes to god the father , the staffe of command vnto the sonne , and the fewell that is in thy house vnto the holy ghost , for they will setle a good order there , which is beyond the spheare of thy power to accomplish . the same day also verrine was asked how hee meant that moses was in the terrestriall paradise , because the scripture mentioneth his death . hereunto he answered , i hee may well be dead , and yet be in the terrestriall paradise too , according to his body , for god might raise him vp to life , because he is one of the foure trumpets , who are appointed in the last daies of the world to denounce the iudgements of god to the foure parts of the earth : and it is certaine that neither his body nor the body of iohn the euangelist could euer be found . but some man may heere cauill that the apocalypse mentioneth but two witnesses , to wit enoch and elias whom antichrist shal put to death , verrine answered , that which iohn hath said of the two witnesses is a firme truth , yet doth hee not exclude others but maketh mention onely of them that were to giue testimony of god by their death , and not of iohn or moses who had already tasted of the same . k then he said , that his ranke was amongst the number of thrones , and that hee had command ouer three legions of angels . that the greatest ruine and downfall that was in heauen was the fall of thrones : that all the princes and heads of all the orders were fallen , that the greatest breach was made by the ruine of thrones , and that therefore god would fill vp his breach by the meanes and labours of thrones . he further added , that belzebub had tempted adam and himselfe eue , and spake to her in the shape of the serpent , but in all his temptations which hee vsed towards her , hee euer retained the face of a gitle . the same day in the euening the dominican father exorcised , in the beginning whereof verrine began to gibe and to be pleasant with belzebub , saying , a princes fashion is not to beate a base fellow himselfe , but commandeth one of his meanest seruants to doe it : so fareth it with thee belzebub , thou art not worthy that i should auenge my selfe vpon thee ; i doe not care if . i bid my seruant to doe it . then he spake to gresill and said , cudgell me this belzebub , wicked wretch as hee is , that would dare to pluck god from his throne , but therein his forces and designements were broken and crusht to peeces . i am gods apparitor , i will bee paid with good money , yet shall neither thou , nor i euer attaine to paradise , although he were willing to bestow it vpon mee . i doe not say that he will giue it me , but i affirme , that i shall be more happy then thy selfe , because there is a reward that attendeth vpon my labors and paineful endeauours : so that although i shall not enioy felicity , yet at the least i shall not bee tormented with the like extent of punishment ; for god hath promised to allay and giue l mitigation to the same . moreouer he said , wretched belzebub , i see thou wilt speake , speake on , for all will light vpon thy owne head . belzebub replyed , i speake not to thee ▪ ha belzebub , said verrine , i perceaue it goeth hard with thee , the keyes of magdalens soule are not now in thy custody , for the gates are shut vp , and the rod of command is taken from thee . then the exorcist spake these words , ecce non dormitabit , whereupon verrine said , true , the diuel neuer sleepeth , but is euer wakefull to doe a mischeefe : god neuer sleepeth also , but hee alwaies is vigilant to doe good , for his goodnesse is greater then the iniquity and malice of all hell . iohn , thou wert the disciple of loue , and magdalene the hand-maid of affection . m antichrist when he commeth shall cause himselfe to be adored , and shall haue kings and princes to bee attendants in his traine , but what reward shall they haue of him ? iust nothing . hee shall cause himselfe to bee carried pompously in the aire , and say that hee is christ and the messias , but hee shall be conuicted of a lie , and be prooued to be antichrist . then shall there be discerned the difference and distinction betweene the children of god and the children of satan . the iewes were once gods best beloued children , but because they would not take knowledge of their god , but after a flood of so many blessings , did crucifie him vpon the crosse , for this cause did god repudiate and reiect them . christ iesus was promised vnto them , but they would none of him , no not when hee prayed for them , therefore they are deseruedly depriued of so glorious a light ; for he that hateth that which is good shall in the end be seased vpon by that which is euill : the patient is well enough serued , if the phisitian leaue him , when he refuseth and scoffeth at his counsell . n you are all subiect to sicknesses , some are infirme in their head , others in their braine , some in their eyes , others in their eares . now if god who is the true physition of your soules , shall aske you whether you be sicke or no , will you answere you are not sicke when you are ? for hee well knoweth by your pulse how you are affected . to those that are troubled with a paine in their head , that is to say to the proud , he ministreth the sweet and gentle physicke of deepe humility ; to others that are sicke of impatiency , of curiosity , or the like diseases , he doth o ordaine and point forth for euery man a particular remedy according to the nature of his infirmity . but there is alwaies some bitternesse in these potions , which breedeth a difficulty in the patient to take them . mis-conceiue me not , as if i should speake of corporall medicaments which are composed of hearbs and simples , i speake spiritually of all sorts of vertues , which are the true receits to cure languishing soules ; take therefore and taste this medicine , i dare assure you it wil make you whole , although you were sicke euen vnto death , for you haue a very cunning physition . p then he said , alas , behold the great day of iudgement is at hand , for antichrist is borne . if vertue seeme bitter vnto your taste god will sweeten your mouthes with diuine consolations , and will not that you should rise from his table with your palate disseasoned . it is high time o yee christians to surrender and giue vp your will into the hands of your creator : giue vnto him the three powers of your soule , your memory , that you may haue him in remembrance , your vnderstanstanding , that you may thinke vpon his benefits , and your will , that you may be obedient vnto him . imitate the oxen who feede all the day and chew the cud , or ruminate in the night : and let the seruant no longer gouerne your house . the holy ghost is at your beds side , and hath in his hand a potion for the health of your soules : the ingredients are , a little humility , a little charity , a little patience , a little perseuerance , a little hope , and a little resignation . this potion is not without some bitternes and mortification , but he is at hand with the sugar of his consolations to sweeten and allay the offensi●enesse thereof . ought you not first to goe vnto mount caluary , and there taste vineger and gall , befor you feed on those delicious viands , and drinke that sweet wine and hipocras of heauen , or haue the fr●ition of the vision of that eternall brightnesse ? receiue therefore the sacrament of the altar , for it will preserue you , it will restore you , it will consolidate whatsoeuer is loose and disioynted within you : yet must euery one of you alwaies say vnto himselfe , i am a miserable sinner , and most vnworthy to receiue my creator . thou iohn baptist was by wer 't this great s●crament was first instituted ; thou diddest rest thy selfe vpon the breast of the sonne of god , at what time there were many celestiall secrets reuealed vnto thee : thou knowest full well that this is a sacrament of loue , and that the best aduice that may be giuen is , that men frequent the same euery q fifteenth day , and haue this meditation continually in their mindes , that antichrist is borne . you are therefore to play the parts of valiant and able souldiers , and not to shew your selues base or womanish ● nay i say further , that virgins and married women are likewise to arme themselues against him : for r the church had neuer such plenty of martyrdomes as shall bee in the time that is prepared for the same . there shall bee two bands and two armies , the one belonging to god , the other fighting for the diuell , and in this army shall antichrist bee . god would saue his whom he hath redeemed with the price of his blood : on the other side , the diuell would rauine vpon that , which is none of his owne . nothing happeneth but by the prouidence and will of god , and his pleasure it is that this time should come . when antichrist shall be in his ruffe and brauery , hee will say , i am christ , i am the messias , and he will haue many associates that will auow the same : but the true christians shall tell him , thou art not hee , thou art antichrist . the same god who said vnto the niniuites , repent , doth now call vpon you , my iudgement is at hand , repent therefore and be conuerted . children , obey the voice of your father : shut , shut , o shut your gates against satan , if he would enter , say that god hath the keyes . if the diuell be importunate , if he knocke with impatience , if hee would enter by violence , goe presently to the master of the house , and tell him , sir , you are our good shepheard , there are strangers without that would enter forcibly vpon vs , and if we bee not mistaken , there bee wolues without at the gate . sir , you haue the keyes , you haue the staffe to beate them hence , you are able with the least winke of your eye to make them auoid the place : vpon this information he will rise and chase them away to their confusion . haue your recourse to the child iesus , he will bee your purueier and supply your necessities . present your seruice to mary , and shee will aide you . why doe you rather chuse to lauish away your time , then to pray for the health of your soules ? you are first to honour the blessed mother of god , s. iohn , and magdalene , and then the loue of god shall be conferred vpon you . is it not good reason to reuerence the blessed mother of god since that you are her children ? i assure you , that no man liuing can make a bad end who hath honoured and reuerenced the mother of god , magdalene , martha , catherine , vrsula , dominicke , anselme , stanislaus , stephen , anthony of padua , and the innocent children , but be wary , for in the greatest feasts and solemnities there is most vnrulinesse and disorder . s you deceiue your selues when as you say , that if god would haue reuealed these things vnto his church , he would haue chosen the ministry of preachers , not of diuels : but god is wise enough , yea hee is wisdome it selfe , and doth little need to haue your aduice , or the counsell of angels themselues . if he would haue taken the aduice , either of angels or of men , when he selected and culled forth his blessed mother from all women , they would haue told him , that it had been better to chuse a queene or a princesse ; for the blessed virgine was accounted meane and contemptible in the eyes of the world . in like manner , if hee had taken any to aduise with all , touching the place of his natiuity , they would haue told him , what lord , chuse a stable ? can you not with as much ease chuse a palace ? but it is the custome of god to doe that which seemeth good vnto him , and not to follow the fancies and giddy conceits of men . then did verrine take his oath , that all this aboue mentioned was true , as hee formerly vsed to doe . the acts of the . of december being the feast of innocents . on this day the dominican father exorcised , and verrine began to speake in this manner : there are two bookes , t god keepeth the booke of life , the diuell the booke of eternall death , in which hee registreth downe all mens sinnes , as god in the other booke setteth downe all mens good workes , whereof s. martin is witnesse . the diuell ruineth all , and god restoreth all , for from a worke of basenesse he draweth actions of wonder , and maketh that which is vnfruitfull to become fertile . the way of life vnto death is a broad and beaten way , but the way to returne from sinne to grace is full of mistakes and windings . it is not gods manner to imploy the seruice of those that are drenched in mortall sinne , when hee would bring about some important worke for the aduantage and good of his church : as also the diuell doth not effect any great matter for the aduancement and augmentation of the kingdome of hell when he vseth the ministry of one that is setled in the grace of god. for there is a sympathie and consent betwixt god and his creature , whom hee employeth in his businesse . god being omnipotent can easily out of vnfruitfulnesse , nay out of a straw worke plenty of wonders , yet is it requisite , that this straw do not let or giue hinderance thereunto : for the reasonable creature hath free will giuen him by god , that by doing well he may merit , as by stooping to that which is nought , hee may be punished . it is not with men as it is with diuels , for we are forced to doe the commandement of god , which men absolutely are not , although god being the lord of all , and their creator , redeemer and sanctifier may lay his command vpon them : but the diuell whose nature is depraued and deuoid of the grace of god , doth nothing but by compulsion . god hath created his creatures without any consent or approbation of theirs , yet hee doth not operate in his creatures without them , neither shall any be haled into the kingdome of heauen if hee haue no minde to goe thither : god will open many meanes for the attainement of that endlesse blisse ; but if a man will none , u god will leaue him to himselfe , and then hee is vtterly cast away . this shipwracke of him●elfe commeth not from god , but from the creature , who out of pure malice doth abandon the mansion of his father , that by his precipitate courses , hee may cast himselfe into the fier of hell. a good king maketh a good subiect . the x deceased king of famous memory was a louer of peace in his life time , and therefore god did crowne him with glory and peace in that other world . doe not contend and cauill , whether hee were an hereticke or a catholike , for the end crownes the worke : hee had offended with dauid , and god shewed mercy vnto him as he did vnto dauid . it is the diuels property to bring men from euill to worse , but god nurseth men vp from good to better ; for no vncleane thing shall enter into heauen . then verrine said , at the pronouncing of these words of the exorcismes , tu innocentium persecutor . of a certainty herod , thou wast a blood-thirsty man , thou wouldest haue thy selfe stiled the messias , and yet diddest endeauour to slay the true messias indeed , in that massacre of innocents : and although hee was able enough to defend himselfe from thy murtherous designements , yet would hee decline thy rage , that hee might teach vs not to tempt the prouidence of god. herod thought to kill christ iesus , yet on the other side the kings of the east came to worship him . good kings ! what saw you in him to draw you to such an action so derogatory ( as it might haue seemed ) from your states ? hee appeared vnto you but a little childe : mary was no queene , and there was no traine , onely ioseph , an oxe and an asse . where was his crowne , where was his scepter , where were his hangings of tapistry ? where was the royall bed ? what could you behold there but cob-webs of spiders sticking on the rafters , and an oxe that heated the child with the abundance of his vaperous breath . thus you must doe . the holy ghost breatheth on you the breath of deuotion , and doe you lend your breath vnto the little infant , and being ioyned together , he shall be the fire and you the ashes . the breath of the holy ghost is a fire , and representeth vnto vs charity ; and your breath is the ashes of the meekest humility , for vnder the ashes is the fire preserued . learne hence to speake of sacred things , aduisedly , and seriously according vnto truth , and beware whether you bee rich or poore , how you blaspheme against him . y the pouerty of this world is not the meanes to make you happie , neither doth god esteeme much of this pouerty , for there be many that are now howling & frying in those infernall flames , that reposed too much confidence in this pouerty . blessed bee the poore , but they must bee poore in spirit , for theirs is the kingdome of heauen . are you ignorant in what this pouerty of spirit consisteth ? it consisteth in this , to possesse no other thing but god and him alone , for there are many poore people in the estimation of the world , who are rich enough in their ambition , and yet are there many kings , princes , and noble personages , who are owners of nothing but of god and themselues : for riches are amongst indifferent things , neither hurt they those that make good vse and appliance of them , according vnto the commandement of god , z then verrine turned to the poore that were there , and said , there is not one amongst you , but is better accommodated for his necessities , then was the sonne of god when he lay in the manger , you should therefore say vnto him , when hee profereth his kingdome vnto you . good god , i am not capable of such a blisse , and still you are to acknowledge your owne infirmitie : you must also descend downe as it were to hell , which you are to doe either in this life , or after you are dead : when therefore you are afflicted with aduersities say vnto him , i am ready to suffer with my redeemer , for i haue deserued much more , yet doth he compassion my tottering and distracted estate , and cheereth me vp with the beames of his mercy . i assure you , that both i & you haue to do with a seuere iudge , therefore humble your selues and you shall enter into the kingdome of heauen . grudge not that god hath made such an one rich and thee poore , or that hee hath endowed such with wisedome , and hath left vnto thee nothing but foolishnesse . for hee created the angels and marshalled them in their orders , there are the seraphins , the cherubins , and the thrones , &c. euery one in their seuerall ranke and station , and although there bee such variety and diuersity amongst them , yet you cannot say that they are subiect to confusion . if you direct and leuell your actions by an vpright intention , that is to say , if you square all your doings by the rule of gods glory , the saluation of your soule , and good of your neighbour , satan will easily flee from you . let your soule be furnished with three things , with vpright intention in your memory , with pure affection in your will , and with sincerity of conscience in your vnderstanding . the memory by calling to remembrance some wicked thing , offendeth not god ; the vnderstanding by considering thereof , incurreth no mortal sinne ; but when the will interposeth it selfe , then is there a consummation of the sinne . a read diligently the booke of the crucifix , for in this booke you shall learne pouerty , patience , humility , and al vertuous knowledge : be not curious to make inquisition after humane literature , for this shall bee sufficient for your full instruction . he further said , that if a damned soule could breake from hell , hee would indure all torments whatsoeuer in hope to inioy the vision of god , yea , this soule would say , that all these torments were but as flowers and roses . then hee added , god is vnited vnto his church , as the nayle vnto the finger of the hand . the acts of the . of december . on this day while the dominican father was saying masse , verrine held disputation with god , and on the sudden hee thus expressed himselfe by the mouth of louyse . b great god , i offer vp vnto thy maiesty all the sacrifices that haue beene offered vnto thee from the first creation of the world , and doe also make tender of all those that are or shall bee presented before thee , vntill the consummation of time bee ended , and all this will i doe for lewes . i also present vnto thee all the teares and repentance of all the saints that are in thy court triumphant and militant ; and all this will i doe for lewes . i offer all the praiers which haue beene , are or shall bee made vnto thee , and al this wil i doe for lewes . i further tender vnto thee all the extasies and rauishments in spirit , as well of men as of angels , which haue beene , are or shall bee sent vnto them , and all this will i doe for lewes . moreouer , i would ( by gods appointment i speake this and not as i am a diuell ) that the multitude of such as offer , were mightily inlarged in their number that so the oblation might be the greater , and all this i desire for lewes . then he said , euerlasting father , i now present and lay before you your wel-beloued sonne , who is in the hands of the priest that now saieth masse , and all for lewes . c i doe further offer vnto you all the merits of his blessed , and dolourous passion , trusting that you wil take compassion on him . after this he said , pater de coelis deus miserere lodouici , fili redemptor mundi deus , miserere lodouici , spiritus sancte deus , miserere lodouici : sancta trinitas vnus deus , miserere lodouici . sancta dei genitrix ora pro lodouico , sancta virgo virginum ora pro lodouico : sancta maria ora pro lodouico : sancti angeli & archangeli , orate pro lodouico : sancti patriarchae & prophetae orate pro lodouico : sancti apostoli & euangelistae , orate pro lodouico : sancti martyres orate pro lodouico : sancti confessores orate pro lodouico : sancta virgines & viduae , orate pro lodouico : omnes sancti & sancta dei orate pro lodouico . o lodouice veni , veni lodouice . d why doest thou linger thus to be conuerted vnto thy god ? god is wearied , god is thirsty , and craueth to haue his thirst slaked by thee lewes , but thou like vnto the woman of samaria refuseth him , and saiest , thou hast not a pitcher wherewithall to draw water for him . yet is not this a sufficient excuse , because he desireth to drinke of the water of thy soule , which thou maiest minister vnto him by thy conuersion . lewes , lewes , lewes , take the speediest and swiftest coursers that thou canst get , and come quickly , for if thou wilt thou maiest yet bee conuerted . god is more powerfull then the diuel , neither can any one pul by violence from him that which hee hath resolued to retaine vnto himselfe . after this was spoken , the dominican father did exorcise , and at the beginning of the exorcismes , verrine was very pleasant with belzebub , and scoffed at him saying . hola belzebub ! i pray thee relate vnto vs in what estate are the affaires of hell : if i bee not deceiued thou droopest , and seemest to bee troubled with the headache : it may bee that these honest men haue affrighted thee . thou doest not imitate my example , who desire the censure of the inquisitour of the faith , and of mine owne accord cal for the most penetrating and iudicious persons that are . but i perceiue thy stinge is taken from thee , yet is it not fiftene dayes agoe , that thou diddest conceite with thy selfe , that thou wer 't able to chase god away from s. baume . i would haue thee now expresse thy selfe . belzebub answered . i will speake when i see cause , and not when thou wilt haue me . well , well , said verrine , i see thou hast nothing to answere . then hee said to carreau , thy weapons are wrested from thee , for that stone which was before so hard , is now mollified , and the bloud of the lambe shall souple and soften the same . lewes say , miserere mei , for thou art yet blinde , but at thy arriual hither , e peraduenture thou shalt haue a greater portion of illumination . o poore princes , where is now your state and power , how cursed is hee that lendeth his eare vnto your sly suggestions ? what ? can you giue away that which you haue not ? ha , ha , if the princes bee astonished and at their wits end , what shall the poore lackeies then doe ? i tell you , that since god hath appointed me to be heere , i will dis-mantle and vnfould all your subtleties . f i doe not wonder if this seeme harsh vnto some mens beleefe , for if a man should shew vnto another that is altogether ignorant and vnexperienced , the egges of silke-wormes , and that this man had neuer seene or heard what manner of thing this silke or these wormes were , and should bee told , that by the assistance of that industry which god hath bestowed vpon man , there should wormes bee ingendred of these egges , which being fomented and diligently cherished , would in time spinne and make silke , whereof excellent veluets and taffaties should bee made , from a peece of which a fair altar-cloth might be taken : i say , that this rustical fellow being deuoyd of iudgement to apprehend these particularss , and altogether vnpractised in this art , would in conclusion say , that hee did not beleeue one word of this , for it is a difficult matter to beleeue that which a man cannot comprehend . but he that is conuersant heerein doth very well vnderstand the art of cherishing and bringing them to their perfection . your merchants also doe easily beleeue it , for they know the manner how the wormes make silke , and the art how to dresse a faire peece of damaske from the same , yet they had neede of great patience before they can see a peece perfected vp and finished . g so fareth it with god in this worke , he hath taken a litle , graine such a one as my selfe ( said verrine ) and another abiect creature a litle graine also , called louyse , and will from their weaknesse draw workes of power and wonder , that you may know that hee needeth not the helpe of his creatures when he would put any great designe in execution : for being almightie , and the soueraigne master-fencer , hee doth alwaies reserue some blowes and passages of his art , of his power , and of his wisedome to the confusion of all hell : but the diuell doth presently teach all the skill hee hath to those that giue themselues vnto him . moreouer he said , you are all of you prodigall children , for some of you will not tary at home in your fathers house , other of you that tary at home , lead a debauched and vicious life , and at the last are forced to dyet with hoggs . wallow not in these your delights , for they are but the outward pills and rindes of akornes , the fragments of the feeding of hoggs : let it enter into your consideration , that the composition of your soules is very noble , and that it standeth neither with decency nor honesty to serue kings with huskes , for if the steward should serue them so , he should well deserue to bee sharpely punished . it is not gods pleasure that you should seed vpon such course and sordid viands ; he hath set you at his table , and will feede you with the bread of angels . the tables of great personages are abundantly profuse in delicacies , but what agreemēt is there betwixt christ and belial ? the loftiest trees are most obnoxious to stormes and falling , but the low shrubbs stand safe vpon the ground . it is not enough to be seemingly honest in the eies of men , as the pharisie was , and yet to haue a heart stieped in the gall of malice before god. then verrine said , that hee would discourse no more as hee had done , but bade them ruminate well on that which he had said , for louyses voice was to bee preserued for other occasions . the same day in the euening the dominican father exorcised , in the beginning whereof , verrine and belzebub did dialogue-wise confer one with the other , thei● speech was touching the state of magicians and witches , and of diuerse kinds of superstitions to the astonishment and admiration of the whole assembly . hee further said that very euening , that father michaelis had been dogged and pryed into by soure diuels and so many witches , to bewitch him , and that the charme was so violent in operation , that if hee had once taken it he could not haue out-liued it three dayes . the acts of the . of december . this day in the morning the dominican father did exorcise the two women that were possessed , and before the exorcismes began , the said father did humble himselfe before them all , and craued pardon of the assembly , in that he had the day before , beene guilty of some open impatience . then verrine said , many times the mistresse is as foolish as the chamber maide , and doth nothing that is pleasing in the eies of the master , but is too much addicted to her ease and delicacies . what then doth the master , he complaineth on them both , and taketh away the keies of the house from them , yet without any manner of violence . h the same doth god by the soules of men , for when he perceiueth that neither the chamber-maide who is the body , nor the mistresse who is the soule , doth performe any action agreeable vnto him , he ( as master of the house ) takes the keyes from them , and shut's the gates and windowes himselfe , that theeues might not breake in vpon them : yet doth hee all this without violence or noise , and patiently causeth the said keyes to be deliuered vp vnto him . then he laboureth an attonement and reconciliation betweene the mistresse and the seruant , but in case they should resist and grow refractary , then doth hee suffer them to fall , through their owne default into the bottomlesse pit of hell : for as the proueth hath it , they that neglect to doe good are at length o●ertaken with euill ; and hee who doth not chuse christ iesus for his host , shall haue the diuell to be his companion . christ iesus is the good sheep-heard that leadeth his sheepe into pastures fatned by his body and blood : hee is a sheepe-heard and a lambe together , and was offered vp as a sacrifice for your sinnes : giue him the staffe of your will , and leaue the guide and gouernement of your selues vnto him , for he will preserue you from the fury of rauening wolues . cursed be the sheepe that doth not suffer it selfe to be guided by him , it doth well deserue to be deuoured . the sheepe doth graze and chew the cudde , so ( saith christ iesus ) must you take and eate not flesh that is dead , but the liuing and celestiall foode of his body , there is no dainty in the world comparable to this viande . paul in his extasie of spirit had an essay thereof , so had also some others after him : yet is there stil plenty of this food , and the treasure of gods mercies is so infinite , that the seraphins themselues cannot found the depth or know the end of his riches : for they doe euer see new and vndiscouered perfections in god , maruell not therefore if hee bestow a new repsent vpon his church . then he turned to the image of s. magdalene , and said , o magdalene , thou wer 't abiding in this baume , where thou diddest repent , neither is it lawfull for any man to enter into the litle caue where thou diddest lye , but vpon his bare feete , and i verrine am of opinion that god will hardly giue way to a man hardened in his sin to passe into that sacred place . god spake to moses from the ●iery bush , put off thy shooes , for the place whereon thou treadest is holy ground , and i also affirme that this place is no lesse sacred then that , because the sacrament resteth here which is the saint of saints , and i christ iesus himselfe in his diuinity & humanity came downe from heauen to visite magdalene in this baume . consider therefore seriouslie you that approach vnto the communion , how pretious a foode it is which is administred vnto you ; to the seruing in of which the angels themselues are assistant as the seruants and pages of god. o marie , sacred mother of god , thou wer 't the first that diddest taste of this meate , and wer ' more familiar there withal then any other creature whatsoeuer , for thou diddest humble thy selfe at the comming and salutation of the angell , and diddest repute thy selfe vnworthy to be the seruant of seruants of the lord. it is the custome of god where hee bestowes other vertues to circle them in all with perfect humility , to the end that the soule bee not stayned with the spots or pollutions of ingratitude , but may acknowledge those benefits which it hath receaued . for the grace of god is a waight by which a man sinketh into the gulfe of his nothing , and is drawne vp againe on high to make a coniunction and concurrence of the creatures will to the good pleasure of the creator : by this meanes also doth he vnderstand how slauish and fearefull his condition were , if that god did not wing and protect him from all danger . mary , thou art shee that like a waight diddest draw downe thy sonne from heauen to earth , not for thy owne sake alone , but for all other distressed sinners , so that he who will enioy euerlasting life , must haue recourse vnto thee . god indeed is that fertile cloud from whence all vertues drop downe vpon men . thy sonne doth indeed present his wounds before his father , and thou art a remembrancer vnto thy sonne of all the seruices and offices which thou hast done vnto him , not by way of ostentation , but out of loue , and to the end thou maiest obtaine mercy and forgiuenesse for comfortlesse sinners . whilest thou liued'st in this world thou wer 't fired with zeale and charity , how much more now when thou art so neere vnto the furnace of loue , and the fountaine of mercy . k then hee said , lewes hath committed an infinite number of sacrileges against god , and hath caused a thousand and a thousand persons to deny their sauiour : but god is desirous to expect a litle longer the euent of things . magick is the most pernitious and diabolicall art that may be . france hath taken a strong & spreading infection of the same , and at paris the schooles of magick are more frequented then the diuinity lectures in auignon . god hath oftentimes offered himselfe and as it were way-laid the soule of lewes , sometimes by preaching , and sometimes by other inspirations , but he would not giue him a drop of drinke . belzebub drew him on to practise magick and inchantments , the schedules are now in his hand , he hath been the occasion that many haue died very strange and sudden deathes ; and although god doth labour his conuersion , yet doth hee thrust away and reiect the same . all that which hath beene aboue spoken , began vpon the day of the conception of the virgine in the very place of pennance , to figure out vnto you , that you are first to receiue into your embracements repentance , represented vnto you in mary magdalene ; and then innocence , pointed out by mary the mother of god. when hee had thus said , hee tooke his oath as hee was accustomed . the same day in the euening were these two possessed women exorcised ; whereupon l belzebub said , i am assured that about this time they hold their synod and assembly , will he relinquish this charge , to come hither ? i must goe see . then asmodee issued forth to giue aduertisement vnto the magicians and witches , as he said . the same time , which was about nine of the clocke at night , father michaelis came to s. baume , from aix , m whence hee came with his companion father anthony boilletot , and the master of the chapter-house at aix , hauing finished his sermons for the aduent . vpon whose arriuall , there was inquiry made after lewes , for father michaelis did imagine that lewes was come , because hee set forth from aix the day before , in the company of two capuchin fathers : but hee was not as then arriued . the acts of the . of december . . this day in the morning were the two possessed women exorcised by father domptius the dominican : and verrine began to speake in this manner . n blessed mother of god , veni maria , veni in adiutorium lodouico ; sancta maria magdalena , veni in adiutorium lodouico : sancte ioannes euangelista , veni in adiutorium lodouico : sancta martha veni in adiutorium lodouico . then he said , most sacred mother of god , thou knowest those insupportable paines which thy sonne suffered on the crosse ; verrine also did inuocate many other saints , that were assistant vnto christ at his passion on mount caluary . afterwards he added , o sacred humanity , i adiure and charge thee in the name of thy eternall father , that thou offer thy wounds for lewes : i charge thee , that thou present before him , all the paines , punishments and tortures , which thou diddest suffer , for lewes ; make thou profer also of that thirstinesse which caused such a drought in thee vpon the tree of the crosse. and continuing his speech to christ iesus hee said , what lord ? are you thirsty ? you are a fountaine that can neuer be drawne dry , you are a sea of waters ; you are the seller of all sorts so excellent wines , and doe you cry sitio ? lord the soules that are in paradise are able to quench this thirst . but some one will obiect , what ? can christ iesus bee subiect to thirst , and such naturall infirmities ? is not his body glorified ? said he not , that the saints in heauen should no more hunger and thirst ? how can god who is the center of all perfections , haue vpon him such an impotency in nature ? verrine answered , god is wearie without wearinesse , he is impatient without hastinesse ; he was thirsty on mount caluary , but it was after the saluation of soules , for whose sake if it were expedient hee would once againe be re-crucified , on this very o crosse of s. baume , if his body were passible and subiect to suffering : o how vnexpressable is his compassion towards you ? then he said , this is the friday of your redemption , and the day of lewes his iustification , if he please : let him ponder vpon these words , remittuntur tibi o lodouice peccata tua : and also these , vade in pace . lewes why doest thou thus fore-slow thy comming ? o ye capuchins , capuchins , capuchins , hasten your pace , and come quickly . but you will obiect , that you are bare-footed , and that it is impossible for you to make such festination . p indeed hell did yesterday and to day raise such a storme , and made the clouds to spout downe raine after that vnmeasurable manner , that the diuels had well hoped to giue some stop vnto thy worke ( o god ) but thou art euer omnipotent , and doest make thy creatures to stoope vnder thy commands , although they be most rebelliously bent against thee . then speaking to magdalene he said , sigh not thus , god hath the key of thy soule , and will giue thee meate from his owne table . thou belzebub art heauie , but i am glad ; knowing that whatsoeuer is held by the puissant hand of god , cannot be plucked from him , by the strength or policy of hell . q the soule is a goodly vineyard , purchased at an high rate , but the number of those that manure and labour the same , is small and not worthy to come into consideration : yea some of the labourers themselues suffer the wolfe to steale in , and to make hauocke in this vineyard : the master whereof is the sonne of god , who is without mother in heauen , and without father on earth , a second adam , conceiued of a virgine without sinne . the eucharist is the sacrament of loue , and the nourishment of soules , translating you vnto glory , and making you as gods. paradise is the habitation of saints : but if thou wouldest be absolute and compleate in perfection , descend by contemplation as low as hell , and say , i am vnworthy to suffer the paines of hell , although that horrible pit of sulphure was built for such as i am , who carry in my bosome the well-spring of all sinnes and wickednesses . but how few are there that arriue to this point of humiliation , and vnder-valuing of themselues , although it bee the center from whence they are to begin , and the highest assent whereunto they are to climbe : yet this debasement of themselues taketh little roote with the greatest sort of men . who is hee that will beleeue that himselfe is the cause of all the euils , paines and iudgements , that haue been so fearefully rained downe vpon you ! especially if hee haue from his youth liued in some religious order , and obserued the rules and precepts of his superiors ? yet is this humility the extract of all perfection , & the queen that draweth after her , all the other princesses , ladies , and damsels : and which is more , the mother of god is humility it selfe , and doth therefore the rather exact it from you . god hath giuen two wings vnto the soule , the one of feare , the other of loue ; the first hath regard vnto sinne , the second doth apprehend the goodnesse of god. hee that eateth at a kings table , will not sit with foule and vn-washed hands , though otherwise hee bee of a rude and boysterous behauiour : and will not you be careful to wash your hands with the water of contrition , and make confession of your sinnes ? christ iesus at the first institution of the blessed sacrament , did wash the feet of his apostles , and peter at the beginning would haue hindered him ; but when hee saw , it was the good pleasure of his master , hee then subiected himselfe thereunto . iudas himselfe set his feet vpon the breast of the sonne of god , that they might be washed , yet would he not for all this be conuerted . iohn leaned vpon the heart of his master , and therefore had the wings of an eagle giuen vnto him ; so that hee was afterwards the adopted sonne of the blessed virgine . the iudgements of god and men are infinitely different ; for many are sickly , and in a consumption by their sinnes before god , who in the estimation of men are very healthfull : and contrariwise those that are sound before god , are ●eeble before men . god will come to iudgement with terrour and power , all things shall tremble before his face ; the r angels and the righteous shall go before him like burning torches , all creatures shall behold this awfull spectacle , and shall bee arrested before this maiesty . then shall the bookes bee vnfoulded , and all shall be laid open in publike . you haue many heere that are shamefast and nice to confesse their sinnes : in the meane time the diuell booketh downe all that is actionable , and hath euer his pen and ink-horne ready , so that he omitteth nothing , and intendeth to obiect it against you openly and to your disgrace . it were a folly beyond pardon to beg a straw of a mighty king , for princes presents are like themselues , magnificent , and they are not to be disseasoned with petty suites : thus , should not you craue the straw and stubble of temporary blessings from the king of kings , but you should beg of him the treasures of heauen , which hee himselfe is contented you should request at his hands . pray him to giue you patience , humility , and other vertues ; and bee not euer solliciting him for faire weather , for raine , for the riches and preferments of this world . whether it raine , or whether it bee faire , bee thankfull vnto god , and co-operate with him in al things , so shall you giue best satisfaction vnto him . s this day in the euening there came to s. baume , lewes gaufredy with father d' ambruc sub-priour of the couent at s. maximin , and two capuchin fathers : where it was thought fit that lewes the priest should exorcise louyse , and to that end father michaelis granted vnto him all his power and authority . whereupon verrine made louyse to cry very loud , and began a prayer full of zelousnesse and deuotion , desiring christ iesus to take compassion on lewes : and hee pronounced this prayer so passionately , and with such affection , that he made many mens hearts to throb and melt with compassion : yet some others did breake off this prayer , & said , that it was not fit to suffer verrine to make such praiers . notwithstanding after these interruptions were blowne ouer , verrine propounded certaine interrogatories vnto t lewes , saying : primo , whether god bee omnipotent or no ? to which lewes answered , that hee was omnipotent . secundò he demanded of him , whither the church hath power and authority to command diuels ? lewes answered , that the church had such power . tertiò hee asked him , whither diuels may be inforced to vtter a truth . lewes answered that they might . quartò he demanded , whither the oathes which are taken by the diuel , with all the conditious and solemnities requisite vnto the same be of validity or no ? to which lewes answered , that they were of validity . u then said verrine to the fathers that were present . marke well with me what he hath heere granted . and so he bade lewes to exorcise him , which accordingly x hee did . but not being able to read , and being altogether vnacquainted with matters of exorcismes , at euery word he asked of father michaelis , must i say thus and thus : to which the said father answered , yes ; and bad him to proceed . here is to be obserued , that the fathers , michaelis and the rest questioning with him of the truth of the fact , whither he were indeed a magician or no , with other interrogatories vpon that point , in steed of inuocating the name of god , he bad all the diuels of hell to fetch him , if it were true : which he oft repeated to all the questions that were propounded vnto him , and made shew as though he wept , yet as experience taught vs , and as belzebub himselfe did aduertise vs , he did not shed a teare . about the end of this exorcisme , verrine exhorted lewes to renounce all magick , and to turne vnto his god , and to this purpose laid before him many pregnant motiues and inducements . it befell , as the said lewes was exorcising magdalene , y belzebub and verrine beganne both together to laugh a loud , saying , who would euer haue thought that lewes would haue exorcised magdalene & louyse ? at the exorcismes that were said by lewes , and also when they were ended , magdalene shut her eies , because shee z would not see him , hauing him in detestation because he was a seducer , a magician , and a man so execrable , as indeed he prooued . a when verrine had once layd him open , who hee was , to wit , that he was a magician , that he had seduced magdalene , that he was the prince of them all , and many other particulars touching the art of magick , and the charmes which he gaue as well to the house of s. vrsula , as to many other persons and places , he tooke his oath vpon the blessed sacrament , that all these things were most true . also b magdalene confirmed the same by a double oath , and that vpon the blessed sacrament also . after al this verrine said , that they might do wel to shut vp lewes in the place of penance , and that it might bee locked fast vpon him , with a lock of iron , and that two priests should lye and watch with him in the said place of penance , and two should remaine without that he might be safely kept from making an escape . the acts of the first of ianuary being the feast of circumcision . . this day in the morning father michaelis together with the two capuchin fathers , father d' ambruc sub-priour of the couēt of preaching friers at s. maximin , and two other priests m. gaubert and m. de rets , held a c counsell at the kings chamber , where it was concluded that father romillon , father francis billet , and father francis domptius the dominican , who had assisted these two possessed women since the beginning of aduent , should bee excluded from the counsell , because the said father michaelis ment to proceed legally , and to that d purpose had sequestred and examined seuerally the said women , that the verity of this fact might be sifted and sound out , and that nothing but the pure truth might be published . the same day father michaelis did minister the communion to louyse , and verrine against the commandement that was imposed vpon him not to speake , began to discourse and say , that god by reuelation bad him make declaration of those admirable discourses , which hee must vtter to those that were come purposely to heare him . e the dominican father who was the exorcist demanded leaue and licence of father michaelis his superiour to goe home to his country , but not with that modesty which is wont to be vsed to one of his ranke : yet did he prostrate himselfe to the feete of the said father , after the fashion of his order , in the presence of the capuchin fathers , not without some appearance of spleene and anger . his resolution was to get him home , because father michaelis gaue order that he should not bee present at the consultations , nor heare or examine that which had been declared by verrine : for his purpose was to examine and looke into these particulars himselfe , together with the aboue mentioned fathers . and this was done by good aduice and reason : for the said father was a party and wrote all that verrine had said during the whole time of aduent , so that it stood not with conueniency that he should be present at these examinations , that it might bee the more fairely carryed and not obnoxious to any partiality or passion . f the same day in the presence of the said father michaelis the capuchin fathers , and the others aboue named , magdalens desposition was heard , who , in perfect sense & memory and in the presence of lewes gaufridy desposed many things against him touching her possession , seducement , and the like , described at large in the acts that were gathered by father michaelis from the eleuenth of ianuary vntill almost the last of aprill . furthermore , she shewed the marke which shee had in her feete , which to outward appearance seemed to haue lost all sense , as experience made it cleare when they made proofe thereof , by putting pinnes into them . notwithstanding this deposition , lewes would by no meanes make acknowledgement of his fault , but in a menacing sort he said , that in time hee doubted not but to haue reason against those that had accused him , and that he would neuer desire to stirre aliue from s. baume , if he were not found innocent . g this euening father michaelis did exorcise the two women that were possessed , whereupon lewes , by the aduice of some of his friends , renounced the art of magick , and at euery renunciation verrine answered , anen : and in disclayming all the scheduls verrine likewise answered , amen , and said vnto him , lewes , prepare thy soule , and god will giue thee the light of his grace . as father michaelis in the exorcismes was saying these words , qui inferni triumphator fuit , verrine replyed , he shal triumph of hel againe which is now ful of anguish and distraction ; and when the exorcist said , quem ad imaginem suam fecit , verrine spake and said , it was a goodly image indeed before it was defaced , but god doth once againe take his pencills and colours to repaire and make full those lineaments that are impared . after this verrine spake to lewes and said h adam vbi es ? adam vbi es ? cry vnto god from the bottome of thy heart , and he will heare thee , pray vnto him that thou maiest goe where the quier of heauen doth sing sanctus , sanctus , and not where they curse father and mother , and the euer-liuing god himselfe . then he said to belzebub this house is yet open , and full of ruines , but if lewes will but lend the table of his heart to god , he is so good a workeman that hee will depaint a liuely portraicture vpon the same . after this father francis the dominican tooke the stole and demanded astaroth why he spake not ; wherevnto verrine answered , thou seekest truth of him that taketh part with lucifer , and not of him that taketh part with god. then did verine exhort lewes and endeauoured to perswade him to bee conuerted , inuiting the sonne of god to present his wounds vnto his father : the virgin mary , to shew her breasts vnto her sonne : peter and magdalne , to obtaine grace for lewes by their teares , repentance , sorrowes , and contritions . i wee are heere to note , that verrine said to lewes , thou art like a desperately sick man that lyeth at the point of death , who although he haue the vse of none other of his members but of his tongue and eares onely , yet if when the phisitian doth aske him touching the cause and progresse of his maladie , and hee shall answere that hee knoweth nothing , and that hee hath lost the vse of his memory , notwithstanding all this he may recouer as long as his soule is in coniunction with his k body : for it sufficeth the phisitian that the patient conceaueth himselfe to haue neede of helpe , and permitteth that they minister vnto him those remedies that are fit for his recouery . so lewes , the diuels haue taken away thy l memory , but it is sufficient to recouer thy health if thou wilt but be queath the manage of thy selfe vnto the true phisitian of soules , who will incontinently apply those medicaments vnto thee , by the force whereof thou shalt easily recouer . the acts of the second of ianuary being sonday . this day in the morning the dominican father exorcised , whereupon belzebub told them that hee was bound by an oath which lewes had takē , but being discharged and vnbound he swore very solemnly , m that louyse was really possessed , that lewes was the prince of magicians , and that he himselfe had suckt vpon him certaine vndiscerneable markes ; one in his head , and another in his side : that lewes had bewitched louyse , and that by a charme of his , shee was possessed . and this charme hee gaue vnto her to cause her to commit some soule cryme against her god , but hee of his meere grace had preserued her . verrine also confirmed the said oath of belzebub , and called vpon all sorts of creatures to take vengeance of lewes , if hee were not conuerted . then hee rendred the reason , why god would make vse of him in the discouerie of lewes , because ( said hee ) hee had renounced all things that might conuert and discouer him except the diuell . then verrine by the tongue and consent of louyse presented before god the father , the n wounds of his sonne , and said , if thou wilt thou canst pardon lewes , and a drop of thy sonnes blood is able to appease thee . hee further said , mother of god , restore vnto this poore infirme wretch the vse of his senses , and to this blinde man the light of his vnderstanding : plunge thy selfe lewes into the wounds of thy redeemer , and hee will receaue thee into his protection . then he turned to the assembly and said , there are of you that shall see the time of the persecution which shal bee made by o antichrist , and many shall then suffer martyrdome . then he said , it is not so difficult a matter to purchase back the soules of cain , pilate , herod and iudas from hell , or the diuels themselues , who are too wel acquainted with the torments of that place , as to withdraw the soule of lewes from his abominations whereunto it is so strongly glewed . p lucifer himselfe , and the whole rabble of diuels would not resist with so setled and resolued obstinacy , if god were to call them to repentance , as this lewes now doth . q the same day there was a consultation held , wherein father michaelis made this proposition , that his intendment was to exorcise louyse , and magdalen , that he might haue certaine information whither they were really possessed or no : which particular the presidents and counsellors of the citty of aix were very desirous to vnderstand . heere-upon it was concluded that they should be separated , that magdalene should remaine in the kings chamber , and louyse in another chamber , both of them attended by certaine women appointed for that purpose that they might not speake one to the other : that father romillon , father francis domptius , and father francis billet might not be present at the consultation , nor at the examinations which should be taken of them , but should onely bee admitted to the exorcismes , that so all suspition and doubt might bee remoued , which some iealous braines might conceiue of this fact . r the same day in the euening , father paul , priest of the doctrine who was purposely come about this businesse , a man of extraordinary note , did exorcise , in the beginning whereof verrine spake as if hee had been louyse her selfe , s saying ; exorcise me no more , for i am not possessed . then the exorcist demanded leuiathan what was become of belzebub , hee answered that hee was entred into the body of lewes : to this the exorcist replyed : why doest not thou get thee out of this body which is none of thine ? leuiathan answered , that hee would not goe forth , because hee was destin●ted thither for to torment her . then father michaelis asked him , quod tibi nomen : he answered , leuiathan : then he demanded of him againe ; how many are there in her ? there are of vs ( said he ) in euery part of her body . whereupon , asking him againe , why they did not get them gone . he replyed , we cannot goe from hence vntill the schedules bee deliuered . then hee was asked where these schedules were . hee t answered that hee would not tell them . then lewes who was in a chamber hard by was called for to come into the church , and to renounce all the property and right which hee might pretend to haue by those schedules ; whither being come , he made his renunciation accordingly . then leuiathan said , this renunciation commeth not from his heart . after all this , a capuchin father began to exorcise lewes : and when verrine profered him his assistance , and the meanes to doe it , the capuchin father said , i haue to doe with thy master , obmutesce maledicte . ha michaelis ( quoth verrine ) god hath vnloosed mee , and doest thou tie me vp ? then the exorcist said againe vnto him , obmutesce maledicte . but verrine would not hold his peace , and turning him to lewes hee said , whence ariseth it that thou art not able to impose silence vpon the diuels which are in the body of louyse , and yet hast power to chaine vp those that are in the body of magdalene ? as i am a diuell i cannot know thy inward thoughts and apprehensions , but as i am heere by gods appointment , i doe easily diue into thy most reserued cogitations . the acts of the . of ianuary . this day in the morning ( after that lewes had been with father michaelis in his chamber , and made semblance to weepe , although he played the hypocrite in all this ) magdalene being much tormented with the exorcisme , verrine began to speake in this sort : almighty god , why doest thou not send an angell , u or some famous preacher to vnfould these mysteries , but doest thus make a seely woman the instrument of thy glory ? but it is enrolled in thy eternall decrees , that thou wilt vtterly confound the damned art of magick , by the meanes of poore and dis-respected creatures . make me to change states with the magician , and i will ass●re thee that i will repent mee of my sinnes : for if i might obtaine this grace at thy hands , i do not say that i will prostrate my selfe onely at thy feet , but would also humble my selfe to the lowest depth of the pit of hell , and pray thus vnto thee : good god , erect a ladder from the bottome of hell , which may reach vnto the heauens , and let all the steps bee framed of the sharpest razors , and i will with all my heart passe vp and downe vpon the same , ascending and descending til the day of doome shall aproach : all which i would esteeme as easie as to tread on flowers and roses , and should accept thereof as of a high and singular fauour . this magician lewes ( o god ) hath somtimes pronounced the words of consecration , and at other times not , he plaies the hypocrite and pharisie , making iourneyes into turkey and flanders , to visit the synagogues and assemblies of satan . it is not for mee ( good god ) to finde fault with thy maiesty , yet i wonder why thou wouldest permit such prodigious villanies to bee contriued and acted . of a truth i see thou wilt shew hereby the vn-exhausted riches of thy bounty , as thou diddest in times past to peter and dauid . a wicked life and a good end doe seldome follow one the other : hee that will die well , must liue well . then he said vnto s. magdalene . magdalene , thou haddest once thy body possessed by diuels , but not after the manner that magdalene heere is possessed . thou wer 't once a courtizan , and wert amorously enclined to keepe company with proper and handsome men , but at the last thou diddest fall in loue with the fairest among the sonnes of men , as this magdalene now doth . x then verrine said , lewes vnto outward appearance seemeth to be a saint , but inwardly he is full of all impiety : he pretendeth abstinence from flesh , yet doth he glut himselfe with the flesh of infants . heere is to bee noted that belzebub also witnessed the same at an exorcisme : wherein it was demanded of him what the reason was , that during the space of nine or ten daies , that lewes remained at s. baume , taking his meales with the religious persons there , he euer left his meate vpon his trencher and would eate nothing : to which hee answered , sporting and gibing at him , tush , hee little regardeth your pottage and egges , hee feedes vpon good flesh , the bodies of infants , which are inuisibly sent vnto him from the synagogue . y moreouer verrine said louyse shall not liue long to enioy the glory and good of this action : for z shee shall die soone after the church hath approued of these acts . you aske to haue signes shewed vnto you of her possession : some would haue mee speake greeke , others spanish , and many aske questions of me in latine ; but i tell you this worke is very farre distant from the admittance of any curiosity . i haue foretold you many things already happened , as that louyse should be examined , and magdalene conuerted , and doe you yet with the pharisies hunt after signes and wonders ? then he said , all the conuentions of sorcerers are in an vprore , and hell it selfe is in confusion , seeing that the conuersion of their prince lewes gaufridy is so closely pressed : they are more distracted then the kingdome of france would bee , if her most christian king should become a sarazen , or then the church would be , if the pope should proue an hereticke . he further said , god will roote out this cursed race , and will fill vp the seates of the angels that fell , because the day of iudgement is now at hand , and a antichrist is already borne of a iewish woman that was got with child by an incubus . god will now prepare his souldiours for the field , and the diuell his : magicians shall be the forerunners and prophets of antichrist . b this day about three of the clock in the afternoone the two capuchin fathers departed to goe to marseille , which iourney they vndertooke both by the aduice of father michaelis , and of their owne voluntary desire , to informe themselues of the life and manners of lewes gaufridy , and to search his chamber and bookes , if peraduenture amongst them any schedules or characters of magicke might there be found . the same day in the euening whiles father michaelis was exorcising , belzebub cried out , see , see , the c witches , that are come to visit their prince lewes : to which verrine said , their prince called for them , but god muzleth vp the wolfe that commeth to deuoure the sheepe . it is the dogs duty to obey his shepheard , and to barke and giue notice vnto him of the wolfes comming , and d thereupon he presently fell a barking like a dog , which hee did at sundry other times when the magicians and witches came to s. baume inuisibly . then he said , will you not suffer mee to talke , who am an instrument in the discouery of these witches ? and belzebub being asked what they were that were lately come thither , and from whence they came , he answered i am bound to silence . whereunto verrine said , do not wonder that he speaketh not , it is by reason of your vnbeleefe ; would you haue god come downe from heauen and leade you vp and downe by the hand . you haue the prince of magicke in your hands , will not this satisfie you ? but you are so blind you will beleeue nothing . then he cried with a loud voice , magicians & witches , god confound the whole rout of you : what seeke you heere in this church ? this is not a place for your cursed synagogue : but i see your e proiect is to checke the diuell and keepe him from speaking , and thou accursed magician , the ringleader of this rabble ; god confound thee thou stinking goate . then hee tooke his oath that the diuels in magdalene were bound , and could not speake , and that hee was free from the same , and therefore ( said hee ) you ought to listen vnto mee who am of a contrary faction vnto them . vpon this hee was bid to discouer the ambushments of the diuell : whereunto verrine said , since you will needs haue mee to expresse and explaine vnto you what i formerly had said , listen vnto me . it is the pleasure of god , that all men know what i haue said this morning , and not the confessors of louyse onely : for god will now make demonstration of his exceeding bounty . the truth is magdalene is not throughly conuerted , but is perpetually vexed with the incubi , who commit a thousand impurities with her . it is true f michaelis that god will bee offended with thee , vnlesse thou take some order that this be redressed : and doe not thinke that i speake it for her behoofe , or for the sake of her heere , whom i now possesse : for if shee bee not possessed , why doe you exorcise her , were it not better to send her backe into the kitchen ? she would be contented with such a place , as she was formerly before she came hither . what think you , why doth not magdalene harken now vnto mee : the reason is , because i speake the truth and shee is not yet throughly conuerted : shee obeyeth not her superiours , and confesseth her sins with nicenesse and affectation like a player . magdalene you must not confesse them so , but you are to reueale them vnto the priest with much penitency and compunction . then verrine was commanded to speake lower ; for he cried as loud as possibly the forces of a woman could giue assistance thereunto . vnto which verrine answered , when i speak low you despise mee , and when i talke aloude you put me to silence . sodome , neuer were such abominations spoken by thee ; nor in the time of the flood did there euer happen so strange a fact as this is , yet were they drowned in the waters , and burned with the fire . was it euer heard of before , that the diuell should come to reprehend sinners ? you know there is a g difference to haue a diuell in the body , and to haue a diuell in the soule , or to haue him in the body for the conseruation of the soule . afterward when some or other had told him that hee was to obey the church as the spouse of god , hee answered that this spouse also was to humble her selfe before her husband . god goeth about to enlighten you with the brightnesse of his grace , yet do you euer cry vnto me verrine h obmutesce . i tell you i will speake , but it shall be for the glory of god. did i euer bid you worship verrine ? no , i euer told you that i was a damned diuell . if i haue spoken euill , reproue me of this euil ; but good god ( said hee ) command me to speake hebrew , or to doe some other prodigious and amazefull act , for these poore blind caitiffes are yet calling vpon me for a signe . but what did you lord to those that asked a signe of you : you could haue giuen them signes from heauen which their curiosity did itch after , but you would not satisfie their brain-sicke fancies herein , because they wanted faith , which should be in men . michaelis , the young sucking infants which they haue eaten , and others which they haue strangled , and digged vp from graues to make pies withall , cry loud for vengeance before god , for crimes so punishable , and full of execration . yet are not these accursed magicians contented , but will plucke god from his throne : they worship a i goate , and sacrifice vnto him euery day . what ? thinke ye not that god is exceedingly incensed by these audacious prouocations ? at their tables and meales they vse no kniues , because they will not pare off their imperfections : they vse no salt , because they hate the vertue of wisedome , they haue no oliues nor oyle , because they loue nothing but crudities and cruelties . in this very baume doe they keepe their sabbaths : in this very baume doe they deuoure man● flesh : in this very baume do they belch forth vnconceiueable blasphemies against the sacred trinity , the sacraments , the mother of god , and all the saints in paradise . hath not god then inst occasion to bee incensed against them ? the turke with his vnbeleefe ; the iewes with their expectation of the messias , the heretickes with their adorations of the bastardly figments and conceptions of their owne braines , are not to bee held in such detestation as these magicians heere : for they doe day by day renounce god , and there passeth not a minute wherein they crucifie him not . i do further affirme , that if this which hath been pronounced and published in s. baume had been declared at geneua , they would haue shaken off the chaines and ●etters of their obstinacy : yet doe the children of the church keepe the magician from mee , and will not suffer mee to speake vnto him . o michaelis , the magician is now in thy custodie , haue a curious and quick regard ouer him , for hee doth yet put magdalene to shrewd plunges . after this lewes was sent for from his chamber to come vnto the church , and as he entred k verrine did barke and bay wondrous like a dogg , and said , meruaile not that i thus barke , for i see the woolfe . then he spake to lewes and said , thou art a magician , thou art an execrable sorcerer , i lay it heere before thee , that if thou be not speedily conuerted thou l shalt bee burned : and these two women heere must bee exorcised before the parliament at aix . if lewes be not conuerted within eight dayes , i tell you heere before hand , and doe call to witnesse the blessed mother of god , the seraphins , martyrs , virgins , saints , and as many as be of you , that m he shall be deliuered vp into the hands of the gouernour of marseille , and then let them speak whither louyse were possessed or no. heere is to bee obserued , that the capuchin fathers found not any thing in the chamber of lewes that might any wayes concerne magick , and this search displeased many at marseille , and presently it was bruted abroad through all the citty , that father michaelis was the author of all this . you must further note , that the magicians and witces which came inuisibly into s. baume left very vile and offensiue sauours behind them , and cast , now vpon one , and now vpon another certaine powders and oyles once vpon father francis billet , and twice vpon father anthony boilletot , who found himselfe benoynted ouer the lippes , and when hee asked lewes what the meaning thereof might bee , hee onely laughed at the same . they also threw such kinde of stuff vpon sister catherine , who was co-adiutour of the company of s. vrsula , so that shee was a long time greeuously sick vpon the same . n besides all this , verrine tooke his oath on gods behalfe , the creator of heauen and earth , and on the behalfe of the blessed mother of god , and of angels , patriarches , apostles , martyrs , doctors , confessors , virgins and widowes , and on the behalfe of the whole church triumphant and militant , and to the irreparable confusion of all hell , that except lewes gaufridy be conuerted he should be taken , bound , and burnt . and added , that if euer oath were in force and validity , it was this which he had taken : and therefore ( said hee ) doe not aske further for any signes , and so inuocated the wrath of god vpon himselfe if it were not true . he further said , that if he would be conuerted , there should no harme betide vnto him ; but it was more probable that he should be punished . the acts of the . of ianuary . this day , during the time of masse which louyse heard , verrine cryed lord , suffer me to speake spanish or greeke , for they o are euer demanding signes of me : or permit this sub-prior who is so ful of doubts and incredulity to be blinde of an eie , or this father who is a capuchin to fall presently lame , or command fire from heauen , so they shall haue signes enough . then he said , if you make a doubt of the wisedome and discretion of your god , you were best to helpe him with your aduice . they demand signes , and say , that whatsoeuer is done or spoken , proceedeth onely from louyse , notwithstanding they suffer her to receaue the communion , who hath so many times called for the wrath of god to fall vpon her . i would say thus , if she be not possessed ( as some would haue it ) she is worse then lucifer , and deceaueth the church of god by vnfoulding so many propositions that are wrapt vp in admiration and astonishment : as that salomon is damned , and antichrist borne . shee were worthy to bee taken and burnt , or that god should open the wombe of the earth to swallow her vp aliue , if shee should bee guilty of a practise so full of insolency and boldnesse . then verrine spake to louyse and said . poore wretch looke well to thy selfe , alas , who will defend thee ? thou art but a simple woman , and doest put thy selfe in hazard of thy life , if thou say that thou hast in all these discourses spoken no heresie . but i tell you that there was neuer seene a thing like vnto this which you now behold . what saiest thou louyse ? speakest thou nothing ? thou must bee apprehended and burnt in steed of the magician . o miserable blindnesse ! it is no wonder if hereticks beleeue not , since you your selues after my relations of so many admirable things , and after the booke which is already written , doe thus stagger in your beleefe ? michaelis thou knowest well whither louyse spake this or no , for thou art priuy to all her confessions . then he said , take heed good christians , for euery one that thinketh himselfe to bee in the bosome of the church shall not be saued , neither shall all those that be in religious orders enter into the kingdome of heauen : and added , i protest before thee , o lord , that i haue faithfully discharged thy commission . see you not that belzebub is contrary vnto mee , and i to him ? come , come , accursed p magician , thou wilt be said to be innocent , and then shall they suffer thee to depart . the acts of the . of ianuary . vppon this day was magdalene exorcised by the dominican father , whereupon q there went out of the body of magdalene two and twenty diuels , being commanded thereunto by the prince that was within : yet so as they were to returne thither againe after a certaine space . and in their issuing forth one after the other they made a rusling and noyse , euery one calling himselfe by his owne name , as agrotier , perdiguier , and so of the rest as they are afterward set downe in the following acts of the moneth of ianuary . then astaroth said in the latine tongue that belzebub , leuiathan and carreau , were entred into the body of lewes , saying : belzebub est in intellectu , leuiathan in voluntate , carreau in corde . the acts of the . of ianuary . vpon this day was magdalene exorcised by father paul priest of the christian doctrine : whereupon belzebub said , as long as magicians are partizans with vs , we doe neuer vse to possesse them , at the least not visibly , but r when they begin to apostate from vs and relinquish our synagogue , then we do begin to torment them , and if i had leaue to tyrannize vpon the body of magdalen , and to let out my rage against her at the ful , i would handle her in such an impetuous manner , that she should neuer depart from hence with her life . and when hee was bid to point forth the magician that had bewitched magdalene , he answered , he is not far from hence : and added , i am bound . after dinner was louyse exorcised by father francis domptius the dominican : whereupon verrine said , you will not yet beleeue , but at the end and catastrophe of this history , which is not yet perfected , you will giue credence thereunto : god hath reserued to himselfe an illustrious manner of working , by which in conclusion he will get the vpper hand . they are to s goe to marseille & to auignon before the vicelegate , & there it shall be seene whether the witch-craft of louyse bee imaginary onely , and builded vpon a coniecturall conceite ( as it was giuen out at s. baume ) and whether the scope whereunto shee doth addresse her actions , bee ambition or no. the schedules also must be restored , otherwise these two cannot be freed . then one of the company said , thou art not to presse that too farre : whereunto verrine suddenly replyed without being questioned thereof , call to minde the miracle of theophilus and t basill , it could not indeed stand with expediency to presse this , if no man should haue notice where they were , but it is well knowne where these are , and in whose custody they lye . i tell you god is now more angry then hee was in the time of the niniuites , for the aire is infected with their malice , and the earth can no longer bury in silence the death of so many children which they haue deuoured : they please their appetites with the relish of this delicate flesh which doth cost them nothing . the same day in the euening was magdalene exorcised by mr. paule , whereupon belzebub being demanded whither the diuell did torment magicians or no ? he made answere that they did not , except when they were conuerted , or when they were in the way to conuersion : but whensoeuer such conuersions should happen , they might well bee filed in the lyst and catalogue of myracles . there be an hundred and an hundred that are dead , and yet but one onely parisian that in visiting of lazarus was conuerted , and three dayes after hee dyed . and being asked touching the witch-craft of louyse , hee answered , that it was two yeares since shee had these charmes vpon her , and that shee had on her body inchantments , markes , ligatures and oyntments . the acts of the . of ianuary . this day before the communion verrine played many prankes full of resistance and insolency , saying , louyse , thou art lunatick as they report of thee : thou art foolish , thou doest counterfait and vse much iugling : doest thou think to put a trick vpon the whole world ? then he added , what , doe madd women receaue the communion ? then he spake to father michaelis , and said , michaelis command mee , u for i am as much tyed to obedience vnto thee , as is louyse . x the same day verrine disputed with god , as was collected by his speaches saying , great god , they are not content to heare thy ambassage from me , send vnto them a blessed angell : bid gabriel , raphael , or michael , or else rafael , who was adams good angell , to goe in this errand , that they may bring back and conuert this third adam . god answered him , i will not send my angels , for if hee whom i should send should speake vnto them in an inuisible forme , they would say that he were a diuell : if in a humane and visible shape they would cauil that he were a man. then said verrine , send vnto them the mother of thy sonne : god answered , that this mission would not bee auaileable , no not if i should send my sonne againe amongst them , for if he should come downe from heauen visibly , they would againe crucifie him . whereunto verrine answered , send then vnto them some famous preacher . god replyed , no , it is my will that this imployment should be vndertaken by thee . lord , said verrine , they will not beleeue mee , but doe euer aske for signes . god answered , leaue that to me , i will prouide them signes sufficient to create a beleefe in them . then verrine applying his speach vnto the time , which was the day of the kings , said to those that were present . euery one must make enquiry after the childe iesus in the company of the three kings , who represent vnto you your three faculties : for the memory offereth the mirrhe of contrition by calling your sinnes vnto remembrance : the vnderstanding presenteth incense by contemplating and thinking vpon the blessings of god : and the will giueth the gold of charity , but the starre of faith must guide you and goe before you , for good workes without faith , are barren and vneffectuall . here is to bee obserued , that all the time that lewes gaufridy remained at s. baume , which was nine or ten daies , they read certaine chapters of the bible while they sate at dinner and supper , according to the custome of the order of preaching friers , and by meere chance lighted vpon the y prophecie of ezechiel , where the chapters that were read for the space of nine or tenne daies ( being a thing chancefull and not premeditated ) did all point out the conuersion of a sinner , and laid downe the threatnings against those that should be obstinate , and the mercy vnto those that should proue penitent , to so good purpose , and so expressed to the life that we were all amazed at the same , and thought of no other thing while we sate at meate . notwithstanding this , and all other exhortations , which somtimes one father , and somtimes another gaue vnto the said lewes ; yet were they not of any force to mollifie and soften him , the chapters that were read were continued from the . to the . the acts of the . of ianuary . this day lewes gaufridy after dinner departed from s. baume to returne to marseille : the z bishop of which place had sent foure of his canons to seeke him out , who came to s. baume vpon friday being the seuenth of that moneth , in the euening . then belzebub triumphed , thinking that hee had gained the better of the cause , because the magician was suffered to depart as innocent , and the precedent acts were in a manner condemned , so that verrine for a season was put to silence : and euery one expected to see the censure which father michaelis , and the fathers that were with him would passe vpon this fact , that they might enforme the court of parliament at aix of the truth thereof , as monsieur du vair the first president , and the rest of the councell did desire : so that father domptius the dominican and exorcist in the time of aduent was commanded to surrender all the papers which hee had written ; which he denied to do , conceiuing that father michaelis would either teare or burne thē , in so much as they were cōstrained to force open his chamber dore , to get into their hands all the acts that were past euen to this day , a and all for the stricter examination of the cause . the said father being thus incensed was commanded to his chamber for certaine houres , and was afterwards prouoked by the mockes and taunts of some of the said fathers , who made a iest of that which hee had written , and told him that there was nothing contained in those writings but fables and falshoods . they also were euer contradicting him in many particulars , and hoped by some tricke and deuice of theirs to cause the said acts to be abolished in the synod of the right reuerend father the bishop of marseille , and in the meane time to giue it out , that all was meere gullery and cheating : but this deuise of theirs tooke not , as shall appeare hereafter , although that lewes , together with some that were dealt withall by those aboue named , did not long after goe to b auignon , and to aix , to declare and make intimation of his innocency , affirming that the whole body of this fact was meerely practise and foolery . the same day the said father domptius went to auignon , although hee gaue out that hee would goe to marseille with the fathers aforesaid , that hee might from thence returne to his countrey of flanders ; where being come , he communicated all this businesse with the reuerend father the chaplaine vnto the most reuerend the archbishop of auignon : where all his allegations and reasons which he could enforce for the cleering vp of the truth of these acts , were heard at large , but they remitted him to c father michaelis inquisitor of the faith in all the legateship of auignon , being willing to put off from themselues the prosecution and examination of this busines . whereupon father domptius returned to aix , and entred into the same communication which monsieur garandeau vicar generall to the most reuerend the archbishop of aix , and afterward deputed for a commissary in the cause of lewes the magician , as monsieur thoron the counsellor also was ; but the said monsieur garandeau sent him backe to father michaelis as belonging vnto him who was his superiour , and vnto whom he was bound to render all obedience . then the said father domptius the exorcist returned to s. baume , and humbly submitted himselfe to whatsoeuer should bee determined by the said father michaelis , as inquisitor of the faith and his superiour . all these acts being throughly examined , and the two women found to bee possessed , the court was then certified of the whole ; and father michaelis contrary to the opinion of many men gaue backe the acts vnto father domptius to dispose them into order and method against the end of the moneth of ianuary . yet was there prosecution made of the same for the more ample verification of these things from the eleuenth of the said moneth vntill about the end of april , as shall afterward appeare . the end of the first part . the acts that were collected and digested into order by father michaelis priour of the couent royall of s. maximin , and of s. baume ; who came thither after christmas , in the yeere . returning from preaching his aduent sermons in the towne of aix in prouince . the acts of the . of ianuary . . after wee had read the acts that were formerly taken by father francis domptius , and were verified by many eye-witnesses , men fearing god , and worthy to bee beleeued , who had euer been in presence and had an eye vpon the two women that were possessed : wee then proceeded vnto the exorcismes and continuation of administring the sacrament , and for the more ample verification of possession by wicked spirits , we narrowly sifted and pryed into the words and gestures which they vsed . vpon the eleuenth day of ianuary after masse was said , magdalene was exorcised , and belzebub being charged to come forth ; answered : vpon the day of the exaltation of the holy crosse last past , at the exorcisme performed at aix in the chapell of the doctrine , thou holding the blessed sacrament in thy hand ( speaking to father d francis billet who did exorcise ) by vertue of the same , and by the power of the holy crosse , as also by the virgine maries interposing her selfe by her entreaties , there issued forth out of this body diuels , very priuately and without noyse , who are not returned backe vnto this place , so that now there are of vs still remaining seuen princes , and ▪ inferiour diuels within and without . and being asked when and how these diuels came out of her , he would answere nothing thereunto , but onely that they issued forth by the powerfull prayers of mary , magdalene , dominicke , and francis. whilest the exorcismes were pronouncing , he drew backe and was euer flying away , in so much that magdalene was saine to bee stopt and held fast by maine force . at the second exorcisme in the euening , belzebub made answere vnto nothing , onely hee seemed sad and composed the face of magdalene to melancholinesse . whereupon verrine said , belzebub , i guesse at the cause of thy sadnesse , it is because there are foure magicians with many others as well men as women at marseille , at aix & else where , in the high way to co●uersion . then the exorcist admonished magdalene to renounce the diuell , & all the schedules which she had made vnto him , which she did in very ample maner , saying : i magdalene of demandoul do renounce c lucifer , belzebub , leuiathan , asmodee , balberith , astaroth , carreau , and all the diuels of hell , together with all those that liue in the ayre , in the water , & in the earth : and all those which are in the bodies of such as are possessed . i do also renounce all the schedules which i haue made vnto them , and do prostrate my selfe at the feet of my redeemer christ iesus , putting my selfe vnder his protection , and humbly crauing pardon for my enormous transgressions : and for the better attainement hereof , i doe implore the f aide of the glorious mother of god , queene of all the angels of s michal , and the angels of ioseph , and all the patriarches , of s. peter , and all the apostles and euangelists , of s. steph●n and all the martyrs , of s. gregory and all the doctors , of s. martin and all bishops and confessors , of s. anthony and all monkes and hermites , of s. dominicke , and s. francis , and all friers , of s. ursula and all virgins , of s. monica , and all widowes , of the glorious s. magdalene and all penitent sinners ; promising vnto god by the assistance of his grace , neuer to adhere more or to giue my consent vnto the diuell . g whilest shee made these renunciations , belzebub did tosse and wreath her body after a strange manner , the agitation whereof was such , that it made her tremble ouer all her body : neuerthelesse she did resoluedly continue on her abiuration although her voice trembled by reason of this extraordinary shaking . then verrine by the mouth of louyse said , belzebub , thou hast now good cause to bee sad ; for magdalene hath from her heart renounced thee and all the rest of vs. the acts of the . of ianuary being the day of the octaue of epiphany , for vpon the day before , which was the . belzebub spake nothing , verrine telling vs that he was bound by the magician . the . day about seauen a clocke at night , when belzebub was pressed and vrged to speake , at the beginning of the exorcismes , he tooke magdalene by the throate as if he would haue strangled her . and this endured a long time , vntill hee was commanded to get him downe and to leaue her . after the exorcisme , magdalene being retired vnto her chamber , and all of vs keeping her company ( because it was not yet time to withdraw our selues , ) belzebub , by the toung of magdalene ; as being now vnloosed , ( for he had bin tyed onely during the time of exorcisme ) said that he would now speake . h i my selfe ( said he ) am he that tempted adam , and i asmodee taking on him the face of a hansome woman , did with sweete and sugered speeches steale into eue by his temptations , and perceauing that she began to fluctuate , and was yet but a nouice in the world , he was incouraged to inforce and double his temptations and so at length remained victorious . i am he ( said belzebub ) that tempted christ iesus in the wildernesse with the two first temptations : at the third which was the strongest to witt , to cause him to fall downe and worship me , i tooke leuiathan for my coadiutor , but not being able to gaine vpon him , we had a strong coniecture and suspition that he was the messias , whereas before wee onely esteemed of him as of a great and perfect prophet , for although some called him christ , yet did they speake it either doubtfully , or flatteringly . but we began to doubt no longer of him when he once prayed for his enemies , after they had at my instigation ( said belzebub ) so blasphemously reuiled him , whom also i animated , to cast him downe headlong vpon the stones as a blasphemer . i was on the right side of the crosse , asmodee at the foote , and leuiathan on the left side , but he ouercame vs all . k leuiathan is the prince of hereticks , asmodee of wantons , and i ( said belzebub ) am the prince of pride , yet did he ouercome those three mighty aduersaries , the world , the flesh , and pride . they fastned the crosse with cords , and in setting it vp in the hole which was forced into the rocke , by the shaking and shogging of the same they opened againe all his wounds , he was nayled with l three long nayles , hauing one foote nayled ouer the other to augment the greatnes of his torment : and in crucifying him they turned the crosse and his face towards the earth , to fitt and fasten the nayles on the other side . this crosse ( said he ) was very high , of the height of the crosse which you haue below at the comming in vnto saint baume , if you adde the height of a foote thereunto , and was two foote broader then that . the forme of this crosse was not made in the manner of a [ t ] but it had a beame of wood aboue , and the iewes turning the crosse downe on the other end did hoise vp his leggs aboue his belly . of a truth ( said he ) your god hath suffered more for you then you imagine . after hee was dead , hee visited the fathers in lymbo , and all hell trembled at his arriuall . adam and eue were the first that presented themselues vnto him , who came with great contrition , and hartely prayed him to pardon their sinnes that had occasioned those manifold torments which he suffered . he deliuered , like a great king , all the soules aswell of those that were in lymbo , as of those that were in m purgatory , but the bodies which he had raised did vpon this deliuerance dye againe . when belzebub had said this , vpon the sudden hee blew out the candle which stood on the table , whereat we were somewhat abashed , for it was night : and crying with a loude voice , he said , lodouice veni , veni , for the magician was indeed come , as magdalene who sawe him when he came , recited vnto vs. and belzebub said to magdalene , thou hast not seene him since he hid himselfe behind the bed , when thou wouldest haue done him some outrage , but he went away as he entred in , and was carried from hence through the chimney . after this we went to the church to say matines as our maner is , which being ended , father romillon aduertised vs that belzebub played strange horse-play in the chamber , and would not suffer magdalene to confesse her selfe , nor to kneele vpon the earth . then father michaelis flung towards her chamber , and there did threaten him that he should bee brought into the house of holy penance , and causing it to bee done accordingly belzebub cryed , that he would rather bee there all night long , then suffer her to bee confessed . yet at the presence of the blessed sacrament which was shewed vnto him , and by the holinesse of the place , hee was so dispirited and his forces so farre spent , that shee confessed her selfe in that very place to father michaelis with great contrition and deuotion to the singular comfort of her soule : and performed diuers actions of humility and submission to all those that were there present , especially to father romillon whom shee had resisted in her chamber , and so remained reposedly , and in good quiet that night till about an hower after midnight : at which time lewes the magician came againe vnto her as she afterward auowed , and cast a caracter vpon her head to trouble her imagination , memory , and other faculties of her soule , that they might stand her in no steed against him in the accusations of the crimes wherewith he was burthened . the acts of the . of ianuary . . this morning at the exorcismes , belzebub made all the body of magdalene to swell , and caused her n visage to bee exceeding red , so that shee cast about strange and diabolicall lookes , hauing her eyes sparkling and fiery , her lippes open , her necke swollen like a toade : sometimes hee was ready to strangle her , and sometimes tumbled her on the ground , sometimes hee made her laugh , and sometimes he made her cry . being exorcised , and asked wherefore the night before , when magdalene was brought to the holy penitence he cried and repeated it diuers times , that she was not to haue absolution after her confession , because shee had committed a sacriledge , he would not make answere thereunto vntill his paines were augmented by a new coniuration . and then hee answered , that hee had said it to make her fall into despaire , by suggesting this scruple vnto her , that he had caused her to enter hastily into the holy penitence , so that she forgot to put off her shooes as the maner is . after this verrine speaking by the mouth of louyse , said : the last euening , when at the time of exorcismes you heard a great cry aboue o vpon the church , it was a great number of magicians that came thither ; some because they beleeued not that magdalene was conuerted , others to listen what was said , others to spread abroad their charmes and so to deceiue her , others to see a thing so worthy of admiration , that verrine an inferiour deuill should braue belzebub who was his superiour . then verrine began to barke like a hunting dogg , saying : that the wolues were come againe , thereby meaning the magicians whom hee saw carried thither by the deuils . then said verrine , the world is turned vpside downe , for the deuils do now labour to preserue men , and to pleade for them as their aduocates and proctors : so that it is now no wonder , if god , the angels , and the saints do succour and giue assistance vnto them : and added , that this was like the time of antichrist , when nations should rise against nations , so do now the deuils bandy themselues , against deuils . then he inueighed against magicians & reprehended them for their great folly to combine and oppose themselues against god : then he turned to belzebub and said : i am not ignorant that thou belzebub with thy companions haue determined to torment and beate me greeuously when i am once departed out of this body , but i regard it not as long as i do my duety , and for the time to come , let it hap as hap will. but see my braue princes , the princes of p tharasques ( for so he called the sorcerers ) you haue now no more force then a flie , or a pismire , although you were of the seraphins and my selfe but of the thrones , and thou belzebub wert . faine to intreate me to side with thee , or at the least that i would giue thee my two companions gresill , and sonneillon to aide thee , in soliciting the magicians to hold out , but i refused thee , for i heere take part with god. at the second exorcisme at euening asmodee by the commandement of belzebub ( who was the cheefe in her body ) did shake and tumble magdalene after a q beastly and odious manner , that hee might shame her , and so bring her backe vnto him , by perswading her to auoide the shame and imputation of these things which were done in the sight and presence of men . and he continued these courses aboue . daies , so that in conclusion magdalene vtterly refused to go to exorcismes , when there were any strangers by . in the meane time verrine reproched belzebub , that hee was now driuen to his last shiftes , and that the magicians and witches did nothing but runne in and out , to hinder the working of god : which yet they were very vnable to bring to passe . then he said , there are at marseille , and elsewhere , many persons of good ranke and place , that go to masse , and do neuerthelesse traficke with the deuill : yet if they will be conuerted , god is not desirous they should be punished or burnt , and doth therefore force the deuils to carry them heere to s. baume , that they might heere vnderstand our discourses : and then hee added . o r you that are come from marseille ( we silence your names for your credits sake ) to bring backe the magician , and to giue out that hee is a holy and innocent man , retire your selues , retire your selues you shall see the end . the silke-worme doth but now begin to weaue the materials , but the tapistry that must bee made thereof , is not yet finished . the acts of the . and . of ianuary , being saturday and sunday . vpon the saturday , which was the day wherein the friends and fauourers of lewes , did lead him to marseille that hee might there iustifie and cleere himselfe , all was in an vprore at saint baume . verrine did nothing but cry as loud as louyses forces would permit , that the prince of magicians was like to bee declared guiltlesse : saying , o my lord of marseille , why haue you licensed these men to carry lewes away with them ? you do not rightly vnderstand the businesse , but do offend through ignorance . there were also many men on this day tempted to distemperatnesse , and much impatiency , for the deuill had been sowing his tares amongst those that were at s. baume , although through the prouidence and grace of god , they were quickly choaked . the sunday morning , belzebub spake not , except when the exorcist did reckon vp all the parts and members of her that was possessed , saying , a capite , a collo , ab oculis , a naribus , ab arterys , a pulmone , a spatulis , a corde , &c. whereupon belzebub said ( expressing a sensible gesture in euery part of the body , iust when it came to bee named , as stamping with the feete , when they were named , and lifting vp the knees , when they were pronounced , and so of the rest ) there are charmes in euery part of her , he that wanteth any , let him come to palud , for shee hath them in abundance . at the same exorcisme verrine cryed , and tooke on very terribly , when the exorcist set his hand on louyses head , saying , take of this hand ( which hee repeated diuers times ) you should torture rebels , such as belzebub is , and not mee . and added , i onely am tormented , and not my two companions gresill and sonneillon . being exorcised , and adiured , to speake , why he was tormented , he said , that the last night he was exceedingly importuned by lucifer , to take his part , which hee s had promised to do . he had also tempted louyse to pray no more for magdalene , and had made her fall into a mortall sinne by procuring her consent ; hee also had made louyse to say , that one of the fathers was a proud fellow : and shee had deceiued her confessour , with a confession which himselfe counterfeited , and was not made by louyse : for all which delinquencies ( said hee ) dominicke my aduersary hath procured from god , that i should receiue due chastisement . being commanded by exorcismes to sweare as abouesaid , hee answered , with all my heart , i will take mine oath , for dominicke hath also obtained this fauour from god. then the exorcist commanded him to put both his hands vpon the words of the consecration of the chalice , and presented vnto him the canon of the masse in folio . louyse who was altogether vnlearned , did neuerthelesse put both her hands vpon the said wordes . then did the exorcist command him againe to put them vpon the second prayer , which the preist had said before the communion , which he accordingly did , and withall added , what art thou yet satisfied ? and so beginning his oath he said . i sweare vnto thee by the power of the father , by the wisedome of the sonne , and by the goodnesse of the holy ghost , according to the intention of the church triumphant & militant , and according to thy meaning , and the meaning of all these heere , without reseruation of any sinister intention whatsoeuer , that what i haue now said is true , to witt , &c. repeating that which hee had before deliuered . the same day at the euening exorcismes belzebub did shake magdalene , as hee was accustomed , alwaies drawing backe her head , when the exorcist would make the signe of the crosse ; and snatching the booke of exorcismes out of the exorcists hands , he threw it to the ground , and cryed , get you gone , and open the doore for romillon , for he would come in ; which indeed they found to be true . t being asked , which of them two was the greater and of most authority , himselfe or verrine , hee answered , it is a friuolous question , and sauoureth of nothing but of impertinency , and is not worth an answere . when the exorcist was naming all the parts of her body , as is already declared , mentioning the reines , the deuill did strangely shake and stirre the same , saying : that the day before blanche a witche of marseille , had laide a charme made of golde and siluer , and other ingredients , vpon magdalen's reines , and had cast another through a trunke vpon her eyes , that vpon whomsoeuer magdalene should looke , he should appeare to her to be the magician lewes . u and magdalen being at her good times questioned vpon the same , confessed , that it was the greatest torment vnto her that could be , to haue that obiect and apparition of lewes euer before her eyes , when any one came in her sight , although it were her confessour , or the priest at masse . but this charme wrought not on her aboue . dayes , through the assistance of god and by the efficacy of her frequent receiuing of the communion , which they ministred vnto her euery day : for this is the soueraigne remedy to scape , or to take away the force of charmes , as the deuils themselues in the vertue of exorcismes would not sticke to confesse : and did further affirme , that the priests which did celebrate the communion euery day , could not be charmed . the same day verrine said , x wee vnderstand and know god better then you , but in loue vnto him , i must confesse you do out-strippe vs ; but if you knew god as well as wee , you would be fond of him . we tempt euery body , and albeit they thereby fall into mortall sinne , yet are not wee punished for the same , if we exceed not our limits , or the expresse commandement of god , intimated vnto vs by his angels ; because it is in their owne choice whether they will sinne , or no ; but we are sure to pay for it , when we are the cause that they are exorcised , and stirre vp rebellion in them : y and these paines are accidentall , and do indure but for a season , as for an hower , or a day , &c. being asked , whether hee had borne the name of verrine from the beginning , he z answered that the deuils haue no names , for they know one another perfectly well , but they then take a name vpon them , when they enter into a body ; and it is for distinctions sake : they do also change their names as they please , when as they enter into other bodies . to conclude ( said hee ) i am a spirit of the aire , and therefore lesse malicious then those that are lower in hell : the most malicious of vs all is lucifer , who although hee be a chained vp in hell , yet hath he aduertisements from all the quarters of the earth , and commandeth and giueth directions vnto others . being demanded , how lucifer could vnderstand all the occurences of things if he bee thus chained vp , hee began to laugh , and said , you are deuoid of sense , and ordinary apprehension : doth not a king that abideth in his palace , know whatsoeuer passeth in his kingdome , by meanes of ambassadors , messengers , and postes ? so the deuils go to hell , ( for they are there very speedily ) and take instructions from lucifer , who is more knowing , and of greater command then them all . the acts of the . of ianaary , which was munday , being the feast of s. anthony . whiles masse was saying , there grew a great contestation betweene belzebub , and verrine , belzebub did intellectually and by an intrinsicke conference with verrine , make impression in his vnderstanding standing to desire him to go with his associates to marseille , and to lend him his helping hand to harden the magicians and witches , that were now at a stand , and very shreudly shaken in their former resolutions , because their prince was detected and named . vnto whom verrine audibly made answere , that hee would not go ; saying , that hee had sworne alleageance vnto god , and did not therefore feare the paines which they threatned him withall : that hee might go thither himselfe , if hee had any fancy thereunto : and that since hee would needs boast his greatnesse and command , hee should do well to try his forces . but as for mee , and my companions ( said hee ) god hath hired vs yesterday morning , as a man will hire a labouring man to dresse and trimme his vineyard : so that thou commest to late to hire vs to thy seruice : thou wert lazy and diddest slip thy time , i do not meane to worke at thy request : for when i haue industriously wrought for thee , what reward canst thou giue me but the paines of hell ? thou hast no other thing to bestow . but b god hath promised vnto me b an asswagement and lessening of my paines , and therefore i will labour for him in this businesse : tempt not mee nor my companions any more . o what braue princes you are , that do neither defend nor gouerne your people any better ! it is very obseruable , that verrine being the night before tempted in the same nature , tooke on , and plained himselfe like a child , saying : they will force me to go to marseille to strengthen the magician , god will punish mee , if i do it . and after some distances he would often repeate these words , no , no : so that it seemed , that god had restored some part of his c former force to belzebub , that hee might labour verrine , and almost constraine him to his pleasure : and he did once in a manner consent vnto him ( as wee haue formerly obserued ) for the which he was well beaten . after masse belzebub , being departed from the body of magdalene , as it seemed to go to marseille for the aboue named purposes , the exorcist demanded , which of the deuils did then beare sway in her body . one of them answered , that it was balberith . and being asked of what order he was , he made very dainty to vtter it , yet at last he spake these words . i am constrained by god vpon the intercessions of the virgin mary , of magdalene , of michael , and of francis , to declare this , and other things of the like nature vnto you . . belzebub was prince of the seraphins , and next vnto lucifer : for all the princes , that is to say all the cheefe of the nine quiers of angels are fallen , and of the quire of seraphins there fell the three first , to witt , lucifer , belzebub , and leuiathan , who did all reuolt , but the fourth who was michael , was the first that resisted lucifer , and all the rest of those good angels followed him : so d that now hee is the cheefest amongst them all . lucifer when christ descended into hell , was there chained vp , where hee commandeth all , and euery one of them knoweth how to traficke in his owne trade . e belzebub tempteth men with pride : and as iohn baptist holdeth lucifers place in paradise , because hee was the greatest amongst men , and had obtained this great fauour by his singular humility , opposite vnto the pride of lucifer : so belzebub hath frauncis for his aduersary in heauen , who was father and founder of the friars minorites , and a great example of humility . . leuiathan , is a prince of the same order , and is the ring-leader of the hereticks , tempting men with sins , that are directly repugnant vnto faith , hee hath peter the apostle , who is vicar of christ iesus , and chiefe bishop in the church , for his aduersary : vnto whom the promise was made , portae inferi non praeualebunt . . asmodee is of the same order , hee continueth a seraphin to this day , that is , he burneth with the desire to tempt men with his sinne of luxuriousnesse , and is the prince of wantons . iohn baptist is his aduersary in heauen , who liued and died a perfect virgin. . f balberith is prince of the cherubins , hee tempteth men to commit homicides , and to be quarrelsome , contentious and blasphemous . his enemy in heauen is barnabas the apostle , because of his great modesty . . astaroth prince of the thrones , is alwaies desirous to sit idle and bee at ease : hee tempteth men with idlenesse and slouth . bartholomew the apostle is his enemy in heauen , who prayed to god , a hundred times a day , and a hundred times a night , kneeling in great humility vpon the earth . hee did also vanquish that idole astaroth . . verrine is also one of the thrones , & next in place vnto astaroth , and tempteth men with impatience . his aduersary in heauen is dominick your father , who was singularly patient in all iniuries and aduersities . . gr●ssib is the third in the order of thrones , and tempteth men with impurity and vncleannesse , and his aduersary in heauen is bernard , whose conuersation was vnblameable and full of purity . . sonneillon is the fourth in the order of thrones , and tempteth men with hatred against their enemies . his aduersary in heauen is stephen , who prayed for his enemies . . carreau prince of powers , tempteth men with hardnesse of hart , his aduersaries in heauen are the two vincents , the ou● a martyr , the other surnamed ferrier , of the order of preaching friers , whose hearts were full of tendernesse and softnesse . and this diuell is euer about magdalene , laying the nets of his temptations to make her obstinate . . carniueau is also a prince of powers , and doth tempt men to obscenitie and shamelesnesse . his aduersary in heauen is iohn the euangelist , who was a virgin . . oeillet is a prince of dominations : he tempteth men to break the vow of pouerty . his aduersary in heauen is martin , who gaue halfe his cloake to a begger . . rosier is the second in the order of dominations , and by his sweet & sugered words , he tempteth men to fall in loue . his aduersary in heauen is basil , who would not listen to amorous and inchanting language . . verrier is prince of principalities and tempteth men against the vow of obedience , and maketh the neck stiffe and hard as iron , and vncapeable to stoope vnder the yoake of obedience . his aduersary in heauen is bernard a great friend of the virgin 's , and indeed an imitator of her in her obedience . fiat mihi , &c. . belias prince of the order of vertues tempteth men with arrogancy . his aduersary is francis de paule for his great and doue-like humility . he also tempteth gentle-women to pranke vp themselues with new fangled attires , to make wantons of their children , and to prattle vnto them whiles masse is saying , and so to diuert them from the seruice of god. . oliuier prince of the arch-angels tempteth men with cruelty and mercilesnesse towards the poore . his aduersary in heauen is laurence , qui dispersit & dedit pauperibus . . iuuart is prince of angels , but hee is in another body , and hath not his aboade heere . this euening balberith was coniured by the vertue of exorcismes to name all the diuels which were in the body of magdalene , who answered , i will name the chiefe of them , but not the whole rabble who are heere in great number , and are as pettie lackies who deserue not to be named . besides the twelue which i haue already named to be in this body , there are also , carton , arangier , bladier , baal , agrotier , raher , coustelier , perdiguier , the two planchers , potier , stone-strong , hard-hart , stop-mouth , fire-stone . there you haue seauen and twenty of them : and adding vnto them the three which are in louyse , they make vp the number of thirty . i will reckon vp no more . being coniured to say what their temptations were , and what saints were their aduersaries , he constrainedly made answere . a carton doth tempt men with vanity and pride . his aduersary is iames the hermite , who held all the vanities pompe and preferment of the world in misprision . arangier doth tempt men with pleasures . his aduersary is sebastion , who did shun the allurements of earthly contentations , and liued in great continency . bladier was the ninth in the order of cherubins : hee tempteth men against their vocation , and maketh them weary of inspirations and confessions . his aduersary is ioseph the husband of mary , who was very constant in his vocation sweetly reposing himselfe in good inspirations , and was very diligent in his charge without grudging at the same . baal was the . in the order of thrones . he tempteth men to commit murther . his aduersary is raymond of capua , confessor vnto catherine of sienna , who was of your order , vpon whom wee could neuer gaine or fasten any of our purposes , for hee loued euery body with all his heart . agrotier tempteth men with a thirst of honor . hee is of the order of dominations , and his aduersary is ierome , who contemned all the honors of the world . raher was the third arch-angell . hee tempteth men to hardnesse of heart as carreau doth : his aduersary is vincent ferrier , who continually remained penitent , and was of your order . coustelier was of the order of vertues : he tempteth men with contentions , wranglings and making of processes . his aduersary is peter the martyr one of your order also , who was of an admirable sweete and clement disposition , and frankly forgaue all iniuries . perdiguier was of the order of powers : he tempteth men also with impurity , for one cannot be euery where with those of his troope . his aduersary is bennet for his great purity . plancher was of the order of arch-angels ; hee tempteth men with disobedience . his aduersary is iames that was of your order , who in writing left the letter ( o ) imperfect thereby to shew his obedience . potier is the second in the order of cherubins : hee hardneth mens hearts that they should not pray to god nor meditate vpon his mercies . his aduersary is victor the martyr who is euer praying or meditating . stone-strong was the eight in the order of thrones : he tempteth men with the difficulties and molestations which they must meete withall in the attainement of vertues , especially of humility . his aduersary is iohn chrysostome , which euer practised himselfe in all sorts of vertues . hard-hart is the . in the order of arch-angels : he impeacheth men from lifting vp their harts vnto god. his aduersary is william of the order of augustine , who euen at his time of meales did euer lift vp his heart vnto god. stop-mouth is the second in the order of angels , hee tempteth men with friuolous and impertinent speaches , breeding a disgust in men that would speake of god , and endeauouring to interrupt the current of all vertuous language . his aduersary is cyprian the martyr and doctor , who was euer talking and meditating vpon god. plancher is the . in the order of powers , who together with the other plancher , the order of archangels doth tempt men to doe good workes for sinister and reserued intentions . his aduersary is mark● the euangelist , whose intention in all things was euer vpright and pure . fire-stone is the . of the order of vertues : he tempteth men to choller and anger . his aduersary is alexus , who practised his patience in the house of his father by his meekenes , and by the sufferance of those insolencies which his seruants offered vnto him . belzebub in his discourse to the other diuels which were with him in the body of magdalene , named the two familiar spirits of lewes the magician , to wit candelier and ferrier . the acts of the . of ianuary being tewsday . as soone as the two that were possessed had kneeled vpon the ground before the altar at s baume , belzebub turning towards louyse , said vnto verrine , behold our learned preacher , that doth so much boast of his sufficiency in making of sermons . whereunto verrine replyed , b thou lyest , i neuer said that i made sermons , or that i was a preacher . goe to thou cursed lyar , remember that i euer maintained , that i was sent from god to publish and disclose a truth , and to dismaske thy knauery . diddest not thou ( said belzebub ) affirme that god hath promised paradise vnto thee ? thou lyest ( answered verrine ) i neuer said so , onely i did auow thus much , that god by c his absolute and boundlesse power hath granted vnto me diminution of my torments . then he said to magdalene , be of good cheere , for god hath hyred thee and the three faculties of thy soule , to be imployed about his seruice . no ( said belzebub ) shee is hyred by me . verrine answered , thou lyest , and shalt not gaine that for which thou now pretendest . and if it were not for feare of michaelis , master of this place , i would lay open such a throate , as the whole frame of this house should tremble . thou bearest magdalene in hand that thou wilt cure her , i pray thee , take thou no thought for her health , for shee is sufficiently prouided of good phisitians of her owne , let her ( a gods name ) beleeue her confessours . it was obserued by some , that shee vsed a particular kinde of gesture and motion with the finger of her hand , on which shee did weare a ring of siluer ; and thereupon verrine said , take d away that ring from her for it is charmed : but when they endeauoured to pluck it from her finger , they were not able , by reason that her finger was swollen so big , that they were faine to cut it asunder with a paire of sizers . and we found that in the middest of the ring within side , there was engrauen the head of an owle in a circle , and right opposite against it , there was engrauen the name of iesus : which was cut in peeces and cast into the fire . after dinner , it was thought fit , to take aduantage of the time , and to purge the soule of magdalene , from those leprosies and pollutions , where-withall it was tainted , and by this meanes to delude belzebub and his adherents . whereupon the friers together with the fathers of the doctrine came priuatly into magdalens chamber , hauing in their company an ancient matrone of s. vrsula's order , called sister catherine of france , and another that was an associate or coadiutor there . and as we exhorted her to name all the witches which she had formerly seene in their synagogue , the diuell spake vnto her , when shee was opening her mouth to reueale them vnto vs , and said , if thou offer to prate of this , i will strangle thee . yet for all this , shee began to speake , where-upon e the diuell came vp about the bignesse of a toade , and seazed her throate in so terrible a manner , that hee was like to choake her , in so much as she lost her speech , and turned vp the white of her eies , as if shee should instantly haue died . but herselfe remembring to make the signe of the crosse , and the exorcist saying that part of the gospell in principio erat verbum , and the whole assembly addressing themselues to prayers , the diuell at last was forced to quit her , after the space of a quarter or halfe a quarter of an houre ; and then he would returne to racke and torture her : which f cruell handling indured the space of the three weekes , wherein the examination of these things was to passe vnder the censure of the fathers . when shee came againe to herselfe shee followed on her discourse , as if shee had felt no hurt , and had receiued no interruption . but when the magician saw her resolution to stand in that steddy course of repentance , he sent vnto her many sorcerers and witches , which were sensible vnto her and not vnto vs , who came to cast their charmes vpon her , that shee might loose her memory or wits : they came in at the chimney as magdalene reported ; and when the charme had seazed her , she remained a long time , as if shee had been in a trance , or were halfe dead . but this being also blowne away by the power of exorcismes , shee was then asked , what was the cause of these trances : whereunto shee made answere , you shall perceiue how this comes vnto mee , when as i open my mouth . it is the g diuell that causeth this in mee , to force mee to take those charmes , which they blow into mee through a cane ; which you might obserue by my sneezing and coughing , as though there were something sticking in my throte which i would faine ridde my selfe of . all this happened againe presently after that she was questioned touching another confederacy so that father peter fournez an ancient graue man , and vicar of s. baume being close vnto her , and seeing her to begin to gape , hee put his hand ouer her mouth , and the charme was seene to fall visibly vpon the apron of her that was possessed , which father michaelis tooke vpon his knife , and shewed it to all that were there present , to their great astonishment and admiration . the charme appeared to bee a glutinous kinde of matter , as it were a mingle of hony and pitch . when all the fathers that were there present had seene this , and knew for a certainty that these were realities and not shewes , they determined to furnish the house with h swords and halbards to defend themselues against these wicked assaylants . and the same accident happening againe not long after , a valiant gentle-man called monsieur gombert kept close to the chimney with a sword in his hand , euer beating and thrusting into it , and others betooke them to their halberds , striking and laying about them ouer all the chamber . but vpon the sudden magdalene cryed out , alacke poore mary , what makest thou heere ? and made an out-cry like vnto a woman that seeth one man murthering another , beating her thighes with her hands , and plucking her selfe by the haire . when this was passed ouer , she was asked the reason of her out-cry , who made answere , that a companion of hers whom shee loued the best of al the synagogue ( for she was of a very gentle and courteous disposition ) called mary of paris came into her chamber with a seruant of hers named cecile , to bring her a loue-letter from the magician , which she refused to receiue . and they being fearefull to returne through the chimney , were carryed vp and downe the chamber by the diuels , skipping and flinging about for feare of being wounded . mary ( said shee ) was striken ouer the breast with a halbard , and also hurt on the left side , and cecile was wounded in the back , and i feare me , mary is dead . being asked why they had not broken through the leaues of the i window which were made of paper : shee answered , that the diuell hath no power to breake or make a forcible passage through any thing , without the permission and consent of the master of the house ; but if there bee a passage , or if the windowes stand open , then indeed hee hath a deuice to make the witches passe through , prouided that the hole through which they are to passe be of that capacity and bignesse that a reasonable great cat may get in and out through the same . vpon sunne set , wee heard through the window a k lamentable voice of a woman that seemed to be ready to giue vp the ghost : and as we thought , it came from an adioyning mountaine iust ouer against s. baume , these lamentations continued for a long season , so that we called for magdalene to vnderstand of her what the matter was : who when shee came to the window , shee said , looke , looke , doe not you see lewes the magician that holdeth mary vpon his knee to comfort her ? for shee is ready to dye , and her father and mother with much other company are very busie about her . about nine of the clock at night , the fathers with certaine women there present did see in the aire great store of m torches and candles burning very bright , and carryed in manner of procession towards marseille . the acts of the . of ianuary . this morning was belzebub exorcised , and diuers times questioned , and charged to tell who that creature was which the day before did so lamentably bemone her selfe . in conclusion , being constrained to answere , he said , that it was a young woman which was wounded : whereupon it was demanded of him in what part of the body shee had receaued this wound ; vnto which , after many refusals , he made answere that it was about the heart : then they asked him whether the wound were mortall or no : at which question hee began to laugh , and told them that she was already dead . being demanded where shee dyed ; hee answered , in yonder adioyning hill that is opposite vnto s. baume . being asked , what time she dyed ; hee answered , about eight of the clock at night . being questioned where they had buried her , hee made answere , that shee was cast n into the sea behind the abbey of s. victor at marseille , where all the magicians and witches were assembled at her buriall . beeing asked of whence this young woman was , hee answered , that she was a parisian , and her fathers name was henry alhponsus , a gentle-man dwelling neere the louure vpon the left hand . being asked whether she were damned , he laughed and said , i beleeue she is so . being asked if any other had receiued hurt , hee replyed that the chamber-maide of the same mary , whose name was cicile was hurt in the back , but the wound was not mortall . after belzebub had deliuered all this , hee came forth through the mouth of her that was possessed , and in his issuing forth he made a noys● much like vnto a belch saying these words , he is departed . when this was ended , the exorcist began to adiure the diuell that did then gouerne in the body of magdalene . then did one of the diuels begin to neigh like a horse , and presently added , this is leuiathan whom you heare . then he was demanded , who it was that issued forth of her body : he made answere , that it was belzebub . being asked , if hee would sweare & auow that which belzebub had said , he answered that he would , and to that purpose had receaued commission and leaue from him to doe it : so causing him to put both the hands of magdalen vpon the holy gospel , he swore thus . i sweare according to god and the truth , and according to the churches intention and yours without reseruation of any secret , sinister , or contrary meaning to my selfe , that all which belzebub hath said is certainely true . then hee was againe questioned and adiured to tell , whether any other besides them , which belzebub spake of , were hurt or no. after many refusals and impositions of a thousand degrees of paines , and by as many martyrs as euer suffered since s. stephens time , he answered that one briget of marseille had some dayes since receaued a hurt on her right side , but was now recouered of the same . also a woman of carpentras was wounded on her left side , but hee made dainty to tell her name , saying , that shee dwelt neerer to them then paris : but they imploring the aide and assistance of the sacred virgin , s. magdalene and of the angels especially of s. michael , and hauing shut vp magdalene within the holy penitence , and put the holy pix vpon her head after much adiuration and charging of him , at last hee spake disdainefully , and said , shee is called cecile of monts : whereupon wee presently dispatched away a messenger thither to enquire the truth thereof , but some were of opinion that there should no enquiry bee made after these things , for feare least tho diuell should accuse some body wrongfully , and so bring many innocents into danger . after dinner about two of the clocke in the afternoone magdalene was questioned touching the manner and fashion which they held in their sabbath , who answered , since my conuersion there is a sabbath held euery day , but before , it was kept but three times in the weeke , beginning at eleuen of the clocke at night , and continuing till three of the clocke after midnight , sometimes more , sometimes lesse : the alteration of the place is day by day appointed by the prince of the synagogue , and the witches are gathered together by the sound of the cornet which is winded by a diuell . and this found doth tingle and ring in the eares and vnderstandings of sorcerers in what part of the world soeuer they be : then the sorcerers by the power of a certaine oyntment which they vse are carried in the ayre and brought close vp to the prince of sorcerers , who is supported in the aire by diuels in the mid-way , and passing by him they bow vnto him and make him reuerence , and so are hurried to the synagogue at the place designed : where being assembled , first the hagges and witches , who are people of a sordid and base condition , and whose trade and custome is to murther infants , and to bring them to the sabbath , after they haue been buried in their graue , are the first that come to adore the prince of the synagogue who is lucifers lieftenant , and he that now holdeth that place is lewes gaufridy : then they adore the princesse of the synagogue who is a woman placed at his right hand . next they goe and worship the diuell who is seated in a throne like a prince . in the second place come the sorcerers and sorceresses , who are people of a middle condition , whose office is to bewitch and spread abroad charmes , and these performe the same kind of adoration with the former , kneeling vpon the ground , but not prostrating themselues as doe the other ; although they kisse the hands and feet of the diuell as the first likewise doe . in the third place come the magicians who are gentlemen and people of a higher ranke : their office is to blaspheme god as much as they can , and are possessed with a madnesse like vnto the raging of a mad dogge ; these are full of a diabolicall hatred , fretting and fuming when they cannot plucke the deity in peeces , especially the precious humanity of christ iesus . their duty also is to renounce the sacred trinity , their baptisme and all inspirations which god may infuse into them , as also all the sacraments , preachings , prayers , confessions , and whatsoeuer else god might vse as the meanes and instruments of their saluation . euery one of these haue their seruants or chambermaids to disperse abroad their charmes : for at euery sabbath the prince of the synagogue ( vpon the suggestion of the diuell who roundeth him in the eare ) commandeth and appointeth what charmes euery one shall haue to throw about the next day , which euery one performeth in his owne person , except the magicians who leaue the execution hereof to their seruants and chambermaides . m this being performed , in the second place they prouide a banquet , setting three tables according to the three diuersities of the people aboue named . they that haue the charge of bread , doe bring in bread made of corne which inuisibly they pilfer and steale from diuers places . the drinke which they haue is malmsey , to prouoke and prepare the flesh to luxurious wantonnes : and this liquor is brought by certaine deputed for that purpose from sellers whence they steale the same . the meate they ordinarily eate is the flesh of young children , which they cooke and make ready in the synagogue , somtimes bringing them thither aliue by stealing them from those houses where they haue opportunity to come . they haue no vse of kniues at table for feare least they should bee laid a crosse , and emblematically to shew that they must not cut off the foreskin of their damnable customes and habits : and it may bee also to auoide the massacring one onother in the sabbath by reason of some enmity or hatred . they haue also no salt , which figureth out wisedome and vnderstanding ; neither know they the vse of oliues or oyle which represent mercy . n when this is done , the magicians and those that can reade , sing certaine psalmes as they doe in the church , especially laudate dominum de coelis : confitemini domino quoniam bonus , and the canticle , benedicite , transferring all to the praise of lucifer and the diuels : and the hagges and sorcerers doe houle and vary their hellish cries high and low counterfaiting a kinde of villanous musicke . they also daunce at the sound of viols & other instruments , which are brought thither by those that were skild to play vpon them . o finally , they committed vncleannesse one with another : vpon sundaies they pollute themselues by their filthy copulation with diuels , that are succubi and incubi : vpon thursdayes they contaminate themselues with sodomy : vpon saturdaies they doe prostitute themselues to abominable bestiality : vpon other daies they vse the ordinary course which nature prompteth vnto them . when this is finished , about three of the clocke after midnight euery one is caried to his owne home , and those that are seruants doe carry the prince and the princesse in state , some supporting the body , others the feet , and the rest the head . vpon wednesdaies and frydaies , their sabbathes of blasphemies and reuenge are held , where they doe nothing but blaspheme god and the saints , and by all the contriuances of their braine they study to take vengeance of their enemies . magdalene also said , that all magicians , sorcerers , &c. are ordinarily marked in three places , vpon the braine , vpon the heart , and vpon the reines , and sometimes in other parts ; but commonly the markes of the prince and princesse are more inward that they may not be found . she further said , that that accursed magician lewes instigated thereunto by the outragiousnesse which raigned in him , & which might parallel that of lucifer , p did first inuent the saying of masse at the sabbaths , and did really consecrate and present the sacrifice to lucifer , and in the distribution of the consecrated bread euery one trampled it vnder his feet , and then they cast it vnto dogs , which the hagges and witches brought with them from their granges . she said that vpon a certaine day the magician commanded a great mastiffe to be brought to eate the consecrated bread which he made vp into a lumpe to be deuoured by him : but the dog being brought before the blessed sacrament , he as it were kneeled with his hinder feet , & closed his two fore feet together , bowing downe his head as if hee had worshipped the same ; in so much as they could not beate him from thence , neither with blowes of staues , nor stones : whereupon many of them fell a weeping , so that it was ordained , that from that time forward they should bring no more dogs to these assemblies . she also related , that the said magician did sprinkle the consecrated wine vpon all the company , iust like the priest when he deales about the hallowed water , at which time euery one cryeth , sanguis eius super nos & filios nostros . she further said , that one of the hansomest fellowes in all that troope crying vpon a time as high as possibly he could , sanguis eius , &c. a rocke , vnder which hee stood , brake in peeces at the top , so that a stone thereof fell vpon his head , and did shrewdly cut him : but hee continuing his cry , it thundred so terribly in the ayre , and the ratling of the thunder was so fearefully intermingled with flakes of fire , that they were all amazed at it . but he still persisting in his blasphemous cry , sanguis eius , &c. was hurried away in the ayre , euer keeping the same cry , so that at the last he was carried out of the sight of all the spectators , and neuer afterward appeared : whereupon many of them were conuerted . the acts of the . of ianuary . as magdalene was confessing her selfe in the morning in her chamber , belzebub cryed out diuers times , and endeauoured to interrupt the confession , and would by no meanes permit that they should giue absolution vnto her ; saying aloud , that he had rather bee in hell then suffer it , and that this absolution did burne him more then the fire of hell did , which hee also sundry times repeated when the said magdalene went to confession . he also said , some daies before , that he had rather be shut vp in hell then enter into the church of s. baume , especially into the place of penitence , where the sorcerers had no power to spread and cast abroad their charmes and enchantments : whereunto verrine added , that none were to enter thither but such as were in the state of grace , and those were to goe in bare-footed . it happened towards the euening at the time wherin magdalene was accustomed to come to s. baume to be exorcised , they found her stiffe as a statue of marble in all her limmes , and very dull and drowsie , so that they were forced to carry her betweene foure to the church , where shee remained a good space at the foote of the high altar , and could not bee brought to her selfe , till they carried her to the place of the blessed penitence , applying and laying the holy pix vpon her face , whereupon she came to her selfe and went forth to be exorcised . this euening at the second exorcisme , belzebub was sullen and would not speake a word : whereupon verrine said ; he doth this to make you leaue your exorcising ; for hee feareth lest being enforced to speake , the magicians who are oftentimes carried hither by diuels , should reuolt from him and bee conuerted , as diuers of them haue already done . the acts of the . of ianuary . at the euening exorcismes belzebub was questioned whether hee were in the body of magdalene or no : who answered that he was . being asked why he together with his companions left not that body , and being many times adiured to make his answere vnto the same , he would say nothing thereunto . yet after that the priests had powred forth their prayers before god , and had laid many grieuous paines vpon him , hee made answere in a great rage : haue not i told thee that the obstinacy of lewes the magician was the cause hereof , and that wee would neuer depart from hence , vntill he bee conuerted , or dead , or else punished by iustice ? being asked what the reason was that this magician was so hardened in his sinne , and had such a cauterized conscience , shut against all good admonitions , and what aduantage hee did conceiue would redound from hence vnto him ; hee would make no answere a long time , till at last by encreasing the degrees of his punishments vnto the number of daies that s. magdalene had remained in the place of her pennance , hee answered , it proceedeth from the hatred hee beareth vnto god , and because hee would still liue in his licentiousnesse , without the checke and controule of his conscience . being asked if any sorcerers or witches had beene hurt the day before after dinner , when the charmes that were vsually throwne against magdalene were dispersed , hee made answere , that there were two hurt and they were called rousse and marine . being demanded in what place they had their abode , hee answered , in the city where the prince of the turkes remaineth : for the prince of the magicians commandeth all those of france , spaine and england ( where their number is greater ) as also those of turkey , his power reacheth vnto them also . this being said , belzebub and leuiathan did very sensibly depart from her as they vsed to doe . the acts of the . of ianuary being saturday . after dinner belzebub committed many outrages in the chamber , dauncing and singing , and within a while hee ranne suddenly , and hauing opened the doore , hee made magdalene to runne very nimbly towards the great gate of s. baume , but she was presently followed and taken . afterward belzebub being exorcised with the stole , to make answere why hee had so done , at length replyed , that the magician lewes and his lieftenant stayed for her at the fountaine , to the end they might transport her together with themselues , if shee would yeeld consent therunto , pretending they would giue her a charme to that purpose : and this happened three or foure seuerall times . at night after the exorcismes , belzebub fell to his old trickes , by reason whereof they were inforced to bring her into the holy house of penance , where being once setled , she fell so soundly a sleepe , that she seemed for a while to be dead , but in the end the holy host being applyed vnto her , shee awoke and was againe exorcised . the acts of the . day of ianuary being sunday . at the morning exorcisme belzebub being often adiured and not willing to answere , yet at length ( and surely wee haue often tried it , that long patience with perseuerance in prayer ouercomes the wicked spirits , and that as well at confession , as at the time of exorcismes and the communion ) after wee had imposed as many degrees of punishments on him as there were masses said that day in the catholicke church , ( it was then about eleuen before noone ) hee answered by my pride i despise as much as i can your exorcismes , and in what i can doe obey the magician , who commands me in the name of lucifer my master . being put to the question why they delayed to goe forth before the magician were either conuerted or dead : hee answered , if wee goe forth , who is it that would induce him to conuersion , or make his designes manifest ? verrine added , we are indeed confined hither by inchantment , but god hath turned it to the aduancement of his glory , and the conuersion of magicians . belzebub being againe adiured to leaue magdalene , and to goe and torment the magician corporally , fell a laughing , and answered , sure a likely matter that i should goe and torment him , q sithence we neuer torment or possesse magicians , for they are ours already ; and for the body we care not much , so wee possesse the soule : but being possessed of the body and not of the soule , ( as it falleth out in this case ) wee desire rather to remaine in hell , where wee feele onely our ordinary punishment , then heere where we suffer daily addition to our vsuall torments . notwithstanding hauing hope to gaine a soule to hell , wee care not what torture wee vndergoe . whiles the exorcist was reading his exorcisme intituled luciferiana not marking the rubrique which directed him to the pronouncing of certaine words in the eare of the possessed with a lowe voice , and passing beyond it in the same tenor of sound , belzebub cryed out , thou shouldest haue spoken that in her eare , and it being looked into , it was indeed found to bee so . being demanded to what end the day before after dinner , so many charmes were in magdalens mouth , he set himselfe to laugh saying , it is to very good purpose . afterward beeing often adiured and hauing grieuous punishments imposed on him for the speaking of the truth , to what end hee threw so many powders and liquors vpon her , he answered , what meane you by powders and liquors . i vnderstand it not , vnfold it to mee . i meane ( quoth the exorcist ) charmes and inchantments , then hee replyed , it was to prouoke her to the loue of one who was not far from thence , for she loues the magician no more but rather hates him . and it is to bee obserued , that a certaine person came thither within a while after , who confessed that hee had been extremely affected in that kind , and did penance for it . the acts of the . of ianuary being munday . after this magdalene complained that since midnight she had been vexed with visions , as namely , that the magicians liuetenant had brought her letters frō the magician himselfe , written in characters of gold to incense her to loue the magician , as shee had done in former times , which she refused to read . after that a young maid of paris her familiar friend and ancient acquaintance at the synagogue , brought her from the same magician a faire picture of our lady , which shee had brought from paris for magdalene to behold , and to pray vnto , for the loue of the magician : but shee vtterly refused once to looke on it as knowing , that this were to yeeld cōsent to the suggestion of the diuel , vpon this occasion belzebub was adiured to tell the place where the meeting had been held the night before . he answered , that it was kept at the holy pillar in the cleft of the rock of s. baume , where were assembled all the magicians of prouince , of dophine & languedoc , to consult what course they should take for the regaining of magdalene , and at last it was concluded that a charme should be made her of hote spices , as peper , cinnamon , ginger & the like , to inflame her to lust : and it was indeed found to be true , as both magdalen her selfe confessed & those who watched with her obserued , where we may note that verrine affirmed , that the matter or stuff of charmes worketh nothing , but that there are three diuels bound , as it were , or fettered to euery charme , which according as occasion presents , worke , for the effecting of his intention who made it : and further , we may obserue that inchantments or charmes are giuen for two respects , either for the vexation of the body , as are palsies , choliques , turning of the guts , deafnesse , and the like , and these god permits sometimes to be inflicted vpon the iust ( as he did vpon iob ) seruing for merits and satisfaction for their sinnes , and in that case we must arme our selues with patience , as he that lay sick of the palsie at the poole of bethesda , and pray to god either for deliuerance or patience : and these mischiefes which meerely concerne the body , are common to all , euen to young infants in their cradles when they are newly baptised . other charmes are spred to mooue mens passions , as ambition , hatred , reuenge , carnall lust , and to set men head-long after these affections ; and when a christian perceaueth that those passions are beyond measure , irregular and altogether extraordinary he ought to feare , lest they be wrought by charmes and inchantments , and in such cases hee ought to haue recourse to the vse of his free will , and the inuocation of gods grace , by meanes of which ( as s. paul speakes ) he is enabled to doe what he doth . and this second kinde also may seaze vpon good men , for their triall and the increase of their merit , as it befell s. paul , to whom was sent the angell of satan to buffet him with the sting of the flesh , notwithstanding , the assaults of the diuell vpon iust men , haue alwaies prooued vneffectuall , r and the diuels themselues haue confessed , that their charmes haue no power vpon presidents , or iudges , or bishops , or generals of orders , which we haue tryed by experience , for almost all the nunns of s. vrsulaes order in the cittie of aix were bewitched by the cunning of the magician , who desired ●o dissolue that societie , excepting their abbesse named cassandra , and the abbesse of the conuent of marsrelles named catherine of france . moreouer themselues haue coufessed and verrine by name , that since in languedoc they haue often assayed to bewitch father michaelis , and that to death within two dayes , which notwithstanding they were not able to performe , by reason he was a superiour , and the magician himselfe confessed being in prison , and conferring with the capuchins , the one a gardian in the citty of aix called father celsus , and the other his compagnion ( who did him that charitable fauour as to lie with him in prison and exhort him to conuersion ) that being at s. baume . he often set his diuels a worke to breake father michaelis and father romillons neck , but they could not effect it , because they were superiours . they haue also made it knowne in their exorcismes that the true s remedy to auoide inchantments is , the frequenting of the sacraments , and that the priests which offer worthelie euerie day , can hardly bee inchanted . the euening following , whiles they were at seruice in the quier , the clarke of s. baume named iohn palouse of the age of . yeares came into the quier , like a man affrighted t affirming that newes was brought that the witches were heard crying belowe in s. baumes wood : where-upon the priour sebastian michaelis went downe and hearing the noise , caused the vicar of s. baume peter fornez to be sent for , and frier anthonie boilletot companion to the said michaelis , and some others who plainly heard diuers voices of men and women and children , who seemed to be in number about an hundred , and cryed loud as if they had beene singing the black sance , and this hubub lasted a long time , which confirmeth the truth of that opinion that holdeth that witches keepe their assemblies in woods and forrests , the acts of the . of ianuary being tewsday . belzebub being demanded and adiured in the exorcisme to tell why the day before hee had cast powder in the eies , and hands , and mouth of magdalen : he answered , that they u were three magicians , the one cast powder in her eies , that shee might no more know those who came vnto her , the second in her mouth , that she might not bee able to speake , the third vpon her hands , thereby to incite her to vnchast touchinges , and another powder was cast vpon her to make her loathsome to those who attended her , which indeed came to passe ; and another made of the haire and the vrine of a certaine person , with whom they tempted her . being demanded touching the magicians who came thither the night before , to what purpose their comming was : hee answered with great skorne , no , no ; as who would say , hee would not answere . and continuing in his obstinary , verrine asked him , vnhappy creature why answerest thou not ? it is a matter of importance which is demanded of thee , belzebub replyed , tell it thy selfe . verrine answered i know it as well as thou vnhappy creature . take the goune and the cap and exorcise mee , and i will tell it , which was as much as if he had said , he had no commission to doe it . then belzebub held his peace , and being diuers times adiured , at length he spake in the eare of the priest as vnwilling to be heard . the synagogue adored the picture of magdalene as of a princesse , which was set in the same place where her selfe was wont to sit in the synagogue , and al reuerence was performed to her supposed presence , as if she had been really present all which was done to mooue her to returne vnto them , considering the honour which they did her picture . farther it was confessed that euery night they held a meeting about s. baumes church to that purpose , and euery night shee was inchanted to hinder her from confessing and the exercise of those vertues which were inioyned her , and to draw her to the hatred of them , and to cause in her a wearisomnesse of praying vnto god and speaking of him , together with a delight to be talking of the diuel . being demanded what company there was in that assembly , he answered , they came together from many quarters , as paris , lions , marseilles , turkie . being demanded how it came to passe that he trembled not , nor made any adoe during the exorcisme ( as hee had wont to doe formarly euer since hee was first exorcised ) he began to make it very dainty , and after many shiftes and much resistance , and many punishments imposed vpon him , being inforced hee at length made answere , my pride it was to dissemble the torments i suffered , and in so saying , he feched a deepe sigh turning his neck and scratching his head . afterward going out of the church , and being followed by company , would you know ( faith hee ) where the synagogue was held ? behold the place & vpon that bench sat the prince , hauing by his side the image of that miserable woman which all the sorcerers adored . being demanded whether or no they conceiued it not to be a great madnesse to adore a mortall and corruptible creature , carying nothing but durt and excrement within her , who must shortly also die when it pleased god , hee there-upon turned aside his face and answered nothing . the acts of the . of ianuary , being wednesday . after many out-cryes made as well by verrine as belzebub during the holy masse celebrated by father anthony billetot , they cryed and said , wee will get vs from hence , wee had rather be in hell then in this body . then did verrine fall a blowing , giuing vs to vnderstand that hee was in an hoate place , and cryed out vpon the pronouncing of the word ( hell ) in the exorcisme and said , hold thy tongue , speake not that word , cursed are they that now are or hereafter shall be in hel . thou tellest vs that in hell death is euerlasting , hold thy tongue , wee knowe that well enough , wee i say , who are accursed as are all those who seek after it . belzebub being demanded what charmes had beene cast vpon magdalene the day before , answered , that x one was cast into her right eare to make her hate the word of god and not to harken vnto it ; another into her left eare , to make her impatient of correction and exhortation : the third into her mouth , to make her out of loue with the holy eucharist , the mercy and the goodnesse of god. being demanded if any other were giuen her to other ends , after many denials he was adiured in the behalfe of magdalene , and by the merits of her patience and penance , whereupon he answered , that the charme also tended to hinder her from the discouering of their ingling and from the receauing of grace by the sacrament , and to make her vnable to resist them . verrine being put to the question in these words , cur miser vt soleb as non contremiscis ? he answered , i am a poore ignorant idiot which vnderstand not latine . then said belzebub , sir , you vnderstand it not , because you will not , knowe you not what contremiscis meaneth : it is , why tremble you not ? i haue interpreted it , now speake . well quoth hee , i see he playes the counterfait , scobillon who is the least of the diuels in hell vnderstands that latine . verrine replied , answere thou who art more learned then i , i giue thee leaue to speake . belzebub answered with some indignation , y true sir , it is fit indeed that i should obey you . the acts of the . of ianuary being thursday at the very entrance of the exorcisme the wicked spirits which possessed the body of magdalene hauing cunningly dissembled their feare two dayes before , began now to tremble strangely , manifesting that outwardly which inwardly they suffered , and belzebub beeing adiured to speake , which of the saints were the greatest aduersaries to the synagogue of the magicians , refused to answere a long time , but after sundry punishments inflicted on him for his often refusals , at length hee answered , that they were specially two , namely z cyprian and gregorie nazianzen . cyprian , by reason that he had beene a magician labouring to seduce iustin : and gregorie who persecuted the magicians in his country , and wrote an history of cyprian the magician : but ( said hee ) of those kinde of people there are many more now adayes , then were in those tymes . a afterwards verrine being demanded and adiured to tell , wherefore he had been so bitter against s. chrysostome ( it fel out then to be his holiday ) he answered , that there were other aduersaries of the magicians , as b aegidius of your order , ( who was himselfe a magician ) and theophilus , but aboue all peter the apostle , who incountred simon the first magician in the church , yet for mine owne particular , my speciall aduersaries are dominicus , sebastianus , and chrysostome ( but aboue all dominicus ) by reason of their great patience . c being adiured to tell wherefore he said , that he had tempted eue , and what garment she wore : he answered , a garment of innocencie , all made of one peece by a master-worke-man , and innocency ( quoth hee ) hath no need of couering . being demanded wherefore the day before belzebub was mute ; he answered in latine , erat ligatus . being demanded wherefore belzebub suffered himselfe to be bound by a magician , sithence he was princeps daemoniorum : hee answered , the one bestowes a dinner vpon the other , and the other againe a supper vpon him , as much to say , that by the power of lucifer the magician bound belzebub , but otherwise belzebub mastered him . being demanded how it came to passe that himselfe was neuer bound by the magician , hee answered , because he cannot bind me being heere on gods behalfe . towards the euening magdalene fell a singing and dancing , and playing many tricks in the chamber , so that they threatned to carry her to the holy house of penance , which being done , belzebub made her sleepe so soundly , as if she had been dead for the space of three or foure houres . at last after many prayers , psalmes , letanies and exorcismes , fetching a deepe sigh she began to awake , affirming that the magician had againe inchanted her , and would haue strangled her , and indeed shee was like to die at that instant , feeling herselfe extremely perplexed , yet recommending her selfe to god , the diuels power ceased , and how beit the night before whiles they held their assembly , the d magician had presented himselfe vnto her vpon his knee , with an haltar about his neck , praying her to returne vnto him , not to discouer him and the other magicians , and in her presence had adored her statue all gilded ouer , drawing bloud out of the hands of the witches with rasors , and saying vnto her , behold what honour wee would doe your person , considering wee doe so much to your picture , yet would shee by no meanes yeeld her consent , but remained victorious . o that wee were so carefull , and would take so much paines for the conuerting and the sauing of soules as these magicians doe to peruert and destroy them , for they watched euery night during the moneth of ianuary , to recouer to thēselues this poore soule ! magdalene added that the magician seeing her continue in her constancy , cryed out , saying to the whole company , is there any heere present that would die for her , and presently there presented himselfe a young man , declaring that himselfe was ready for that purpose , whom the magician twice stabbed with a poniard : yet would shee by no meanes yeeld her consent . now whether this history were acted truely and indeed , or onely in imagination , yet was it surely for her a very great temptation . the acts of the . of ianuary being friday . at the morning exorcisme verrine began to cry out against those who voluntarily offend god , giuing themselues to the diuell of their owne accord . o belzebub ( quoth he ) thou alwaies gainest some one or other , and registrest him in thy bookes . and as the exorcist made mention of the paines of hell , verrine cryed out vpon there damnable state , who rather chuse the paines of hell then the ioyes of heauen : o belzebub , thou art eased of much paine which the magician lewes beareth for thee . for we must vnderstand that belzebub being commanded by the magician to torment magdalen in all sorts that might be , to the end to constrain her to resume her former course of magicke , or at least wise to make her mad & sottish : his answere was , that the exorcist would then impose so much punishment on him as he should not be able to endure it : the magician replyed , that hee would vndergoe the third part of the torments which were imposed on him , and oftentimes hath belzebub spoken to father michaelis when he imposed punishments on him , impose them on the magician who is the cause of that which i doe , and oftentimes they haue confessed in their exorcismes that the magician suffered inwardly so great tortures , that he would willingly haue taken his bed vpon it , had it not been for feare of discouering himselfe , and yet notwithstanding was hee euery day more obstinate then other . during the masse father michaelis came from the cloister to the church , the doore of the cloister being shut , at which belzebub cried out , behold father michaelis is come , and instantly the said father opened the doore and entred into the church to the astonishment of all the beholders . the same morning belzebub discouered another peece of businesse as strange as the former . the day before being the . of ianuary , there came thither two men of marseilles , and one of them desired to heare newes of his wife , who rysing very early in the morning , e tooke leaue of him vpon innocents day , and returned not since , who receaued answere of father michaelis , that it became him not in that holy place to demand such curiosities of diuels , but hee should rather recommend both himselfe and his wife vnto god , who would not faile to help him . as soone as they were once entred the church , belzebub began to cry out , turning himselfe towards the husband , and saying , you haue wel sought your wife , she walkes through the cloudes in the aire , and was heere two or three dayes since in company of some others , and there-with-all comming neere him , hee touched him , saying againe , you haue well sought your wife ? haue you not ? there were present at this action father francis billet , and father peter fournez vicar of s. baume , and a good company besides . this being done , the said men came to father michaelis to certifie him of that which passed to whom he answered , i did indeed make a doubt thereof before , for about . or . dayes since , the father of the lost woman being come to the same place to seeke her , the possessed said that shee had seene her with some other witches vpon the hill ouer against s. baume , and moreouer that she had f strangled two yeares since a daughter of her owne named margarite , of the age of two yeares a fair childe , and that she did this at the instance of the magician , who told her that hee longed to eate of her childes flesh ; whereupon shee was taken out of her graue by the rest of the witches and carried to the assembly , o bloudy tyrannie of the diuell and his vnder officers , more cruell then that of pharaoh ! and o the miserable estate of them who put their necks vnder his yoke . the woman that was possessed said farther , that this woman was lifted vp in the aire thereby , to be the better inabled with her companions to cast inchantments against her , which because shee would not doe , fearing to receaue hurt as the rest did , the diuell broke her neck and cast her into a vally betweene two hils . and indeed since that time shee hath not beene found . the two men which sought after this woman were honest citizens of marseilles , whose names the parliament of aix noted in their processe against the magician . the acts of the . of ianuary being saturday . at the morning exorcisme belzebub was very insolent , not suffering magdalene a long time to kneele before the altar , and when the exorcist would haue inforced her , shee knocked him on the shinnes with her feet ; and when he would hold her hands , shee scratched him till the bloud came , which was a cleare argument that the diuell had gained more footing in her the night past . afterward magdalene turned her selfe toward the church doore looking earnestly vpon the hill ouer against it , and being demanded why shee did so ; shee answered , that it was the place where the magician lewes offered sacrifice to lucifer , which hee performed on thursday , saturday , and sunday . about two of the clock in the afternoone , father michaelis , and father francis billet , and father anthony boilletot discoursing with magdalene being then in her sound and perfect iudgement , about the princes of the . companies of angels , whether or no she had not heard verrine say , that hee was a prince of the thrones , ( which they demanded thereby to vnderstand what any of the diuels which haunted magdalene , and were verines opposits would answere thereunto ) vpon the suddaine , magdalene ratled in the throate , and astaroth mounted into her tongue , neighing as it had bin a feirce horse , and saying , heere am i astaroth , the prince of thrones , and not verrine who is but a base companion . being demanded why verrine spake not latine , sithence he was a spirit , hee answered it is for reasons which i could now declare : but one day you shall see verrine to bee verrine . astaroth being retired and magdalene returned to her selfe , shee demanded in writing the names of those saints which were opposits to the wicked spirits that possessed her , that she might call vpon them for helpe , for when we called vpon them , shee perceiued that the deuils stirred and vexed themselues : belzebub said she possesseth the braine , asmodeus the reines , carreau the heart , and in like sort others whom she named , and as we discoursed vpon the reason and cause of there opposition , whether it proceeded from the holding of there place in paradise , or for the contrarietie of their vertues to the others vices , which they exercised most , father michaelis arguing , that it could not bee the former cause , in as much as saint bartholomew was the saint contrary to astaroth , who was but of the order of thrones , and saint francis to belzebub , who was of the order of seraphins ; whereupon astaroth instantlie mounted vp into her tongue againe , and said : bartholomew is mine opposite , because he defaced the idoll of astaroth , and since that time he hath alwaies opposed himselfe against me . and being about to retire , now saith he , i will make magdalene feele my furie , and there with she began to rage and foame , being whollie plunged as it were and swallowed vp in the torments which she suffered , but it lasted not long , astaroth being threatned with an hundred thousand degrees of punishments , if he withdrew not himselfe , for that is it which they most feare , daemones credunt & contremiscunt . and it is g surely worth the obseruing , that the like punishments may also bee imposed on magicians , who haue spred abroad their inchantments , which wee well vnderstood , because the diuels desired that the punishment which was imposed on them , might bee turned ouer vpon the magician as being the principall author of that tragedie , which it behooues preists cheifely to remember , it being of good vse in dispossessing , my meaning is that h after the inuocation of gods assistance , the true remedie to stop the inchantment is to impose greiuous and fresh punishments vpon the author of the mischeife . oderunt peccare mali formidine poenae . experience teacheth vs out of the confessions of the wicked spirits themselues , that neuer yet any exorcist imposed any degree of punishment on them , but the dew execution thereof followed vpon the same by gods iust iudgement , who hath said to his church dedi vobis potestatem , calcandi supra serpentes & supra daemonia . the same day after euen-song , belzebub being demanded how it came to passe that the magician being at saint baume , for the space of . dayes ( whether he was called by i father michaelis ) became so pale , that thereupon father anthony boilletot exhorted him to repentance : hee answered , that it was by reason hee had touched him to the quicke in his conscience , hauing at that time many inspirations . being demanded why the magician so often opened the window of the refectorie where he abode , and that in the midst of winter he answered , because that sometimes their assemblie is held aboue on the top of the house , and then hee had commerce with the witches , calling vpon the diuels for fauour and saying : diabolos venite in adintorium meum ; being reprooued for his in congruitie of speech , he answered that he reported the words of the magician , in the same sort as he pronounced them , for he can not speake latine , said he . being demanded wherefore he went so often to the garden next the refectorie , hee answered , that all the while he stayed at saint baume : the assemblie of witches was alwayes held the neerest they could to the place where hee was , to the end they might the more easily haue conference with him . being demanded whence it came to passe , that eating with vs in the refectorie , hee left vpon his trencher all the meate that was giuen him , he answered smiling , is he a man fit to seede vpon your fish ? he eates of the flesh of pies , which wee bring him from the assemblie inuisible . being demanded why hee walked so often with his head hanging downe : hee answered , that he then walked with the witches . being demanded wherefore hee being inioyned to lie all night in the holy house , could not abide there but a litle while : hee answered , that it was because the assembly could not be held there , which he must of necessity be present at . at night at the second exorcisme belzebub being demanded and adiured to tell how it came to passe , that so great a number of princes were in the body of magdalene : hee answered , shee is a princesse and deserues well to be honoured of princes . being demanded whether the punishments imposed on the magician were not of force to bring him to some grieuous disease or to death : he answered , yes for that he suffered from the head to the foote , as if he had been in a continuall fire . k notwithstanding out of his great obstinacy , hee had demanded whether hee could not liue till the comming of antichrist to assist him , and to whet his rage and malice against iesus christ. to which i answered ( said hee ) that he could not , it being onely in gods power to effect that ; neuerthelesse hee should comfort himselfe in this , that he did as great iniuries to iesus christ , as antichrist himselfe should bee able to doe and greater too ; but antichrist cannot be begotten by thee as thou desirest ( said he ) for hee shall be borne of a iewish woman , and conceiued far enough from hence . being demanded whether the paines hee indured softned his heart : he answered that they rather hardned him the more , and that he would be well content to indure all the paines of the damned vpon condition , hee might regaine magdalene . there is extant an example hereof in the hardnes of pharaos heart , among the plagues which god sent vpon him . l being demanded whether his paines should bee grieuous after his death : he answered , if he be damned , his punishment shall be more heauie then that of lucifer , for with more malice and lesse respect hath he been iniurious * to iesus christ. the acts of the . of ianuary being septuagesima sunday . in the morning magdalene being willing to present her selfe for confession ( as shee was wont ) to father michaelis , belzebub would not suffer her to kneele , but ran diuers times towards the church doore ; yet at length the forenamed father imposing on him very grieuous punishments , if he suffered her not to confesse . hee replyed , impose all these punishments on the magician , who commanded me to doe it , and command him also to forbeare me , if i shall suffer her to confesse . which when the said father had performed in the vertue of gods name , and the bloud of iesus christ , magdalene returned to her selfe , and being in her sound and perfect sense made her confession . after this at the masse of father francis billet he comted great outrages , plucking the priest by his cope , and taking hold of him , hee also cryed aloud and hindred his deuotion . being exorcised after the masse , and adiured to yeeld the reason of his vnusuall out-rage , hee answered vpon sunday the magician endeuoureth to doe the greatest iniury he can to iesus christ. hee came to me this morning and said , in despite of god i will vse my greatest rage in the church this day , doe thou the same at the masse of thine exorcist . he hath confessed to day ( said he ) at m acoules , and cast forth gentle soft cries as he was taking the confessions ; and being demanded by the women whose confessions he tooke , why he did so : he answered that hee found himselfe some-what ill , but in very deed his greatest torments were the punishments imposed on him by the priest. being adiured diuers times in the name of god , to shew the meanes how the magician might be inforced to render back magdalens obligations , he would answere nothing , remaining as it were dumbe : at last after many grieuous punishments imposed , he answered , that they should neuer be rendred , vnlesse that he were either conuerted or punished by iustice , or dead of a naturall death , and yet ( said he ) after death they cannot be restored neither , being buried deepe in the earth . being demanded why hee had not rendred them when hee was commanded by father michaelis , being priour of the place , and inquisitour of the faith , hee answered , that lewes was not subiect to him , but to his bishop . being adiured and commanded to goe to marseille , and to bring the writings thither : hee answered , that it could not bee done without the consent of the magician , who had them in keeping . and further added , that in vaine men seeke after those kinde of writings , for before they can come to the houses where they are , the diuels conuay them some-where else : n in vaine also ( quoth he ) doe they search after those who are either slaine or wounded , for they cast the dead carkases either into the sea , or into some riuer neere adioyning : and for such as are hurt , if the wound bee not deadly , they know how to couer and heale it with an oyntment , notwithstanding they remaine sick ; and when the wound is deadly , they conuay away the witches some-where else , and in this fashion many women are made away , if heed were taken of it . o at night at the entrance of the exorcismes , belzebub began to torment magdalene in fearfull manner , causing her to tremble euery ioint , and making her head to tumble , some-while backwards , and againe suddenly forward , euen to her belly , beating the earth with both her hands , in so much as they were inforced to put a cushion vpon the ground for her to beat vpon , notwithstanding shee still vexed her selfe , and this continued for the space of aboue halfe an houre . being adiured to tell why he tormented her so terribly , hee answered , that it was because shee had submitted her selfe to her superiour . afterwards belzebub himselfe was sorely tormented , in so much that he cried out aloud for very paine : and being demanded why he did so , he answered , that the angell michael and cleare-sight the gard angell of the exorcist , and fortitude the gardian of magdalene tormented him , and added force to the flames in which hee fried , because some daies since hee had hindered magdalene from her confessions , and had made her insufferable to her superiour , and all that resorted vnto her , whereof although he had receiued expresse prohibition from god , yet did he rather desire to obey the magician then the almighty . being demanded wherefore the night before the wicked spirits would haue choaked father francis billet : he answered , because he prayed , and strongly assisted magdalene against vs. not long after magdalene craued pardon of louyse , for those malicious wrongs whereby shee had offended her , and so reconciled her selfe vnto her , whereat the diuels began to cry out , we haue spunne a p webb to catch this flie , tempting her to hate louyse , but shee hath now broken the webb , and we haue lost our labour . the same afternoone belzebub and his companions expressed a great rage , whiles magdalen demanded pardon of father romillon for her stubbornnesse and obstinacy against him . the acts of the . of ianuary being monday . at the morning exorcisme , belzebub did maruel lously torment magdalene , making her to q bow her head downe wards , rubbing the earth within , but not striking it against the ground . hee continued ●he said motions by the space of an houre , during the exorcismes , and the like shee did with her hands . then the woman that was possessed began to complaine , and belzebub told her , it was to accomplish her punishments . afterwards taking her by the throte , hee would haue strangled her , but hauing an hundred thousand degrees of punishments imposed on him , if hee forsoke not his hold , he let goe his gripe , and mounted into her tongue . being adiured to tell why he tormented her so vehemently , after many refusals , he answered , it is to gaine that from her by torments , which cannot be compassed by other meanes : and besides , the chiefe of the magicians commands me to doe so , who is heere present in the church , but not to bee seene of you : hee now presents to magdalene so filthie a thing , that shee is forced to turne her eies aside , yea euen at this instant hee commandeth vs to torment her yet more grieuously . and turning himselfe to the magician , hee said , what wilt thou that i doe ? her body is so weakned already , as she can indure no more . a while after hee got him vp againe into her throte , but hauing inuocated the name of iesus christ , and the assistance of the holy virgin , and imposed as many degrees of punishment on belzebub and the magician , as there are angels in heauen . belzebub forsoke his holde , but said , loe heere the magician who mocketh at michaelis and the exorcist for that they see him not . after this belzebub began to blowe and to shew by manifest tokens that himselfe was sorely tormented ; being adiured to tell why . it is fortitude ( quoth he ) magdalens good angell , who torments both mee and my companions , because wee tempted her to indeuotion and blasphemie . being demanded whether those sorcerers and witches which magdalene named in the afternoone the day before , were such indeed : hee answered yes , and swore vpon the booke of exorcismes , reseruing to himselfe no sinister or secret intention , to their vtter confusion and damnation . being a adiured to tell and to name the good angel , of frier peter fournez vicar of s. baume : he answered , hee is called the vision of god , and is the thousandth of the order of vertues . being demanded if they knew one another , both the good and the bad , hee set himselfe to laugh , and said , i beleeue it well , wee were all created together . being adiured to name the good angell of father michaelis , he answered : hee hath three , his good angell from his natiuitie is the hundreth of the powers , and is called iesia ; as he is inquisitor he hath an arch-angell , which is the . of the same order : as superiour and prelate of the rest , hee hath for his guardian the hundreth of the order of throes . the angell of father frier anthonie boilletot is the . of th' arch-angels , and is called simplicity . the angell of father romillon , is the . of the arch●angels , called burning-inflammation . the angell of father francis billet is the . of the arch angels named cleere-sight . magdalene being demanded if shee patiently indured all those paines , answered yes , and that shee suffered all in hope of the remission of her sinnes : and told vs that the same day after dinner lewes the magician according to his wont came vnto her , together with diuers others , telling her that hee was exceedingly tormented , notwithstanding he willingly indured all those torments for her sake , howbeit she refused him . at euening during the time of the second exorcisme belzebub tormented her that was possessed in like manner as hee had done in the morning , affirming that the magician was there present , and inioyned him to do as he did ; and as if he had compassion on her , he said , she can indure no more , if this last but one halfe houre , all this tragedie will be ended . being demanded in what state the magician then was : he answered with indignation , goe looke , hee is tormented in all his body , particularly in his head , his reines and his heart , and yet not visibly before men , but secretly in his chamber from . at night vntill the morning , and would keepe his bed were it not for feare of discouering his griefe . then said verrine , the magicians are worse then diuels , for the diuels adore god , and tremble , specially when the possessed receaue the communion , hiding and retiring themselues , or getting vnder the tongue to let their mr. passe ouer ; and if god should create a thousand hell 's , the magician were worthie of more punishment then they all could inflict vpon him . being demanded by what meanes hee might be conuinced to be the man : by this meanes ( quoth he ) if he be apprehended and imprisoned by the bishop of marseille , you shall finde that hee is marked on the head with the marke s of the diuel , as priests and religious persons carry shauen crowns for the marke of iesus christ. then said he , there is one come hither vnder the pretence of deuotion , but indeed to see magdalene , with whom he is sottishly fallen in loue since her possession , yet at length it may be out of t despite , he will be drawen to accuse the magician . the acts of the first of february , being tewsday . belzebub at the morning exorcisme , tormented magdalene in the same fashion as he had done the day before , saying , this is enough to make an end of thee ; and being adiured , he said , that he was commanded to doe so , and that the magician was there present , and so tormented her still more vehemently , by reason whereof they brought him into the holy house where belzebub vttered these speeches : thou saiest , that i must go fetch the writings , i go , and there with all he issued out of her body very sensiblie . in the meane season magdalene renounced the diuell and all writings made vnto him after her wonted manner , belzebub was obserued vpon his returne to bring the writings to the magician , requyring him to ratifie them a new for the farther hardning of her to be of the diuels side , and to resist the inspirations of god. at the euening exorcismes belzebub continued to torment magdalene , and a litle after he said , what wilt thou ? i can torment her no more , for shee wanteth strength ; if shee had as much strength as the maide of aix , i would worke more powerfully vpon her , and as we vnderstood it , he talked to the magician : but in the u meane time hee ceased not to torture her , casting her somewhiles downe to the ground vpon her belly , and sometimes againe vpon her back , and that with great violence ; and after that hee tooke her three or foure times by the winde-pipe to choake her , but by the strength of the prayers of those which were present , and specially of those words , et verbum caro factum est , he forsooke his hold . after this belzebub by the hand of the maide opened the yron doore of the holy house saying , get in quickly : we vnderstood thereby that he let in the magician to ratifie ( as he had said ) the writings brought from marseille , and then issued forth , as if hee had crept through the hole of the yron gate , crying and saying , within there it is too hote , and they which abide there , burne ; for the heate is too great to abide it any long time . the acts of the . of february being wednesday and the purification of our lady . at the morning exorcisme belzebub continued his wonted outrages , laughing , dancing and singing loue-songs thereby to prophane the holiday according to his wont , yet did hee not torment magdalene in that high degree as hee had done the dayes before , saying that lewes was then hindred from being present by reason that he heard diuers confessions at marseille , being taken vp with businesse there all the morning . at the euen-song as they were singing magnificat , and being come to that verset y deposuit potentes de sede , he beganne to cry aloud , and to grunt and shewed himselfe much moued as he had done to the former part of the euen-song the day before , yet all this day was magdalene quiet . being demanded and adiured to tell whether or no we had inclosed the magician , when we shut the doore of the holy house the last night , and opened it not afterwards , he answered , goe looke . being demanded whether he would sweare that he was not there : he answered , i wil neither sweare that he is there , nor that hee is not there . being adiured with punishments imposed , he answered , he indeed entred , but he came presently forth againe . after this magdalen fully renounced the diuels , and all the powers of hel , imploring the mercy of iesus christ , and calling vpon the saints in manner as wee haue formerly declared . the acts of the . of february being thursday . at the morning exorcisme belzebub sharply tormented magdalene , as hee had done the dayes before . being demanded whether the magician lewes were shut into the holy house : he answered , he is so far from that , that behold him there , pointing with his finger to the middle of the church , he is there ( quoth hee ) with his liuetenant , they entred indeed but fearing to be taken , they made no stay , but pronounced whiles they abode there these speeches : i renounce god , and ratifie the writinges made vnto lucifer , and all that i haue promised and sworne vnto him . being commanded to sweare vpon the third prayer of the canon , which the priest saies after the communion , without any more adoe he laid his hand on the booke , and swore with the conditions required . adding farther , i sweare that we will not goe forth hence till the magician lewes be either conuerted or dead , for by this meanes god will root out al the synagogue of magicians and witches , such is his will , and so hee hath reuealed it vnto vs. being demanded if hee would sweare by the words of the consecration of the bloud , hee presently put his hands vpon those words , saying , i belzebub sweare in the name of the father , the sonne and the holy ghost , that it is gods pleasure , we should not depart from the possession of this body , vntill lodouicus prince of the magicians be either conuerted or dead , as well for the rooting out of his synagogue , as for the confusion of lucifer , and this i sweare according to your meaning and the intention of the church triumphant and militant , without any sinister reseruation whatsoeuer . being demanded whether the magician knew the will of god in that behalfe , or vnderstood what had then been sworne : he answered laughing , yes , for hee is euen now here present , but skornes all that hath been said , affirming that hee will liue a magician in despite of god. the exorcist being about to impose punishments on him , why ( said he ) should you impose punishments on me since i obay you : impose it on the magician who would hinder mee from obeying , and command him not to beat me for obeying , and likewise command his liuetenant the same , who beats mee in his absence , and so it was done accordingly . being demanded how it came to passe that all yesterday magdalene was quiet . it was ( quoth hee ) because the magician could not be present , being z taken vp in the morning ( it being the holiday of his church ) with confessions , and at night with the priests of his church , but as for me god hath preuailed against me , and fortitude the good angell of this maide was the instrument of the victory . the acts of the fourth of february , being friday . at the euening exorcisme ( for at that in the morning , there was no new thing deliuered ) belzebub was adiured to name the good angell of father a friar honore lyon ( who was newly come thither ) & turning towards him he said : his good angell is called agilitie ; and ( quoth hee ) if thou wert so nimble to serue god and to obserue his commandements , thou wouldest be a braue fellow . being demanded wherefore that euening hee committed so many outrages , laughing and playing of tricks : it is ( quoth he ) because this day which is friday , lewes hath offered great iniurie to the consecrated host in despight of christs passion , of which this day is a commemoration : he farther added , that b all the nunnes of saint vrsula should bee deliuered , either from the deuils which possessed them ( there being fiue of them possessed ) or from their inchantments , but that magdalene should not be deliuered till the whole processe of the magician was ended : but yet she should not be so tormented as now she was . being adiured to tell with whom he talked that afternoone : for he answered some body , and yet we perceaued not the voice of any that talked with him , he replied that it was with fortitudo the good angell of magdalene , and after many refusals and punishments imposed on him , he answered farther that he had reuealed vnto him from god , that the almighty had decreed that the magician should be discouered with all his complices if they repented not ; and that all his synagogue should be dissolued , & that by one of these three meanes : c either that belzebub when the magician was at aix , should crie alowde by the mouth of magdalene in the presence of an honorable company , and some iudges of the parliament , giuing them to vnderstand that lewes gaufridy was prince of the magicians ; and he would be so lowde , that they should be very deafe if they heard him not . or if he escaped from them , that then whiles the forenamed lewes was saying masse at acoules in marseille , when hee should turne himselfe to the people , and should say orate fratres , belzebub by his mouth would crie alowd ; lewes gaufridy priest of acoules in marseille is the cheife of the magicians . or lastly , belzebub going foorth of magdalene , would take vpon him the shape of a man ( because that function belongs not to women ) and going vp into the pulpit would preach publiquely in the church of acoules , where the said gaufridy abode , that lewes preist of acoules was the prince of magicians , and would withall lay open all his knaueries and inchantments , which hee had practised since the time he first tooke that profession vpon him . being demanded when that would come to passe , hee answered d that it was onely reuealed to him . he farther said and swore , that fortitudo holding a sword in his hand , forbad him on gods behalfe to tempt magdalene any more to vnchast behauiour by making the inchantment to worke in her for that purpose : and in this ( said hee ) i could not resist the will of god intimated vnto mee by e fortitudo , and howbeit the magician hath sollicited me to do so , threatning me in the name of his master lucifer , yet i answered him that i could not and that god hindred me , telling him farther that if he knew that which was reuealed vnto mee it would astonish him , yet did i not tell him that which i knew , though now i haue vttered it being forced by the vertue of exorcismes . he farther said and swore vpon the canon of the masse , laying his hands ( being first commanded thereunto ) vpon the prayer made after the offering ( howbeit the f exorcist shewed him another to trie what he would doe ) that the last night as the magician was saying masse to the assemblie of the witches , magdalene looked on , but was not able to moue her selfe or to crie out that her assistants might take notice of it : and he brought and presented vnto her the consecrated host to receiue it at his hand , which shee refused to do or any way to yeeld consent vnto it , and as the said magician continued instantly to importune her , shee g saw within the host a little infant , marueilous faire , shining and casting forth very pleasant beames and saying vnto her , i will not my daughter that thou receiue mee from the hands of mine enemies , but onely from the hands of my seruants ; with which shee was exceedingly comforted and strengthened . this did belzebub when hee went out of her , report to the magician and to his adherents , who sawe not the miracle , which as soone as they heard they began to weepe , foreseeing their ruine : notwithstanding they came againe to magdalene and prayed her to receiue the host , in as much as shee was conuerted , and that it might be shee had some vision , which was but an illusion , yet she still refused it , and though the diuell opened her mouth by force , yet had not the magician the power to put the host into it . but after that shee had long resisted , at length the foresaid child shut her lippes . h after this the magician desired an haire of her head , which she refused to giue ; knowing that that were to do homage to the deuill if any thing were giuen him : after that againe he demanded halfe an haire , which when shee refused to doe , he then caused her to suffer grieuous punishments , in so much as she rested not all that night , nor fiue dayes after during the exorcismes ; which notwithstanding shee indured with great patience , for the loue of god , and the remission of her sinnes . the assistants who watched with her all the night , witnessed that shee lay still as one in a dreame not able to speake so much as one word , and magdalene her selfe confessed that it was all true which hath bin deliuered of the host. the acts of the . of february being saturday . at the morning exorcisme there being a frier of the order of s francis come thither , and bringing with him some reliques which i a cardinall had giuen him at rome , hee laid them softly and secretly on magdalenes back , at which the diuell began to cry out that they should take that away , for it burned him being adiured to tell what it was : he answered there are two things which i specially feare , the wood of the crosse , and a bone of s. lawrence , the others i feare not much , and it was indeed found to bee true which he had said . the same day after dinner father michaelis with his companion father frier anthony boilletot , parted from s. baume to goe to s. maximin , and from thence to aix to preach there the lent following ; and being arriued at aix , he went presently to salute monsieur du vair chiefe president of the court of parliament , giuing him to vnderstand what had passed at s. baume from the first of ianuary . to the fifth of february , touching the trial whether those two maides ( of whom there was so much talke in all the country ) were indeed possessed or not , and vpon triall hee found that they were in very truth possessed , and to that purpose he had discouered three reall tokens in magdalene : the first that shee was truely possessed , as appeared by sundry vndoubted effects : the second , that being of the age of nineteene yeares , she was found to be d●floured , as her selfe confessed : the third , that shee had the markes of the diuell vpon her bodie , which were depriued of sense and feeling , as himselfe had discouered at s. baume : and that besides this the wicked spirits which possessed both louyse and magdalene , protested that all this hapned by the inchantments of one lewes gaufridy chiefe of the magicians and dwelling at marseille . which as soone as the forenamed president vnderstood , he thought good to send for the two maides to aix , k who arriued there the . of the same moneth of february . the acts of the . day of february , being thursday and the day after ashwednesday . this day after dinner monsieur du vair chief president , came to the arch-bishops palace where magdalene was ; there being also come thether garandeau vicar to the lord arch-bishop of aix , and some others , and began to put magdalene to certaine interrogatories , assuring her shee should finde fauour and escape vnpunished , if she would tell the truth how matters had passed from the beginning to the end . and as she began to relate how the magician first seduced her , the l diuel caught her by the winde-pipe within , thereby not suffering her to speake , and making as if hee meant to choake her , he made her eies to turne in her head , and this lasted a pretty while . at which the said president and the other beholders much merueiled . after certaine exorcismes the diuell left his hold , and magdalene went on with her discourse , which beeing ended she shewed the marke of the diuell in her foote , and the said president thrusting a pinne into it vp to the very head , magdalene felt nothing neither did any bloud issue forth , but at the thrusting in of the pinne they might easily perceaue a noise as it had beene the pearcing of parchment . he saw besides this another euident proofe , which was that belzebub held himselfe in the former part of her head , making there a continuall motion , and heauing vp that part in such sort that a man laying his hand on it might easily perceaue it . and belzebub being commanded by the exorcist ( who was for that time father michaelis ) to leaue her by the space of one miserere , he presently left her , issuing sensiblie out of her mouth , and thereupon instantly the motion of her head ceased , as the said president found by laying his hand on the place . the time prefixed being expired , he returned again , making a great noise in token of his repossession , where-upon hee presently felt the motion againe as before . the same passages played leuiathan who held the hinder part of the head , and if they were commanded to leaue her for the space of three misererees , they exactly obserued their time ; and this was euery day tried by the iniunction of the exorcist , when any personages of note came thither to see her . and besides this , m monsieur fonteine doctour of physick and the kings professour , made the same experiment and found it to bee true the . of february . the like did the other phisitians of the same citty , namely merindol and grassi doctours and professours in physick , together with monsieur bon●temps a skilfull surgeon and anatomist of the same cittie , all iudging it to be a matter aboue the ordinary course of nature . the acts of the . and . of february being the friday and saturday . the said monsieur fonteine beeing come thither to make triall of that which we haue spoken of vpon the possessed , wore a goune that he had and said , if thou be belzebub i am the curat of a village not farre from hence , and am come to exorcise thee . then answered n belzebub ( for the maid had neuer seen him nor knowne him in all her life ) if thou bee a priest take thy stole and shew mee thy shauen crowne ; but thou art of the number of them which cure when they can , and when they can not they giue ouer . at the masse the priest hauing forgotten to put wine in the chalice , belzebub cryed out , wilt thou say masse without masse . where-upon the priest looking into it , put wine in his chalice . the same day belzebub played his olde trickes , and father romillons seruant being about to binde magdalene with the tippet , belzebub strucke him saying , is it for thee to binde me ? where-upon the priest himselfe tooke it and bound him without any resistance . in the meane time , whiles the o commissioners seguiran and rabasse the kings aduocate parted from aix to marseille to fetch the magician : belzebub and the other diuels ceased not to cry and howle , not suffering magdalene to confesse or communicate . the acts of the . of february being sunday . the magician being that day come and clapt vp in prison about ten of the clocke at night , there was heard the skriching of a great owle from the top of the prison tower , and many dogs howled about the prison . the acts of the . . and . of february belzebub being demanded at the exorcisme where the magician was , and what he then did ; he answered ; he is now no longer in the dungeon , yet is hee very sad : and so he was indeed found : for monsieur seguiran one of the commissioners gaue order to set him at large with the rest of the prisoners . and sequiran comming to the arch-bishops palace after dinner , belzebub told-him all that hee had done p at marseille , whereat hee was exceedingly astonished : as first that lewes freely and of his owne accord rendred himselfe vnto him , as it had beene an innocent lambe : and that the ladie liberta and other gentle-women became suiters vnto him in the behalfe of lewes , affirming that he was a very honest man , and alleging other such matter to the like purpose . he farther said , that hauing aduertised lewes of the commissioners comming thither . lewes answered , what should i doe ? shall i goe any where from hence ? where-unto he answered , that it behoued him to take heed to that , for by this meanes he would make himselfe guilty . yea , but said the magician , they will put mee to the rack . belzebub answered , i will take order that thou shalt haue no feeling of that . then the magician replyed , it may be so , but yet many dye there-with . belzebub reioyned , what is that to the purpose , if thou imploy thy life in the seruice of so great q a lord as lucifer , who hath done so much for thee ? heere-upon the magician was silent , and resolued to doe as belzebub perswaded him . after this day the wicked spirits began to put magdalene to the rack , turning and wresting her armes and legs , lifting her vp on high , and laying on her many tortures three or foure times a day . and this spectacle some of the presidents and counsellors , as well of the one court as of the other , stood by , and looked on diuers times , hearing him say withall , thou wilt cause lewes to be put to the rack , it is good reason then that i put thee to the rack , and at the exorcismes hee made her to cry so loud and so long , that they feared least shee had broken a vaine . the acts of the . of february being fryday . belzebub being at the exorcisme adiured to tell whence hee came the day before , being thursday , and the . of february , when as he had left the posses sed woman for a time : hee answered , from visiting our mr. lewes , who is in prison very sad . being adiured to tell what conference he had with him there : hee answered , he delt with mee to hide the markes of his body , and to turne them inward : as also those of magdalene that they might not serue as testimonies against him , which i promised him to doe . being demanded whether it was in his power to doe it : he answered , yes , and that he would doe it to make men beleue that such markes were but imaginary . and further , i haue promised ( quoth hee ) to freé him from prison within these eight daies . we haue found by experience that this was a fallacy , for it is true indeed r that he departed out of prison eight daies after he was committed , but it was to bring him to the palace there to confront him with magdalene , and afterwards to search for his markes . the acts of the . of february being saturday . about foure of the clock in the after-noone the phisitians founteine and grassi , together with b●ntemps the surgeon and anatomist found againe the motion in the s forenamed parts of magdalens head , as if it had been frogs mouing in the inside but belzebub being once departed out of her , they found the beating of the braine to cease , and to be in her as in other men . and hauing felt her pulse in both armes , and found that it beat equally without any alteration , they thereupon concluded , that the foresaid motion was not naturall , but arysing rather from voluntary then naturall spirits . at the same time asmodeus the cheiftaine of luxurie began to moue magdalene to wanton and vnchast actions , as hee had often done at s. baume , thereby to bring her to shame . after this the said phisitians and surgeons caused her sometimes to walke , and then to sit and to make repression of those motions as much as she could , but she being then in her right senses answered , that she could not by any meanes hinder it , nor could they themselues withstand or remedy this same whence they inferred that by the course of nature this could not be . t it is obseruable , that euery day during the holy masse the diuell assaulted her extremely in all the parts of her body , and it was maruelous to the beholders to see , that when shee had once receaued the holy communion , presently those motions ceased , and there followed a great calme as well in her soule as in her body . the same day one of the diuels , who called himselfe carton , cried and howled saying , that hee was beaten and burned . being adiured to yeeld the reason why , he onely answered , it is that accursed fortitude the good angell of magdalene which beats mee often repeating , accursed u fortitude let mee alone , and this lasted by the space of an houre . the acts of the . of february being sunday . father francis billet saying masse , and being come to his memento , belzebub cryed out foure times , why x prayest thou for magdalene ? and when masse was ended , the priest assured vs that hee then prayed for her . afterward the diuell would not suffer her to set her knee on the ground . and as they forced her to doe it , belzebub said , no , it is not yet time : but as soone as the priest had ended the last words of the consecration , presently he made her kneele saying , loe there . after dinner the markes of the woman that was possessed were searched which shee had in her feet , in her reines and right ouer against her heart , and they were all found to be voyd of sense . then said belzebub , i laboured to make them sensible , but god hath hindred me , after this the diuels put magdalene to the rack very sorely by the space of a quarter of a houre , in the presence y of monsieur thoron counsellor in the court of parliament , and deputed for a commissioner in this businesse , and monsieur garandeau vicar generall vnto the most reuerend the arch-bishop of aix , and also one of the deputed commissioners , there being withall present thomassin the aduocate generall in the court of accompts and de calas of the kings counsell in the parliaments of aix . concerning the foresaid z markes it is worth the marking , that monsiour simeonis , an honest man and a wife , well knowen in that citty , who managed all the affaires of the arch-bishop , told father michaelis , that after the markes were found vpon the magician , hee went to see him , beeing of his acquaintance since his youth , who in a familiar manner assured and told him , i shall but mock the world in comming thither , for i haue a spirit at my command who can free mee from all men liuing and couer my markes . and hee demanding how they were then found . the magician answered , gods finger is in it . the acts of the first of march being tewsday , untill sunday . from that day vntill the . of the same moneth , during the holy masse , belzebub began to make his a renouncements in behalfe of the magician , as lewes had giuen him comission to do , thereby to assure his obstinacy and fastnesse to him . but hauing in charge to do it inwardly , god intended to manifest his malice by the ministery of fortitude , and therefore caused them to make them outwardly with as loud a voice as the maide could cry , in so much as it was doubted , least shee had broken a vaine , terrifying all the beholders , and driuing away some who were the more fearefull . he cryed saying , i renounce paradise in the behalfe of lewes gaufridy . i renounce the trinity , the father , the sonne and the holy ghost , in the behalfe of lewes gaufridy . i renounce the eucharist , all holy inspirations , all the members of iesus christ ( naming them all from the head to the feet , and particularly renouncing euery particular member ) all the masses and prayers which were said for him , and any thing that might serue as a meanes for his saluation . after this hee added i renounce the virgin mary , i renounce michael , gabriel , raphael , vriel , fortitude , and all the quiers of angels . peter and all the apostles . lawrence and all the martyrs . gregory and all the doctours . lazarus and all the bishops . dominique and francis with all the confessours and votaries . mary magdalene and all penitents . martha and all virgins , all instructions and sermons , adding to euery one , in the behalfe of lewes . lastly hee concluded , with the b masses of michaelis , romillon , francis billet , and anthony boilletot . and when the chalice was eleuated , hee cryed out sundry tymes , lord , i renounce thee and thy bloud , and let the bloud of the iust one fall vpon me in the behalfe of lewes gaufridy . c there was at that present an heretick walking in the hall which ioynes vpon the chapell of the palace , whom his brother being a catholike , had brought thither to beholde these strange sights , but hee durst not enter the chapell . then belzebub cryed , make that heretick come in , whereat the by-standers were much astonished . then said the brother of the heretick who was there present , he speakes truth , for my brother who is an heretick walkes in the hall . d thus continued he all the dayes following , during which time the magician lewes was brought to the chappel , to the end he might vnderstand the renouncements which belzebub made on his behalfe . and as lewes beheld magdalene thus tormented of the diuel , belzebub turning himselfe towards him , said , come hither my friend , and see if i doe not torment her as much as thou desirest . at this passage was present monsieur thoron counsellour of the court of parliament , and commissioner in this businesse , with diuers others . this hapened on saturday after masse . e the same saturday after dinner , the magician was againe brought to speake with magdalene face to face , who still maintained stoutly and stifly all that shee had before deliuered against him . f this done at euening hee was visited by the three physitians founteine merindol and crassy , and two chirurgeons bontemps and pronet : and hauing stripped him in the presence of thoron and garandeau , the forenamed commissioners , they found him in a shamefull and odious fashion , whereat they were ashamed themselues , and turned their faces aside . afterwards being blindfolded they searched him with needles , and when they touched the sensible parts , hee cryed saying , you hurt mee ; and when hee cryed not , they thurst in the needle vp to the head without any appearance of sense . by which meanes they found vpon his body three markes , where-upon hauing his eies vnmufled , and being re-apparelled , hee thought that they had found no markes on his body , and so returned very merry to the prison : but two dayes after being aduertised of the relation which the forenamed phisitions and surgeons had made , he was much dismaid at it , g and would needs moue a question , whether the diuell had power to marke a christian without his consent . then said father michaelis to monsieur thoron , if this man were in auignion he should be burnt to morrow next , for such markes doe plainely conuince him , and they are neuer found but vpon magicians . for god permitteth not that his children who are members of the mysticall body of iesus christ , should beare the marke of his enemie , but hee markes them inwardly by the holy ghost , and the character of baptisme , and outwardly in the forehead by the chrisme and the signe of the crosse , and by this marke hee distinguisheth the elect from the reprobate in the . of the reuelation . and as it is said in the same booke , he will not suffer his elect to carry the marke of the beast , some being willing to dispute vpon the point , alleaged that god permitted satan to strike iob in all his bodie . to which the said father answered , there is great difference betwixt a blow or a stripe , and a marke ; the blow is giuen for correction , the marke in token of subiection : the slaues of turkie carry their masters marke in their forehead , burnt with an hoat yron , but it is another matter when their masters whip them till the bloud come . s. antony and other holy men haue beene beaten by diuels as iob was : but you shall neuer finde that the diuell stamped markes vpon their bodies , the stripes cease , but the markes remaine , and if that could be , the diuell would marke the pope himselfe and all the iudges , and who is that father of a family who would suffer his sheepe or bull to carry another mans marke ? and so the question was at an end . h the selfe same saterday at the confronting of the one against the other . magdalene said vnto the magician , thou canst not deny foure things : first thou canst not but remember how thou diddest abuse my body , and take away my virginity at my fathers house in marseille . secondly , how thou diddest lead me to the synagogue , and with thine owne hand diddest baptise me in the name of the diuell , and anoynt me with their execrable chrisome , causing me to renounce god , and my portion in paradise , and to make all other renounciations which they vse to doe in synagogues . thou diddest also stampe the diuels markes vpon me , which i still carry in my body . thirdly , thou hast giuen me an i agnus dei , and a peach charmed . fourthly , how thou hast sent the diuels vnto mee , which doe now possesse mee , because i would enter into the order of s. vrsula . to these accusations , lewes the magician made answere , that they were all false , and that hee would take his oath in the name of god , the virgin , and s. iohn baptist that it was most maliciously vntrue . then said magdalene , i vnderstand you well . this is the oath of the synagogue , where , by god the father , you meane lucifer : by the sonne , belzebub : by the holy ghost , leui●ithan : o damned villaine . by the mother of god , thou meanest the mother of antichrist , and thou callest the deuill , who is the forerunner of antichrist saint iohn baptist. whereupon the said magician remained much confounded . and for the more ample demonstration of his villany . it is to be noted that in an exorcisme performed at saint baume within the holy penitence belzebub said , that this magician was more swolne with rancor and malice against christ iesus then themselues were : for they did abhorre and hold in detestation , the more then deuellish inuentions which hee daily deuised : hee also made certaine accursed memorialls to helpe the remembrance of those that were in the synagogue , that they might more abundantly and readily blaspheme , and do villany to christ iesus , especially during the time that he liued vpon the earth . but ( said he ) he hath cousened himselfe , for we haue deceaued him in the schedule which he hath made vnto vs , wherein it is couenanted , that after the tearme of . yeares he was to be ours , and we were to carry him away body and soule : but wee haue so cunningly changed the number of yeares that there are but two yeares remaining . it is . yeares agoe since he was first a magician , and now we haue reduced the schedule to sixteene yeares . it is to be obserued that magdalene did vpon this occasion tell vs that she had vnderstood by him , that at the first he was but a sorcerer , but the synagogue seeing that he had a practicke head , and did performe the deuillish acts that were enioyned him to their content and liking , as also because he was a great inuenter of new d●uice● , thereby to aduance the kingdome of sathan , they made him a magician , and at last they made choice of him for their prince . k in the whole course and current of the magicians obstinacie we haue obserued : that as the true christian hath a true sympathie with the hart of christ iesus , and therefore his heart is humble , charitable , patient , &c. so the magicians haue in their heart a participation of the obstinacy of lucifer , vnto whom they haue dedicated themselues : but this is not by any infusion , for that were impossible , but by adhering and consenting to the ceaslesse batteries and temptations of the deuill , by which they are endarkned and remooued from the beame of grace . the acts of the . of march being sunday . as well at the exorcismes as at all the masses which were said this day in the chapel of the archbishops palace , belzebub did not cease to make diuers renunciations in the name and behalfe of lewes gaufridy , as wee haue formerly noted vpon the first of march : but now he vsed more vehemency and cryed so lowde that magdalene grew hoarse , so that her words could hardly be vnderstood , yet did the deuill still go on with that impeatuous course of speaking . the same day belzebub made recitall of the conference he had with lewes in prison , after that hee was searched whether he had any markes vpon him , or no , saying vnto him , if thy markes be found betake thy selfe presentlie to renounce god , and all other things as before , and bequeath thy selfe wholy to the seruice of lucifer . vnto whom lewes made answere , why if the markes be found . i do not possitiuely affirme this , said belzebub , but i say and demand , if such a thing should happen , wouldest thou endeauour thy selfe to renounce god as formerly thou hast done ? to which the magician replied , i will renounce him for euer , and will for euer serue lucifer . it is worth obseruation , that when as at sundry times he recited vnto vs things of the like nature tending to the dismasking and opening of the magician , and we would aske him , why hee made detection of these things that did so much preiudice his confederate and seruant , he made answere , i am constrained thereunto by your exorcismes : when i am with him i make shew of great friendship , l and seeme ready to do for him whatsoeuer he will command me , but when i am here with you i betray him and make a mocke of him . know you not that there are traytors amongst men , and that there is no sinne which a man may commit that is not more amply residing in deuils , or at the least committed by their instigations and suggestions ? if men be traytors wee deuils are so too● if men bee proud , we goe beyond them also in pride and arrogancy . the acts of the . of march being munday . belzebub still continuing to make the renunciations aforesaid at the time of masse , magdalene grew hoarse more and more , so that she could scarsly speake a word . vpon this there came in by chance a certaine honest priest an almner vnto a b●shop , vnto whom belzebub turned himselfe , and said : behold a m true priest , who goeth in good clothes , and is not like one of these poore snakes ill fauouredly attired and al to be tattered : nay , which is more he hath crownes in his purse . all which was found to be true , the said priest confessing that he had indeede certaine crownes about him . so that it appeareth that the gaudy and soft rayments of priests is pleasing to belzebub , who is wonderously contented to see silkes and veluets worne by priests in their owne clothes which they vsually weare : but hee cannot endure to see them worne in the priestly vestments that belong vnto the altar . the acts of the . and . of march being tewsday and wednesday . vpon these two daies belzebub at the time of masse did make magdalene to skud and runne vp and downe the chapel from one end to the other , although m she were vpon her knees , laughing and making mouthes , which was very wonderfull to behold . at the gospell , belzebub held her in , and beganne to make his accustomed renunciations as afore said , crying and making repetition of them in behalfe of lewes gaufridy . and monsieur perrin a burgesse of marseille chancing to come into the chapel , hee disclosed vnto him n that his wife was beset and inuironed with a dreadfull troope of diuels . vpon wednesday about foure of the clock in the after noone , there came a certaine man of marseille into the chamber where magdalene remayned of purpose to see her . at which very time all the diuels which were in magdalens body were o in an vprore against the magician , and did endeuoure to expresse their rage by crying and making a noyse as magdalene reported , who affirmed that shee strugled with all her forces to hinder them from making this out-cry , so that her face became extreamly red there-with-all , as the reuerend father celsus , gardian of the capuchin fathers at aix , and another frier his companion together , with many others who heard this report , did rightly obserue . p at the morning exorcisme father francis the capuchin being assisted by father lawrence of the same order , did adiure belzebub by the power of god , to disclose what the nature of that strāge sicknes was , wherewith father angel the capuchin was for the space of foure yeares so grieuously tormented . after much renitency and imposition of punishments , hee answered , that he was charmed at marseille , when he sat at supper in the house of monsieur de greau , where lewes gaufridy and magdalene , were also present , where the said lewes caused the charme to bee put in the said fathers glasse by the inuisible assistance of diuels , which was compounded of many powders , and of the bones of young children which they had eaten in their sabbaths . and the said charme did inuade his whole body , so that he is not yet able to helpe himselfe , and hath no diuels in his body , but without . also one named cordon sell sick , & lay bound in his body , to the end that a charme which the magician gaue him , out of ha●●ed that he had been reprooued by him , when he preached at marseille and lodged in his house , about his ouer much familiarity with women , might haue the better operation . it is a note very obseruable , that this day there was a new charme cast vpon magdalene to breed in her a loathing of eating flesh , fish , or eggs , and of drinking wine , to the end that by dis-seasoning and distempering her , shee might die for hunger , or at the least make retraction of her depositions again●● the magician . and q the truth is , that as soone as shee to shew her obedience did offer to taste the least bitt of those things , the diuell presently pulled her from the table , and r racked her in a horrible manner , wresting backward her legs and armes , and making her bones to crack and grate one against the other , and making her fingers crooke sundry ways , which indured sometimes for the space of halfe an houre , sometimes a quarter of an houre , and sometimes an houre . and this terrible handling continued till the end of aprill , at what time the magician fessed the fact . there also came much people of the best note in the citty of aix , at the time when magdalene vsed to dine and sup purposely to see this spectacle . one day after dinner a ladie brought her some drage powder , and some syrope to giue her to drinke , but the diuell would neuer permit her , shutting vp her teeth and saying , all these things are too too nourishing . the acts of the . of march being thursday . vpon this day magdalene reported to vs , that about midnight last past , shee being not able to take her rest , walked vp and downe in her chamber , and vpon the sudden found her selfe circled & ringed in by a troope of diuels , who all perswaded her to returne vnto them . vpon her refusall , they bad her call to remembrance , whether the day before being the wednesday in mid-lent , shee and some others had not bequeathed halfe their hearts vnto the diuell , and the other halfe to the prince of magicians , and whether shee had not done the like by her body ? which shee did remember by this accident , although formerly shee had not thought vpon the same : but hauing many tymes renounced all these diabolicall donations , the diuels presently vanished away . at the morning exorcisme belzebub cryed with a loud voice , the diuell take all magicians , who are the cause of these so vnsupportable torments which i endure : for wee might easily perceaue that hee was grieuously tormented by his puffing , and fuming , and turmoyling himselfe , as if hee had been in a hot boyling caldron . then taking magdalene by the throate , as his manner was , making shew as if he would strangle her , father anthony boilletot s did put two of his consecrated fingers vpon her throte , where-upon belzebub cryed , the diuel take these consecrated fingers that doe put me to this paine . here is to be noted , and experience it selfe doth cleer it vp vnto vs , that when a priest doth put his consecrated fingers in the mouthes of those that are possessed , and betwixt their teeth , the diuels dare not byte them , and are at a stand , as an horse checkt with a bit , crying and saying , put other fingers heere , and thou shall see how wee will vse them . this experience ought to put the ministers of hereticks with all their adherents to vtter shame and confusion . the acts of the . and . of march being fryday and saturday . the magician lewes did vpon fryday intreate monsieur garandeau , and monsieur thoron , two of the comissaries to send vnto him monsieur gombert priest of nostre dame de grace , and of the congregation of the oratory , that he might confesse himselfe vnto him , hauing at that time some glimpse and dawning of that diuine light , although t afterward there could no great signe of contrition be perceaued in him . the same fryday after dinner , a certaine gentleman publickly knowen to bee an heretick through all the city of aix , came vnto magdalen and said vnto her , wench take away all these crosses that thou hast about thee , and thou wilt presently be deliuered , for all is nothing but u imaginatiōs : for my part i could wish that al the diuels which are in thy body might enter and take possessiō of me , this was thoght to be a very rash speech . vpon saturday monsieur garandeau did question magdalene , what those red pimples were which were found vpon the reines and shoulders of lewes . she answered , i know thē wel , for euery wednesday and friday in the moneth of march , the magicians are marked by diuels with a peece of hote yron in contempt of the wounds of christ iesus . in discoursing thus , the diuell who euer since thursday was silent , and had withdrawne himselfe , leapes vp into her tongue and said furiously , thou makest a discouery of me . being asked who it was that spake : she answered , it was balberith , who in scripture is called baalberith . iudg. . the acts of the . . . and . of march being sunday , monday , tewsday and wednesday . dvring these foure dayes there happened no new occurrents , but onely certaine strange gestures , and some renunciations as vpon former dayes . the acts of the . and . day of march being thursday and fryday . the thursday at night , because the sexton of the cathedrall church at aix called s. sauiour , which is ioyning vpon the arch-bishops house , had reported vnto monsieur garandean , that in the chapel which is called the chapel of s. sauiour , and is the most priuate place of all the church , and the most charily kept , there was a reliquary locked with a key , where there were many bones decently and reuerently ranked , and no man knew what it was , but that there was a likelyhood that it might be the relicks of saints , the said garandeau was of opinion to haue her that was possessed to be brought thither , and to exorcise her in that very place , to see the countenance and the portment of the diuell . being come thither , they tooke two skulls , one of a lesser size and another greater , and applyed them one after the other vnto her that was possessed : where-upon she wagged her head from one side to the other , and could not stand quyet , but euer said , take this away . the diuell being many times exorcised to tell what relicks these were . he answered , with some renitency : they are the relicks of b●shops : would to god that i were as holy as they , yet are they at deadly send and enmity with me . he that spake this was belzebub . then he cryed . i can indure this no longer , i must get mee gone , and so he departed as he was accustomed . and when the priests that were there present , had giuen thankes vnto god , saying . te deum and the prayer to the blessed trinity , monsieur garandeau began againe to exorcise , and applied vnto her the said skulls , whereupon shee turned her head heere and there , as shee had formerly done , saying , touch mee not , i doe very s●fficiently feele the vertue that is in them . being asked who it was that spake , the deuill answered , i am oscillon that doe now speake , for belzebub is gone to giue the magician aduise to weepe ( because it was commonly said , that magicians doe neuer weepe ) and magdalene being questioned concerning the same , when the priests had left exorcising , she confessed , that when magicians or sorcerers would weepe , they put the two fingers next the thumbe vpon the two temples of their head , and then they fall a weeping presently , but not from apprehension of greefe as others doe , albeit they see themselues in danger of death , but coldly and forcedly , so that you shall scarsly see their teares to descend lower then their cheekes . father celsus , gardian of the couent of the capuchins at aix , being together with his companion , aduertised hereof , x who did conuerse in prison with the magician , and kept him company all the time of lent vntill his death , remaining with him at night to comfort him & to exhort him to repent , that so he might dis-engage himselfe from those wicked spirits , which should come to visit him for further confirmation of his obstinacy , which they did with great charity and mortification . god so blessing them that they did not loose their paines , but were the instruments of the acknowledgment which he made of his sinnes , and of the confessions and depositions which hee afterward set downe : these two charitable fathers ( i say ) hauing had information heereof , did forbid him to put his fingers vpon the said places , where-upon his weeping left him . but returning to our former purpose , oscillon was adiured to tell whose these two skulls were : where-upon he answered , thou together with thy relicks shalt not know this , onely thus much i will giue you to vnderstand , that they vnto whom these skulls did formerly belong , did master the diuels better then all you ; looke and you shall finde others also . then they applyed againe vnto her the lesser skull of the two , where-upon he said : y this is the head of an archbishop who is my arch. enemie : and so the deuill retired himselfe and would speake no further . magdalene being demanded what she felt in her body when the skulls were applied vnto her , she answered that she felt as it were a great flame of fire in her body , and that she heard the deuils speake within her , that the lesser skull did sometimes appertaine vnto one that was a great enemy of oscillon , and the most mortall foe that belzebub had : so growing very late euery man retyred himselfe to his owne home . the next day which was friday at the morning exorcisme performed in the chapel belonging to the arch-bishop , belzebub was adiured , who without making any great resistance , after the application of the two skulls which they had purposely brought thither , said thus . the greater skul is raymonds bishop of arles : z the lesser is anthonies , bishop of aix . i wonder ( said he ) you did not also bring the head of charles : whereupon , they afterward looking among the said bones did indeede finde another head . the said monsieur garandeau vicar generall of the arch-bishopricke , commanded a priest of the church called master claude meffredy to bring a skul from the church-yard , which being applied as the former belzebub laughed at it , and suddenly issued forth being called ( as it seemed ) by the magician as he was wont . the diuell being againe exorcised , oscillon came sorth and said ; this is the skull of one that is damned , whom we burne and fry in hell : but these heads of anthony and raymond do burne me more greeuously then the fire in hell , and so he wreathed her head from one side to another , shaking it and causing it neither to stand nor to lye still , as long as those two skulls were vpon her , and said : these skulls ought to bee had in as much veneration , and deserue aswell to be inchased in gold , as those that are below in the vestry of saint sauiour ; and he chollerickly added , the sabbath could not bee kept heere in her chamber for feare of ●hese two skulls . for the truth is , these two skulls were brought and laid all night in magdalenes chamber . the acts of the . . . . and . of march , being saturday , sunday , munday , tuesday , and wednesday . dvring these fiue dayes there happened no new passage : onely the sunday after dinner as magdalene was walking in the gallery which was ioyning vpon her chamber , there came vnto her a magician called iohn baptista , who with a pin did pricke the finger which is next to the little finger , and tooke some blood from her and presently vanished . at that time father francis billet , and fryer anthony boilletot did walke in the said gallery , and magdalene stood at the window looking downe into the base court and leaning with her hand vpon the window : as soone as the thrust was giuen she went vnto the said fathers , and shewed them the blood which still dropped from her finger , and they saw three dropps of blood vpon the window . and being astonished herewithall , they acquainted monsieur thoron the commissary and monsieur grassy a physitian , who were in the hall , with this accident . this blood was drawne from her to make a charme therewithall against her , because her loue to the magician grew cold : which charme did worke the next day so vehemently , that it caused her to leape and skipp with great violence , so that foure men could not hold her in : and being gotten vp vpon an high place , if she had not beene by fine force taken from thence , she had been in danger to haue fallen and hurt her selfe . also , the said charme did breed great paines in her inward parts , so that shee oftentimes fell into a swoune : which did thenmore especially happen , when any mention of this charme was made vnto her . after dinner the singing men and musitians of s. sauiour came to solace & refresh the poore possessed woman : & as they were singing a straine of musick , the diuel was sore vexed , and tormented her al the time of the singing , with extraordinary violence . besides , the said charme tooke away from her her appetite to eate , and being commanded by father romillon to eat vpon paine of disobedience , and in despite of the d●uell , she obeyed the same , and was presently racked by the diuels , as she had been before when she would offer to taste any fish or wine , for they wrested her armes and leggs backward , and lifted them vp on high in a very strange manner . the acts of the . and . of march , being thursday , fryday and saturday . on thursday was magdalene in token of her humility and obedience commanded to sweepe the chapel : which when shee accordingly performed , the diuell made her cast the besome on the ground , and then tortured her , as hee had done the day before . for god had permitted him to redouble her torments euery day twice , that shee might mortifie her selfe , and giue satisfaction for her sinnes . the next day in the morning about . of the clock , she was desirous in token of her obedience , to sweepe the church : but the diuell being impatient to see this her humility , did grunt and grumble , crying , the diuel take him that is the cause of this , and so she began to be at quiet , and remained very well comforted . on these three dayes , whensoeuer the blessed sacrament was tendered vnto magdalene , the diuell would draw back her head , and make her so haue the hickcough which continued for a long season , vntill the exorcismes and patience of the priest did master him : and then she remained in good comfort . the saterday which was the vigil or eue of palme-sunday , father michaelis would haue confessed magdalene in the chapel , but the diuell would none , running and skipping from one corner of the church vnto the other . then did the said father exorcise him , and adiured him to tell his name , who answered , a i am carreau , that harden mens hearts , and am commanded to make her heart hard as steele , that shee may not this day confesse her selfe or communicate . then did the said father r●ply , cursed spirit , art thou not ashamed to resist thy god and thy creator ? to which he answered with a smal complaining womanish voice , i remember indeed that god hath created me , and then hee presently after sent me to hell . and deseruedly ( said the father ) because after , so great a blessing , thou wouldest by defection fall from him . b carreau said , wee were at such ease , and were such goodly creatures , that wee would not bee in subiection vnto man. but since ( said the father ) such is the pleasure of god , why then resistest thou ? carreau answered , when a captaine leadeth a band of souldiers , they doe all follow him , and doe not you obey your kings when they command you ? then ( said the father ) true , but it must be according to our high soueraignes intention , and the obedience which we owe vnto him ; lucifer did not create thee . i grant it ( said carreau ) but let a man all daies of his life treasure vp a multitude of impieties for the wrath of god to take vengeance on , yet doth he euer finde mercy and c we committed but one sinne , & were forth with damned . god ( answered the father ) doth obserue that men are full of ignorance and frailty , but your offence was founded vpon meer malice . but ( said carreau ) they returne to their vomit , and doe more transgresse then wee that are diuels . then ( said father michaelis ) come hither , when the soule is diuorced from the body , it is as pure a spirit as are your selues , doth god euer take pitty vpon them then ? to which the diuell answered . he doth not , and so presently held his peace , and magdalene had liberty to confesse her selfe , and receiue the communion . the acts from the . of march being palm-sunday , till good-fryday being the . of aprill , vpon sunday at morning masse , there came a wicked spirit sent from the magician , and entered into the body of magdalene , his name was aurey , and he said that hee was the sixth in the order of seraphins , who laughingly and in ieasting manner told them , that he would not leaue her tongue vntill hee had executed his commission . being adiured to tell why hee laughed so immoderatly : because ( said he ) yesterday about . of the clock , it is iust . yeares agoe since lewes gaue himselfe vnto the diuell , and to day this very houre it is so long agoe since hee made vnto vs his first schedule written with his bloud , drawing the same from the fingar of his left hand where the veynes of his hart do lye . this being done , hee began to make his renunciations in the name of lewes , as hath formerly beene declared , crying aloud so that hee was heard a great way off : and when they applyed vnto her back a crosse of gold , he said , take away this , there is a crosse behind me , and touched one of the nayles of the feete in the said crosse . after dinner there was a man brought to marseille who was much doubted to be possessed . and as soone as he entred into the chamber , the diuels that were in magdalene began to bussell a litle , and at last fell a bellowing , one of them saying , this man hath . diuels within him , and a legion that watch him without : if he bee not looked vnto , he will within these . dayes bee vtterly vndone . hee was possessed vpon the feast of s. michael they that gouerne and are the cheefe within are two , garanier and sandrié . it is to be noted , and we haue had experiment of the same , that the diuels who are in diuers bodies cannot indure to be together ; if they doe , they d grumble one against the other , and seeme to be ready to deuoure one another , like wolues and hogs . hence was it , that wee were forced to separate magdalene and louyse , which proceeded from their pride and malice . vpon holy munday in the morning magdalene was shrewdly tempted to deny confession vnto her owne confessor father francis billet , and this temptation continued from the morning till eleuen of the clock , when the diuell-being ouercome by the patience and perseuerance of the said priest , did giue ouer his assault , and shee acknowledging her fault , confessed her selfe vnto the said father , although shee had before protested that she would more willingly confesse her selfe to any other . where by the way wee may note , that to change our confessors is many times a temptation of the diuell . about this time , he of marseille that was possessed was brought vnto the chapel , where-upon the diuels that were in magdalene began to bellow so hideously that they were forced to constraine him to goe out of the chapell . heerein the diuell behaueth himselfe like vnto a tyrant , who cannot indure to haue a great lord dwell neere him : so high is his heart swollen with malice and arrogancy . after dinner belzebub made magdalene take a knife and set it against her breast , tempting her to kill her selfe with her owne hand . when the knife was taken away , hee caused her to lay hold on her owne throate , and would haue strangled her , if they had not hindered him . about two of the clock in the after-noone belzebub cryed so hideously , that father michaelis and his companion heard it into their lodging , which was on the other side of the arch-bishops house a great way off : which when they heard , they ranne thither , and being adiured by the said father to tell what the reason of this so terrible an out-cry was : he answered , i cannot but bee mad that magdalene doth thus surrender vp and make e resignation of her owne will. vpon this day monsier thoron the commissary did relate vnto vs , that the saturday last past beeing palme-sunday eue , the court , as their manner is , went in visitation of the prisoners , where lewes gaufridy to excuse himselfe said vnto them , that hee did giue himselfe wholy to the diuell , if hee were not innocent , which is agreeable vnto that which aurey said on palme-sunday when he laughed , and was so merry that the magician had giuen himselfe vnto the diuell . then the said monsieur thoron said vnto him speake not after this manner , for hereby you doe but settle and confirme your sin with greater assurednes . vpon holy tewsday in the morning carreau whose imployment is to harden mens hearts , did withhold magdalen from confession , so that the combate continued till twelue a clock against him , and when the exorcist did impose more punish●ents vpon him , he said he was a torturer and a hangman , but in conclusion they remained with the victory against satan . vpon holy wednesday in the morning monsieur de segoyer one of the counsellors of the k●ng seing the strange gestures and torments which magdalene , according to her custome , did suffer during the time of masse , hee being on his knees did p●●uatly and a-part powre out his prayers to god in behalfe of her that , was possessed , which hee did very heartily and with much affection . then belzebub turned himselfe towards him and said , pray for thy selfe and let her alone . whereat this counsellor was much abashed , for hee prayed with great silence . on this day magdalene was asked by the two aboue named charitable capuchin fathers ( who tooke the paines to remaine all night in prison with the f magician , to see if they could conuert him ) what the reason was that the magician did so often fix his eies vpon the ground when they spake vnto him . where-unto she answered , a magician may be knowen by his eies when hee looketh fixedly vpon the earth , and cannot endure to settle his eies vpon those that looke vpon him . they are also knowen ( said she ) when they stoope downe to the ground and take vp a straw , for then they aske aduice of the diuell , and doe homage vnto him by bowing for this straw . which being once obserued by the said capuchin fathers , they found that the magicians custome was to doe so . vpon holy thursday the diuels did torment and vex themselues during the time of exorcismes , tossing the woman that was possessed heere and there to her great disquiet . after the communion was ended , shee presently sound ease . the acts of the first and second of aprill being holy fryday and saterday . vpon g holy fryday in the morning the magician , by diuine grace and the particular influence of that celestiall light , began to confesse his sinne to the two capuchin fathers who had watched with him in prison , after they had all the time of the lent by many perswasions diligently exhorted him there-unto , saying , that hee who had as vpon that day forgiuen those that had crucified him , would take pitty vpon him , that had handled him a thousand-fold more strangely and ignominiously , so that the magician was determinatly bent to make confession of his witch craft vnto iustice , as afterwards he accordingly performed . this crosse is the instrument , and this death of christ iesus is the efficient cause of the remission of all our sinnes , be they neuer so enormous or numberlesse . as magdalene was hearing the passion sermon at a window of the arch-bishops house , otherwise called the chapter-house , father michaelis who was at that time the preacher did inueigh against magiciās , whereupon belzebub began to say aloud , there is no small number of them in the citty of aix , and afterward added , there is a frier in this assembly that is fallen a sleep , and indeed they found that one of those , who was wont to watch with the said magician in prison , did at that time slumber a little being sate amongst the people . vpon holy saturday magdalene , in token of her humility and obedience , tooke the besome to sweepe ●he chamber , whereat the diuell grumbled and cryed very fiercely . and when the confessor would haue confessed her , belzebub did so dull her and make her sleepie , that she remained without motion iust as a pillar of brasse . and after many exorcismes , prayers and impositions of punishments shee came to her selfe , and belzebub departed from her . whilest the exorcisme yet continued he returned againe , and thrust a pinn in magdalenes eare , which caused much paine and anguish vnto her , shee crying and pointing to the said pinne , but they could not pluck it forth with their fingers , and were forced to haue litle pincers to draw it forth by maine strength . belzebub being adiured to tell what his purpose was in bringing the said pinne thither . hee answered , i haue taken the same from vnder the heart of the magician , and it was put there to shut vp his heart and make it obstinate , for it is charmed and inchanted . and i haue put it into the eare of this dragon h tharasque ( for so he called magdalene ) to hinder her from hearing the word of god , and all wholesome instructions . the acts of the third of aprill being sunday and easter-day . vpon easter day , belzebub at the time of masse did in a restlesse manner vex and torment himselfe , casting himselfe on the ground crying and offering to goe out of the chapel , and at the last hee slipped out indeed . that night at supper belzebub did nothing but grumble , and father francis billet said vnto him , why doest thou snarle thus ? canst thou not let the poore woman suppe in quyet ? then hee answered , i haue a secret to tell thee whether i will , or no. in the morning when i did so turmoyle my selfe at masse , the reason was , because that i fortitude did lay his command vpon mee , offering to force mee to take off my markes from magdalene , which i was constrained to doe presently after the communion . question her , whether shee did not suffer great anguish and paine in euery part about her , vpon which these markes were branded , when i tooke them off from her : which the woman confessed , but did not then know any reason of the same : the places also where these markes remained were searched , which then had sense and feeling , and were able then to yeeld bloode , whereas before they were deaded vp and made insensible , and not a drop of bloud would fall from them , but would rattle and make a noise like parchment , when it is pierced with a knife . magdalene further said , since my conuersion i was much agreeued with my selfe to haue the diuels marks still stamped vpon mee , but i dared not to pray vnto god for the abolishment of them , although hee then knew , and hath since granted my desire . belzebub being againe adiured did deliuer that fortitude had reuealed vnto him , that this was obtayned by the prayers of the blessed virgin , s. iohn baptist , s. michael , s. peter and s. paul , and they that did execute this commandement were fortitude and cleare-sight . he further said , that god had extended this singular fauour towards her , to take away the opinion of some , who conceaued that magdalene was not yet thorowly conuerted , and to giue assurance vnto her that she was no longer in the diuels clawes , that so she might with courage and resolution persist in that , which was so well begunne . the acts of easter-monday being the . of aprill . at the morning exorcismes the chapel was locked vp by reason of the prease of people that flocked thither . and frier anthony boilletot the companion of father michaelis comming towards the chapel , belzebub cryed , open the doore , k for behold tony would come in ( for so he called the said father after the rude manner of the pesants in the countrey of prouince ) and iust as he said , so it was . and there being put vnto his back de ligno crucis , belzebub cryed out and said , i doe wonderfully feare and tremble at this , and being adiured to tell why , hee said , it was part of the wood that touched the back of christ iesus . the acts of easter-tewsday being the . of aprill . monsieur garandeau vicar generall died this day in the morning , and belzebub whilest masse was saying , spake aloud these words , garandean is dead : i was at his death to try whether i could gaine him , and laboured to stagger his faith , but i could doe no good vpon him : he is now in the hands of the almighty . a good honest woman who was there present , hauing heard what hee had spoken , said , i make no doubt but he is now in paradise : where-unto the diuell said , soft l and faire , soft and faire . it is to be remembred that all this while magdalene was racked and exceedinglie tormented . the acts of wednesday being the . of aprill . as the father who was gardian of the capuchins was searching after a marke in one of magdalenes feete , belzebub gaue him a box on the eare , where-upon being exorcised and adiured , he was constrained with great submission and sorrow to aske him forgiuenesse . at the euening exorcisme belzebub said , that on easter day at . of the clock in the morning , hee went to hell to craue counsell of lucifer , what hee should doe with lewes , who already began to shake and prooue irresolute : he told him that he was to perswade lewes to recant , that so hee might haue his life saued , otherwise he was but a dead man , and bid him sit vpon his tongue and speake for him , because ( said he ) he is a very dotterell ( which is a foolish kinde of bird ) stopping and stammering at euery word . but in other things belzebub was to make him as meeke as a lambe , that men might haue a good opinion of him . the acts of thursday being the . of aprill . father romillon was of opinion , that it was fit to cut close magdalens haire , because shee tooke such delight in the yellow and golden colour of the same . whereat belzebub was exceeding angry , and tormented her without intermission all the time of the exorcismes , making her to plunge with her head downe to the ground , and by a continuall forced motion to bow it arch-wise , sometimes forward and some-times backward , and constrained her to beate her face with her first saying , i will teach thee to cut thy haire , for if i loose this hold , where shall i next betake my selfe ? the next ensueing time about midnight , the diuels did forceably cause her to tumble and leape , that so they might get her out of the chamber , where they that watched with her , did lye : but it was perceaued by father francis billet , who caused her to returne . yet when he was departed to take his rest , the diuels would haue caryed her through the chimney , and shee was found with her head against the wall of the chimney , as though shee had beene by violence lifted vp thither . but fortitudo her good angell did wi●hstand these their attempts . the acts of the . and . of aprill , being fryday and saturday . ever since good fryday the diuels did torture magdalene beyond ordinary , because that day about no one , the synagogue that was held at marseille had decreed , that she should dy through the vnsufferablenes of her torments . and that this was true , belzebub tooke his oath with all the circumstances and ceremonies belonging there-unto , and without reseruation of any malicious meaning what-so-euer , as experience it selfe hath since declared . for at the beginning of dinner they tortured her halfe an houre , and so againe at the end of dinner ; and in the middle they did euer disquiet her with continuall plunges of her head towards the ground . and at supper they tortured her after the same manner for the space of an houre , wreathing her armes and leggs backward , and making a generall dislocation of all the parts of her body : they did also make her bones to crack and clatter one against the other , and did displace her bowels and turned them topsie turuy ( as she her selfe afterwards reported ) so that the sound of these vnnaturall motions was easily heard . when these tortures were ended , then did they cast her into a dead sleepe or lethargie , so that shee seemed stark dead : and when she came to her selfe , and for obedience sake offered to eate her supper , they caused these strange motions of her head towards the ground to bee put in practise as before . the same was likewise done after the two exorcismes euery day , making her to cast her head towards the ground forward and backward , with which violent agitations , her face became as read as a coale of fire . in this fashion continued these torments till our departure from aix , which was the fiue and twentieth of aprill . on saturday the ninth of aprill , they caused her iawes to wag by extraordinary and vnnaturall motions , as monsieur fonteine , a learned and skilfull physitian , who was there present did obserue . the same day belzebub at the exorcismes tooke his oath that he and his companions were to bee constrained to yssue forth as soone as euer the schedules were deliuered . the same day the lo. arch-bishop of aix his almner did bring a certaine instrument of glasse made triangle wise , and none of the assembly did vnderstand for what purpose that instrument serued . where-upon belzebub being asked what it was , he readily made answere , it is an optick glasse to make a man see that which is not : which saying of his was found agreeable vnto truth , for it caused men to see woods , castels and arches in the aire of all manner of colours and other things of the like nature . the acts of the . of aprill being sunday . belzebub did take on and yell very hideously at these exorcismes , and being adiured to tell the reason thereof , he said , fortitudo and cleare-sight doe beat me by the power of the praiers of your lady mary , because , hauing had warning from god not to touch magdalene the night past , i plucked three haires from her head , which shee had diuers times refused to giue me . my purpose heerein was to lead her on to desperation , and to perswade her , that god had abandoned her since he suffered me to haue power ouer her . they did also beat mee , because i would not suffer her last night to take her refection , that i might weary the patience of the fathers which gouerned her , and so at last get the vpper hand of them . being charged to returne those three haires , he answered , i can not doe it , for i haue giuen them vnto magicians to make a charme thereof , which for some malicious purpose is already cast against the exorcists . the acts of the . . . . . and . of aprill , till the . and . day being sunday and monday . the said torments did still continue on , at dinners and suppers daily increasing more and more , which made the poore woman to cry so loud , that her voyce was heard a great way off , and did affright those that heard the same . belzebub also vexed her inwardly by strong batteries and temptations of dispaire ( as sh●e her selfe reported vnto vs ) suggesting vnto her that she had neuer made a perfect confession , or that her confessions were spyced and intermingled with much hypocrisie and dissemblance , egging her on to cast her selfe out at the window as shee stood there , or to stabb her selfe with a knife when she was alone . the night before he would haue had her burne her selfe , and when shee would not consent vnto it , hee cast her against the fire , where shee was found lying in a sound with her head close against the fire . euer at the exorcismes the gestures and torments did continue , but as soone as she had receaued the blessed sacrament these motions and gestures did forthwith cease to the admiration of all men . vpon fryday he tortured her in the chapel it selfe , but when the blessed sacrament was presented vnto her , and vpon the ●eceauing of the same , the wicked spirits did presently leaue her . at which tyme monsieur d' opede one of the kings counsellors , and three gentle-men heretickes , together with many catholicks were there present . vpon saturday , sunday , monday , tewesday , and wednesday shee was tortured m foure seuerall tymes with strong and extreame to●ments , as well in the chapel as in her chamber . the acts of the . of april being monday . there was a certaine young man of the age of two and twenty yeares , being a natiue of the citty of geneua called dauid meyrot , the sonne of peter and susan manteliere , who presented himselfe before father michaelis as inquisitor of the faith , that he might be receaued into the bosome of the church . as hee came into the chapel , the diuell said vnto him , beware how thou be conuerted , stick close to thy religion , and leaue mee not , for thou art of our side : this language did occasion in him a more setled confirmation to returne vnto the church , then before , because shee had neuer seene him , neither did she know the cause of his comming . being vpon his knees before father michaelis , he was asked whether he did abiure and renounce with all his heart , and as long as hee should liue the heresies of luther , caluin , and all other hereticks , the diuel cryed , o , not for so long a time . and as the said father continued on to aske him whether hee beleeued the catholick , apostolick , and romane church , the diuel cried , doe not say the romane church : and being full of fretting and fuming at what was done , hee violently would pluck her by the haire , whilest the man was making his recantation . when he had made profession of his faith , monsieur merindol a physitian and the kings professor , for the ioy hee tooke of the gaining in this new conuert , prayed vnto god to send him his grace to liue and dye in this faith . whereupon the diuell rose vp in a great furie and cried , merindol , if i come at thee i will mischiefe thee ; and so running towards him , he was held in by those that were present , which might be some tenne in number . then said the diuell , if belzebub were heere hee would crie and bee more outragiouslie furious then i am , being asked where belzebub was , hee answered ; he is gone foorth in a great chase at the time of the exorcisme , because she that is possessed was commanded to pricke his name with a pinne , and in contempt to tread it vnder her foote : which disgrace belzebub could in no wise endure . belias also is issued foorth , fearing lest hee might be so serued also , because his name was knowne . the acts of the . of aprill being tuesday . at these exorcismes the diuell brought vp a new fashion of torments , making magdalene to leape when she was vpon her knees , and as she was kneeling he caused her to giue great iumpes , so that she broke the stoole which was vnder her knees , although they had laid two cloakes vpon the same . his meaning was to haue broken her legges , as he afterwards declared : for lucifer did euer feede them with new experiments . the acts of the . of aprill being wednesday . belzebub being asked and adiured to tell whether magdalene were truly conuerted , or no , ( for some made a doubt thereof ) hee answered that she was , and that verrine and he did iumpe and agree in this : you may easily beleeue it ( said he ) since by the commandement of god i haue taken away those markes that were vpon her , which is a great miracle , and an infallible argument of her conuersion . being adiured to tell whether the magician were conuerted , or no , he answered : not very soundly . being adiured to tell whether he would surrender vp the scheduls , or no , he said : yesterday by reason of an act of humilitie and obedience that magdalene had performed , fortitudo did aduertise me from god , that if the magician were conuerted hee should surrender them himselfe : if not , then belzebub should bee constrained to present them openly in the face of the court both ecclesiasticall and ciuill , and then all charmes and poss●ssions should haue an end . then they applied a relique vnto the backe of magdalene , whereupon hee cried ; take her away from me , for she is an enemie vnto the synagogue . being adiured to explaine the meaning here of , hee answered . the synagogue hath three great enemies , magdalene , for her repentance , catherine of sienna , for her charitie towards her neighbours , and catherine of boulongne , for her puritie and great humilitie . and the reliques doe belong vnto this last . the acts of the . of aprill being thursday . vpon this day magdalene was seuen sundrie times tormented very cruelly both in the chapell and in her chamber : and at supper time she had some rest . but presently after supper leuiathan came and said : belzebub and i cannot be here , for we are busied at the prison . then he said , mistresse , since you haue not been made much of all supper time , we will now bestow the ●●ck vpon you : and incontinently foure diuels , whō she visibly saw , did giue her the racke for the ●pace of three quarters of an houre , after such a cruell manner , that three men , who kept her from falling , were all in a bath with sweating and labouring about her , so that they could endure the toyle thereof no longer . that which most disquieted her ( as she afterward told vs ) was the n vehement temptations wherewith they did inwardly assault her , which alwaies happened when she was not corporally tormented : so that she was vncessantly assaulted either within or without . the acts of the . of aprill being friday . after dinner there was an assembly held to proceed legally against belzebub , and to commaund him and his companions to auoid , or else to giue in the reasons o● their refusals . but as this decree was ready to be pronounced , belzebub came foorth of the body and fled away , ( as he had oftentimes formerly done at these assemblies ) for he would not answere but hid himselfe , and seldome caused those accustomed motions in her braine , but rather for the most part absented himselfe from thence altogether : and when she made signes that hee was there , hee would presently thereupon depart from her . in this assemblie was monsieur ioseph pelicot , prouost of the cathedrall church of s. sauiour at aix , vicar generall in the archbishoprick of aix , and in this businesse vicar surrogate to the bishop of marseille , because the prisoner was a priest belonging vnto that sea. there was also father michaelis as inquisitor of the faith , father laurence prouincial of the capuchins , father celsus gardian of the couent of the capuchins at aix with his companion ; father iohn la tour , corrector of minime friers at aix , who had been imploied to heare the prisoners confession , and to labour as much as possibly he could his conuersion ; father iohn francis a minime frier , who did exorcise in this assemblie ; father romillon , superiour of the priests of the doctrine ; father francis billet priest of the said doctrine , the ordinarie confessor and exorcist of this woman that was possessed ; master maifredy , almner to the archbishop of aix ; master lewes frank , sexton of s. sauiour ; father francis domptius , doctor in diuinitie of the order of preaching friers , with father anthony boilletot of the same order . louyse being brought before them , verrine in the exorcisme was asked where belzebub was ; he answered , that he stood close to lewes gaufridy his right eare , who was there present . father iohn francis being exorcising , commanded verrine to declare by externall and visible gestures the manner of the seraphins adoration of god , who answered ; how is it possible for me to shew it , for they haue no bodies ? being againe commanded vnto it , hee forcibly stretched foorth both his armes , and moued with them as birds vse to wag their wings when they flie , making expression by sundrie gestures of some great and inward affection , as one that did mightily long for something : in which action he bore himselfe strait and stedie . being commanded to reueale the adoration vsed by cherubins , he stretched out his armes as before , but not with so great vehemencie . being commanded to shew the adoration vsed by thrones , hee cast himselfe with incredible swiftnes flat vpon the ground , and stretched out his armes as wide as possibly he could . the acts of the . of aprill being saturday . vpon this day the masses which were celebrated thorow the whole citie of aix , for the conuersion of the magician , were ended : for monsieur pelicot , prouost and vicar generall aforesaid , had commanded thorow all the parish churches , priories and other like places of religion in the citie of aix , that vpon the thursday all the priests should sing the holy ghost , vpon the friday halfe the priests should sing the conuersion of s. paul , and the other halfe the conuersion of s. magdalene : vpon the saturday all should sing the hymne of our ladie : by the power and efficacie of all which , and through gods assistance , lewes gaufridy the magician was found in better case touching his conuersion . the monday following being the . of aprill , father michaelis departed from aix with the rest of his companions , hauing receiued directions from the most reuerend the generall of his order , to be present at the publike synod held at paris the feast of pentecost then next ensuing . whither being come , hee receiued aduertisement , that the said prisoner was burned at aix the last day of aprill by vertue of the arrest , which was pronounced against him . the tenour whereof heere ensueth . the arrest of the covrt of parliament of prouence , giuing sentence of death against master lewes gaufridy . it hath pleased the court to examine and search into the criminall processe and other proceedings , made by the authoritie of the said court , at the instance and procurement of the kings attorney generall complainant , in the case & crime of rape , seducement , blasphemie , magick , witchcraft , and the like abominations , against master lewe● gaufridy , originally descended from beau vezer lez colmats , priest , and beneficed in the church of acoules in the citie of marseille , defendant and prisoner in the prison that belongeth vnto the palace . the verball processe of the proofes and arguments is , that magdalene of demandoulz , otherwise of pallud , one of the sisters of the companie of s vrsula , was possessed , and held to be really possessed by wicked spirits , that were knowne and obserued to haue remained within her at s. baume , from the first of ianuary last past till the fifth of february , by frier sebastian michaelis doctor of diuinitie , vicar generall of the reformed congregation of preaching friers , and prior of the couent royal at s maximin : which attestation was formallie , and dulie confirmed by diuers other fathers , bearing date the . of the said moneth . the decree of the court containing the granting out of a commission to master anthony seguiran counsellor in the said court , to take informations which might concerne the fact of the said accusation , and to attach the said gaufridy and commit him to the prison of the palace : vpon the . of the said moneth . the informations and inq●isitions taken by the said commissarie , and the verball processe of the apprehension and commitment of the said gaufridy . another decree of the said court , which containeth a commission granted foorth vnto master anthonie thoron a counsellor likewise in the said court , to heare the said magdalene of pallud , and to take particular information of the proofes and principall allegations giuen in by the atturney generall ; and himselfe , together with monsieur garandeau vicar vnto the archbishop of aix , to indite the said gaufridy : vpon the . of the said moneth . the hearing , deposition , and confessions of the said magdalene touching the said rape , seducement , and subornation of her to practise those impieties which belong to magicke : as also touching the contract and promises made vnto the wicked spirits , besides many other abominations , mentioned in the verball inditement of the of the said moneth . another libell of informations taken by the said commissarie the . of the said moneth . the attestation of master anthonie merindol doctor of physicke and the kings professor in the vniuersitie of the citie of aix , touching the strange and extraordinarie gestures and passages that happened vnto the person of the said magdalene of pallud , during the time that he had her in cure , and before the manifestation of her possession : vpon the . of the said moneth . the report made by the appointment of the said commissaries , and giuen into the court b● maste● iames fonteine , lewes grassy , and the said merindol doctors and pro●esso●s of p●ysicke , and peter bontemps surgeon and profest anatomist in the said vniuersitie , touching the qualitie and nature of those extraordinary motions , which at set times and pauses did affect the head and braine of the said magdalene of pallud , and what might be the cause of them : as also touching the nature , causes , and reasons of those markes in her bodie , which made the place deuoid of the sense of feeling where they were , and which were also shewed by her : as also touching her virginitie and her being defloured : vpon the . and . of the said moueth , and the . of march last past . the interrogatories and answers of the said gaufridy vpon the . of february , and the . of march last . another decree of the said court , that the said master anthony thoron , who was formerly deputed to be commissarie , should take the full view and information of the said inditement : vpon the . of march. the verball processe of the confronting and personall contestation betweene the said magdalene of pallud , and gaufridy aboue named : vpon the . of the said moneth . the report of the markes found vpon the body of the said gaufridy : following the instructions and directions of the said magdalene , vpon the of the said moneth of march. the publication of the said report , with the confronting of him , with the said physitians and surgeons , deputed and commanded thereunto by the said commissioners . there re-examination and confronting of other witnesses , vpon the . of march. another libell of informations taken in the citie of marseille : vpon the fifth , sixth , and seuenth of aprill last past . the hearing of mistris victoire de courbier , said and pretended to haue been bewitched by the said gaufridy , by reason of the crasinesse and indisposition of her vnderstanding , as also because of her disordinate and scandalous affection to the said gaufridy : vpon the sixth of aprill . the second interrogatories made vnto the said gaufridy touching the truth of the said information , which contained his confession , that hee had bewitched the said victoire by breathing vpon her : the twelfth and sixteenth of the said moneth of aprill . the verball processe of the voluntarie confessions made by the said gaufridy , touching other facts and crimes laid vnto his charge , the . and . of the said moneth . the retractations of the said gaufridy , the fifteenth day of aprill aforesaid , in the afternoone . the letters of the bishop of marseille to master ioseph pellicot , prouost of the metropolitane church of the citie of aix , and also vicar vnto the arch-bishop of aix , that in his name , authoritie and place , he should proceed iudicially against the said gaufridy , belonging vnto his diocesse , in such ample and full manner as the bishop himselfe might doe if hee were there present in his owne person : vpon the . of the said moneth . the deputation of a proctor made by the said gaufridy before the said prouost , who by vertue of the foresaid letter was his ordinary , that so prosecution might bee made for the restitution of those schedules , which are aboue mentioned , in the informations there contained . the order of the said counsellor and commissarie , and of the said master pellicot , as well by vertue of his place of being vicar to the said bishop of marseille , as also by reason of his being vicar vnto the arch-bishop of aix : that the said magdalene of pallud should be re-examined concerning her allegations and depositions , and should bee againe confronted with the said gaufridy . diuers other new confessions made and respectiuely repeated by him the . and . of aprill , conformable vnto the former . another report of the foresaid doctors of physicke and surgeons touching the abolishment and taking away of the markes of the said magdalene of pallud ; with the re-establishment and confirmation of the manner of them , laid open in the former report of the . of march. the verball processe of the interruptions and extraordinarie accidents which happened vnto the said magdalene during the time of her confession : the tortures and torments which she suffered , and the words which proceeded from her : besides the matters contained in the interrogatories and answeres , the proofe and witnesse of the abol●shment of the markes , the re-establishment and confirmation of the same , on easter day , and the feasts following , during the celebration of the blessed masse . the iudgement of these obiects , and the conclusions of the kings atturney generall thereupon : the day of hearing of the said gaufridy in the chamber , and the report of the commissarie deputed for the same . whereupon it was published : that the court hath and doth declare the said lewes gaufridy attainted , guiltie , and conuicted of the cases and crimes aforesaid , where with-all he hath been burthened : and to make some amends and reparation for the same , the said court hath and doth condemne him to be deliuered vp into the hands of the executioner for matters capitall , and to bee led thorow , all the vsuall streetes and quarters of the citie of aix , and before the great gate of the metropolitane church of s. sauiour to performe this penance , that is , to goe thither bare-headed , and bare-footed , with a linke burning in his hand , and a rope about his necke , and vpon his knees to aske forgiuenes of god , the king , and iustice. which being performed he is to be brought to the place of preaching in the said towne , and there to be burnt aliue in a pile of wood , ( which shall be prepared for that purpose ) vntill his bodie and bones be consumed and turned to ashes , which are also afterward to be scattered and cast into the winde , and all his goods and euery parcell thereof to be seazed vpon and confiscated to the king. and before he be executed , hee shall be tortured and put vpon the racke both after the ordinarie and extraordinarie manner , to force from his mouth the true detection of his complices . neuerthelesse , before he haue the said execution of death performed vpon him , hee shall be giuen vp into the hands of the bishop of marseille , his diocesan , or in his absence , into the hands of any other prelate of qualitie besitting the same , to be degraded from his orders , according to the accustomed manner in such cases prouided . giuen in the parliament of prouence residing at aix , and published at the barre of iustice , and to the said gaufridy in the palace-prison : who at the same time was put to the racke both after the vsuall , and extraordinarie manner , the commissaries that were deputed vnto the same being there present . and about fiue of the clocke in the afternoone he was put to death , being first degraded by the l. bishop of marseille his diocesan in the church of preaching friers at aix , in the presence of the said commissaries , following the forme and tenour of this present arrest , the last of aprill . . signed maliverny . in the moneth of iuly , father michaelis was aduertised by letters from father romillon , and father francis billet , who had beene both exorcists vnto magdalen , as also from the gardian of the couent of capuchin fathers at aix , and of another of the capuchins ; wherein they declared diuerse admirable occurrences , which by the permission of god did befall louyse and magdalene , since his departure from them . and also , that the very same day vpon which the magician was burnt , sister margaret burle , a very honest woman , and of the company of s. vrsula was deliuered from three diuels , and from the charmes which she had in her body . after certaine dayes , there was another woman , and after her there was also another freed from the like slauery , who had been formerly possessed by the force of charmes and witch-craft . moreouer , that two diuels , to wit , gresil and sonneillon had quite left the body of louyse , so that there remained none behind but verrine , who said , that the end of the history was not yet come . also , that magdalene had beene for many dayes together depriued of her sight and hearing , and could not eate : neuerthelesse , by reason of the good hap which againe befell vnto her on that a blessed feast of whitsuntide , shee hath recouered all againe , and is moreouer deliuered of the diuell asmodeus and two other diuels , and that afterward she was no more troubled with those incubi that were wont to haunt her : that belzebub did still possesse her , and had strangely forced her tongue downe into her throat , tormenting her more and more with his accustomed ra●kings and tortures : that by reason of the letters which were written , shee was now deliuered from all her torments , and that shee held belzebub bound and chained vp in her body by the permission of god , and that when he would intreate her to giue him licence to goe forth of her body but for a quarter of an houre onely , that he might set some stay touching his sabbaths and meetings , she would by no meanes allow him so to doe . it was further aduertised in these letters , that magdalene had a vision of the state of lewes gaufridy , how he was continually tormented in hell , with more extremitie then euer was indas . and that this vision was the cause that shee became an vnfeined penitentiary : for shee would goe along to the wood with the poore women of carpentras ( whether she was fled ) bare-footed , and would gather bundels of sticks , and would sell them in the market place , and would giue the money that did arise from hence vnto the poore , besides that which shee daily sent to bee giuen at the porch of the great church . moreouer , that shee made great reckoning of any act of humility and patience , and wa● afflicted and disfauoured by those that were neerest of her blood , by reason that shee thus debased her selfe . they farther aduertised , that verrine began already to be wray the cōplices and asfoclats in magick by their names and sur-names : and amongst others a woman called honoria that was blind of both her eies , who being apprehended had the markes found vpon her , and was conuicted of witch-craft and so burnt , although she died with great contrition and sense of her sinnes . let vs therefore pray vnto god , that all may redound to his glory , and the good of the church , and to the vtter ruine and desolation of the kingdome of satan . amen . the conclvsion . the end and scope of this history ( which is the discouery of a magician by the diuell , and his execution which followed there-upon ) doth cleerly demonstrate the vndoubtable truth contained in the same , since there was nothing in the world more secret and incogitable then that the said gaufridy was a magician : but contrariwise , hee stood fauoured and well esteemed of , by gentle-men and others of his owne quality , the diuel infusing into him an insinuating and well fashioned deportment of himselfe , with so winning a manner of conuersation , that hee was wel-be-loued and well entertained by all men . but god would not suffer such hypocrites to lurke in his church vndiscouered and vnpunished , as wretched iudas gaue the first proofe thereof ; be it spoken without offence and preiudice to s. peter and the rest of the apostles . god be blessed and praised for euer , for all those miracles which he hath been pleased in his good time to worke amongst vs , for his glory , and the further instruction of his church . amen . the whole is submitted to the iudgement of the church . the approbation . we the vnder-written doctors in the sacred facultie of diuinity at paris , doe certifie that we haue fully and diligently suruayed and read this present treatise , intituled , the admi●able history of the possession and conuersion of a penitent woman , seduced by a magician . the collections whereof were gathered by the reuerend father michaelis doctor , preacher , and inquisitour of the catholicke , apostolicke and romane faith , established by our holy father the pope . in which treatise and collections wee finde nothing which is not orthodox , and conformable vnto the decrees and orders of our holy mother the church . yea , wee haue therein obserued many notable things , that may tend to the great comfort and edification of all faithfull christians , as well temporall as spirituall , and may induce and spurre vs on to repentance , and to the practise of vertue . from our studies in paris this present tewsday the . of iuly in the yeare of grace . g froger . fr. p. dum. a discovrse of spirits , containing whatsoever is necessarie for the more full vnderstanding and resolution of the difficult argument of sorcerers . written and composed by the reuerend father frier sebastian michaëlis , doctor of diuinitie , of the order of preaching friers , and prior of the couent royall of s. maximin in prouence . by wisdom · peace by peace plenty · printer's or publisher's device at london , imprinted for vvilliam aspley . the preface . friendly reader , i doe protest with tertullian , that in the argument of sorcery , ( which is the subiect of this discourse ) i neuer was so farre transported with curiosity , as to plunge my selfe into an ouer-diligent intelligence of the same : because it is a science that serueth for nothing but to disseason and perplex my spirit , as being an enemy vnto my soule , and therefore the vnderstanding thereof distastfull to mee . the consideration whereof is common to all those , who leuell their actions to godly purposes , whereof that holy and ancient father doth draw a learned and generall deduction in these notable words . nos spiritualia nequitiae , non quidem socia conscientia , sed inimica scientia nouimus : nec invitatoria operatione , sed expugnatoria dominatione tractamus , multiformem luem mentis humanae , totius erroris artificem , salutis pariter animaeque vastatorem . in which he hath spoken a certaine truth : for what other thing can a man gaine by this vnnecessary , yet dangerous knowledge , but a true plague of man-kind , a palpable blindnesse in all sorts of error , and last of all , an ir-recouerable slide and downe-fall both of body and soule , into the pit of hell ? notwithstanding the theorick and contemplation of these things is not vnnecessary vnto vs that are clergy-men , because we are expresly commanded by christ iesus , in the persons of his apostles , to cast out and chase away all wicked and vncleane spirits by the powerfulnesse of his name : for his pleasure is , that wee should be in direct opposition against magicians , who doe call vpon them and wooe them to appeare vnto them by their softest and sweetest supplications . but we ( as is already said ) non inuitatoria operatione , sed expugnatoria dominatione ipsos tractamus . so that the admirable effects which doe continually flow from so high and weighty a charge , may giue full answere and solution to the obiection of payn●●s , who were wont , by way of réproch , to aske the primitiue christians , wherein their knowledge of wicked spirits did excell and surmount other mens . vnto whom the same good father tertullian answereth : that it was necessary that christians should haue a greater knowledge of diuels , because ( as experience did well witnesse ) none but christians had authority and power to cast them out with violence and in despite of them . for as a lord , or master who is euer labouring to tame his slaue that is refractary and rebellious against him , hath occasion to know his peruersues more thorowly then other men : euen so fareth it with christians in respect of vncleane spirits . daemonia itaque affirmamus esse , inquit , sane quasinon & probemus , qui ea soli de corpore exigimus . hence wee may make this deduction , that for the readier way to dissipate and ouerthrowe the kingdome of satan , this kinde of science is necessarily required in church-men : as the knowledge of heresies is necessary vnto catholick doctors , that they may the better confute them , and those diseases that are pestilentiall must be vnderstood by phisitians , if they hope to expell them . i doe heere desire , that in a subiect of this nature , there might bee a methode obserued in our manner of speaking , as the stoicks anciently did in their discourses of the world , esteeming it as a great abuse to call things that in themselues were odious and filthy , by honest names , or things that were vertuous and honest , by filthy names : but insteed thereof , euery thing was to be expressed by words and appellations apt and proper to figure out the same . for vertuous actions were to bee expressed by termes that should breath and sound forth nothing but a decent and equall commendation , but vicious and discommendable actions were to be set forth with such fit and conuenient epithetes , as might breed an ●orrour and detestation of their filthinesse . neither doe i desire this without iust cause , since that the malice of our times hath mis-applied the names of things that are sacred to that which is base and ridiculous : and contrariwise , those things which are stayned with pollutions much vnworthy of christians , are many times graced with goodly and glorious appellations . hence it ariseth , that many haue so farre ouer-shot themselues , that they hold those for barbarous and illiterate fellowes , who in speaking of the diuell doe vse the proper greeke name , diabolus , or the hebrew name , satan , or the word borrowed from the latins , malignant , which signifieth an aduersary , a back-biter , and one repleat with all maliciousnesse : names so proper and proportionable vnto their nature , that the holy scripture doth sundry times vse the same : yet is the vse thereof so discontinued in these times that we finde no mention of them in any bookes . euery one doth contend to sound forth no other name then the goodly appellation of daemon , which signifieth one learned and wise : and indeed plato and other great philosophers and poets haue vsed it as a name of god , who knoweth all things , as tertullian obserueth : whereas insteed thereof they might vse plenty of names very frequent in the scriptures , and particularly recited by s. ierome ; such as are the diuell , satan , beliall , the aspe , the basiliske , the roaring lyon , the great dragon , the apostate , the deceauer , and the like , which make a singular expression of his bloody and malicious nature . i could also wish , that in our french language , men should haue the vse of those names that would best befit the ordure and infamy of the desperate condition of these blinde and more then beastly sorcerers . for the tearme of sorcerer signifieth nothing else , but one that casteth lot , being drawne from the latine word sors , which is sometimes taken in good part , and may safely and religiously bee vsed , as these passages of the scripture doe clearely shew vnto vs. mittens super vtrumque hircum sortem . cuius fo rs exierit domino offeres . iosua forte terram diuidet , forte exiit vt incensum poneret . cecidit sors super mathiam . so that there may yet be vse of lots in the administration of ecclesiasticall affaires , which are of most importance , as s. thomas after s. augustine doth notably obserue . heereupon it is that i desire the imposition of some tearme , that should not thus gild-ouer this abominable art , but as they that practise the same are the most filthy and brutish creatures of the world , so should their appellation bee so odious , that it should import nothing but downe right villany , and should strike an horrour and detestation of them , into those that speake of them , or heare them mentioned . and this was the opinion of plato and the stoicks , when they would labour to prooue that the first institution of names , did signifie according to the natures of things , and had not their imposition by chance , which they also euince by experience . for ( said plato ) when i say mee , i draw in my voice towards my selfe , but when i say , thee , i retort and let it out against him vnto whom i speake . and these subtle touches of philosophy are experienced to bee true , not onely in the greeke tongue , in which plato wrote , but also in the two other principall tongues the hebrew and the latine . if therefore these people had the stampe of these appeliations vpon them , men enthralled vnto diuels , the slaues of satan : or as s. augustine calleth them , worshippers of diuels , or by such like tearmes as may best sute with their natures , they should be expressed vnto the world a great deale more naturally and more vnto the life , then by misterming them by the name of sorcerers , which is deriued from the latine word sortilegus : and by this meanes men would haue the malice and villany of such kinde of people in more horrour . for if wee narrowly sift and looke into them , it will be found , that there is no appearance or remnant of goodnesse in them , but onely they are good in their naturall essence , like vnto diuels : and of a truth they are the most grosse and impure idolaters that euer were or may bee found , since that they worship the diuell , and know him to be the diuell . whereas when idolaters did worship him , they had euer an opinion that he was god. and therefore ( saith s. augustine ) the ignorant people that are idolaters , doe not sinne so grieuously , as doe your learned philosophers : for the simple people doe not apprehend the spring and first originall of these idolls , but philosophers doe well know the head from whence they flow , which proceeded from vncleannesse and from the vices and inuentions of men : so that without comparison , the christians who are more particularly acquainted with the will of god , shall bee in a farre more damnable estate then the former . after this discourse touching their names , i come now vnto the fact . i am not ignorant , that many haue formerly trauelled their spirits and pennes in this argument of sorcerers , so that i might quit this labour , and repute my selfe vnworthy to publish my gleanings after their baruest : yet may i iustly vse the excuse of lactantius firmianus , who crauing pardon in that hee had vndertaken to write against the gentiles in fauour of christian religion , since that such great and learned personages , as iustin , origen , tertullian and arnobius had formerly written of the same ; i haue done it ( said hee ) as it were vpon constraint , and to giue rellish and contentment vnto the variety of mens wills , because wee are bound to fit and accommodate our selues both to the learned and vnlearned , for the aduancement of the common good . some ( said he ) haue written against the gentiles , meerly from the grounds and authority of scripture , in which they giue no satisfaction vnto the gentiles , in that they doe repudiate the same , but doe onely confirme the christians and partly the iewes . others haue argued the case , and grounded the iudgment of their conceptions vpon naturall reason , wherein those doe finde a main and an extraordinary delinquency , who doe sagely and soberly prefer the scripture , before all other humane reason whatsoeuer . but none ( saith he ) did euer mingle both together in any authour , which is it that now remaineth to be done . and thereupon lactantius concludeth , that if hee did make a hansome medlie or mingle of all these diuersities , he hoped to giue contentment to euery body , euen downe to the atheist . all which i apply vnto my selfe for my lawfull excuse . for some haue intreated of sorcerers onely by way of a bare collection of histories , and of the criminall proceedings against them , together with the relation of their owne auerments and confessions . others haue proceeded more scholastically , and haue not departed or swarued from the commentaries which are made vpon the . bookes of the sentences . a third sort , not rellishing this manner of proceeding , haue followed the steps and opinions of some auncient paynim philosophers , as mercurius , proclus , iamblicus , whom they doe too much adhere vnto , euen where they thwart the authority of the holy scripture . whereupon i did apprehend , that there was yet left vntraced another way a great deale more safe and lawfull , and more apt for the course and scope of my studies , ( who for the glory of god , and releefe of the church against the opposition of heresies , haue for the space of . yeares giuen ouer the reading of all sorts of bookes , but the holy scriptures , and the fathers of the church ) to wit , that this discourse should be drawne from the scriptures , and from the reading of auncient fathers : vpon which we are to ground the principall foundation , although other authors bee alleaged on the by , to adde strength and illustration therevnto . for touching the first , they doe ●akedly report the fact , but produce no proofes of the same . the second , doe propound their scholesticall resolutions of this point , but the nicenesse of these times will not digest such fare . as for those of the third sort , wee will oppose against them by way of admonition , that which tertullian faith , daemonem soli nouerunt christiani , vel quaecunque apud dominum secta . and in another place he rendreth a reason of this , saying , cui veritas comperta sine deo ? cui deus cognitus sine christo ? cui christus exploratus sine spiritu sancto ? cui spiritus sanctus accommodatus sine fidei sacramento ? by which gradation hee pointeth out vnto vs , that no man could euer exactly and without grosse errour know what belongeth vnto the soule , or vnto good and bad spirits ( for hee speaketh of such in these aboue-cited passages ) vnlesse he haue dranke of the water of christ iesus . philosophers ( saith he ) haue sometimes chanced vpon the truth , yet was it neuer without some mingle of errour , or else they did draw and borrow it from the scripture , or it fared with them as with one that hath lost himselfe in a maze or labyrinth , who if after many crookings and distractions , he chance to light vpon the right way out , it is to be attributed to hap and not to election ; for they haue no assurance and certainty in whatsoeuer they say or inuent : and therefore the academicks doe rather freely confesse , that they haue no certaine knowledge of any thing . s. augustine is iust of tertullians opinion : if mercurius trismegistus ( saith hee ) or any other doe deliuer any thing that is good , it is not of authority sufficient to teach vs a wholesome doctrine , but it is onely able to conuince and disprooue the infidels . and as concerinng their sayings , that they are agreeable vnto truth , there is no lesse discrepancy and distance between their authority and the authority of the prophets , then there is between diuels and angels . for the diuels haue sometimes spoken truth , yet are we not presently to build a conclusion of catholick doctrine vpon the same . the question then in hand is to be debated by that which is conformable to the holy scriptures , and which hath been taught by the auncient fathers of the church : which is the onely scope vnto which i aime in this worke , where we will also alleage ( when there shall be a conueniency thereof ) certaine philosophers ( which for the most part are already cited by s. thomas ) as farre as we shall finde them in conformity and league with scriptures and the fathers . and if any shall oppose against them , tdey shall find themselues repelled and confuted by the ponderous and waighty allegations of naturall reason , to content and gaine in , or confound the atheists , whose number is farre greater then it should be , although much inferiour vnto those ( to my great greefe i speake it ) that doe symbolize and comply themselues to sorcerers , and adhere vnto them by an infinite number of superstitions : in which foule crimes men of the best ranke do sundry times inbarke themselues . so that i may well say with chrysostome , that if it were as easie to execute iustice vpon the great ones , as it is vpon the baser sort , all the prisons would be presently stuffed with magicians and sorcerers . and else-where doth this good father with large effusion of teares deplore the blindnesse of such people , where he saith , lachrymis & gemitibus digna vaticinia , obseruationes genesis , signa , ligaturae , diuinationes , incantationes , & caetera huiusmodi . quae omnia magno profecto scelere praesumuntur , denique iram prouocare consueuerunt , atque eò magis , quo post ingentis be●euolentiae & insignis miserationis indicia , postquam ille filium suum pro redimendis hominibus misit , haec nesario aufu admittimus . to this purpose doth s. augustine prettily teach vs , that this is a thing which god permitteth , thereby to occasion vs to fly into the close embracements of christ iesus our mediatour , when we shal vnderstand , how shamelesly and brutishly the diuell doth dragge vs vnto him , and worrieth vs as a famished wolfe doth the harmeles sheepe . quantò quippe in haec ima ( inquit ) potestatem daemonum maiorem videmus , tantò tenacius mediatori est inhaerendum , per quem de imo ad summa contendimus . it remaineth that i should also handle , whether those things , which are spoken of sorcerers , doe proceed from dreames and illusions , or whether they are reall and true . but fearing a glut of words in this long epistle , which may perhaps seeme vnto some more wearisome then delightfull , i haue remitted and fitted that discourse to the conclusion of this booke , hauing euer before me that which s. augustine wittily obserueth , that a reader , when hee seeth the end of a booke , or a chapter , is as glad , as a passenger to see the signe of his inne , where hee is to repose himselfe . a discovrse of spirits , containing whatsoever is necessary for the more full vnderstanding and resolution of the difficult argument of sorcerers . chap. i. whither there be spirits or no : there are foure points to be obserued touching spirits : that there are spirits ; what their nature is , from whence they came ; and the end why they are . touching the first point ; it is an ordinarie method in all things which men are desirous to comprehend , first to search into their causes : otherwise they shall not want occasions to remaine vnresolued and doubtfull , and their spirits will not cease to be full of discontentment and perplexitie . for this is the nature of man , especially when hee seeth vnusuall and extraordinary effects ; as is cleere by the example of countrie people , set downe and expressed by aristotle ; who when they see an eclipse of the sunne or moone , they are presently stricken with admiration , like vnto the children of israel , who wondred at the new foode of manna , and demanded what it was . and such kindes of admiration ( saith aristotle ) haue been the seed-plot , and head of all philosophie : for those spirits that had a touch of generousnes and industrie , did presently endeuour to comprehend the cause of those vnusuall euents . the like course of proceeding is here to bee obserued , and the rather , because it seemeth so much the more admirable and incredible by how much the more distant the knowledge and experience thereof is from the best and soundest part of men . we are therefore to diue into the causes , which when we once shall steddily comprehend , it will easily bow and incline our vnderstandings to the beleefe of those things , and make vs conceiue them not only to be possible , but of a more ordinarie frequencie then hath hitherto bin beleeued . and in regard that spirits are the cause of these euents ; wee are first to know , whither there are spirits , or no. there are three sorts of men that haue denied spirits : the first are philosophers ; the second are the sadduces , and the third are atheists . touching aristotle the prince of philosophers , hee is of opinion , that there is one supreme cause not tyed to the pressure and incumbrance of a bodie : and he sets downe . spirits subordinate to that supreme cause , according to the number of motions , which he obserued in the celestiall orbes of heauen , thinking with himselfe that those heauenly bodies could not so ordinately moue , vnlesse they were animated and quickened thereunto by some spirits of life . now whither hee had stolne this out of the holie scripture , ( or at the least had borrowed it from his master plato , who might take it from thence ) because it is said in ezekiel , speaking of the celestiall bodies , which are there called wheeles , spiritus vitae erat in rotis ; or whether hee had inuented the same by the collections which his experience had made from his frequent obseruing of them , i cannot tell ; but surely he said truth , except where hee seemeth by exclusion to shut out the rest , as if there were no more then those that he recited . wherein he might consider , that if those spirits were necessarie for the vniforme and vncessant motions of the spheares , and by a consequent for the seruice of man , qui est quodammodo finis omnium , much more is it conuenient , that this first and supreme cause , whom hee calleth the alone prince of all things , should be waited on with an infinite number of them , for his owne vse and seruice . whereunto agreeth that of daniel , who teacheth vs , that a millia millium ministrabant ei ▪ & decies centena millia assistebant ei : thousand thousands ministred vnto him , and tenne thousand times tenne thousand stood before him . whereof dauid giueth the naturall reason , saying , ministrieius vt faciant voluntatem eius : and this doth tacitely agree with the saying of ezechiel : spiritus vitae erat in rotis . mercurius trismegistus , as s. thomas recites him , doth determinately denie that there are good spirits , except those who wheele about the heauens : and in this he agreeth with aristotle , although hee was a better diuine then the other , because he yeeldeth , that god did make and create them , which aristotle seemed to deny , who frameth to himselfe an eternitie euen of thistles and butter-flyes : but touching the number of spirits they are both of one opinion . aristotle doth deny that there are wicked spirits ; whose authoritie physitians did follow and adhere vnto , as psellus witnesseth , intending those that were not christians , or which had apostated from the true religion . this sort of men doth ordinarily fall into two grosse errors ; the one against the immortalitie of the soule , as it is recited in the . of wisedome , saying , that the soule doth altogether resemble the flame that is nourished from the lampe : the other is against spirits ; for when they are shewed the effects wrought really by the diuell in the bodies of those hee doth possesse , they do adiudge of it more meanely then aristotle did , and affirme , that these incongruities doe happen through the indisposition and depraued temper of humours and vitall spirits . and thus as they doe by the immortalitie of the soule , so heere also they change an immortall and incorruptible spirit into a spirit more earthly : and which they would haue to bee quintessented from the temperament of naturall qualities , which indeed is nothing else but a blast or smoake . hence it is that s. augustine doth to this purpose fitly alleage the historie of a physitian , who , saith hee , was constrained to confesse the immortalitie of soules by a vision which hee had when he lay asleepe , wherein hee saw , although the casements of his eyes were shut vp ; and heard , although his sense of hearing was tied vp and possessed by sleepe , his good angell speaking vnto him , and making him to consider , that his soule of it selfe without the aide or seruice of the bodie , or any of the organs thereof , did see and heare . and this is the reason why such kinde of people doe relie and leane too much vpon philosophie , and causes in nature . the sadduces also may be ranked with them , because they also denie spirits as it is recited in the acts of the apostles : from thence they fall into another inconuenience , and that is , to deny the immortality of the soule : whereupon it followeth of necessitie , that they must deny the resurrection of the body ; which three points are common vnto atheists , and all those that deny spirits . others there are , that are not so frontlesse and grosse in their opinions , as the former , but grant , that as there are good spirits , ( for the motion of the heauen doth force from them that confession , in that so good and necessarie a worke cannot proceed but from a good agent ) so there are also bad spirits , and that from them many actiōs of villany and naughtinesse doe proceed . of these porphiry maketh mention in epistola ad anebuntem , cited by s. thomas , saying , that these are the masters of sorcerers , and of all that vse witchcraft , and that they neuer direct any man in a course of goodnesse , but giue all passage and furtherance vnto those , who haue any propension to doe mischiefe . plato also and his sect doe grant that there is a great number of spirits , whose residence is in the highest region of the aire , as birds haue their abiding place in the low and middle region , and fishes in the water : but they doe heere intermingle many absurdities , as wee will declare heereafter . to conclude , none haue euer perfectly knowen the nature of spirits , but those that haue receiued and vnderstood the holy scripture . now against philosophers and painims wee haue experience : against the saduces who are hereticks amongst the iewes ( as tertullian saith ) wee haue the fiue bookes of moses which they themselues admit : and for catholicks and christians , wee haue the consent of all the holy scriptures , both of the old and new testament . s. thomas in his third booke against the gentiles doth solidly and learnedly dispute against all the arguments of the philosophers , who affirmed , that when any prodigie in nature did happen , it was to be attributed to the influence of celestiall bodies , which are able to bring forth many things that are hidden and buried from our knowledge . it is true ( saith hee ) that nature is able to doe much , yet notwithstanding it is bounded in and limited so strongly , that for the most part it is tyed to the production of one manner of effects , either from the property of the efficient cause , or from the impotency or vnaptnesse of the matter which hath no capacity but to bring forth one thing : as the sunne , and all the heauens cannot in the sapp of a vine shape vp or bring forth any other thing but grapes , nor from an apple tree any thing but apples . whereupon it must bee granted , that there are many effects which are against and aboue the power of nature : as oracles which were nothing else but statues that did speake and giue resolution vnto those doubts that were propounded vnto them , and did vnfold many things that were absent , hidden , and to come : as also that some men haue suddenly , and without any study or paines taking therein , spoken hebrew , greeke and latine , syriac , chaldey , and all other languages , citing sentences of poets and orators , although they neuer were conuersant in them or in any other kinde of literature : that oxen and asses should speake , and other prodigious accidents should happen , against the power and course of nature ; that a vestall virgin , being suspected of light behauiour and wantonnes , should in witnesse of her chastitie cary vp and downe before the romansa sure full of water . claudia also vpon the same occasion did draw a great ship after her with her girdle , and actius naeuius did with a rasor cut a whet-stone in peeces . it hath been found true by experience , and mention is made of the fame in the lawes of the . tables , that a certaine island did fleet vp and downe from one place to another . it is also knowen by obseruation , that they who practise such things as these , do vse certaine words , characters , prayers , protestations , and other manners of behauiour , which cannot without folly and vanity be presented vnto any , but vnto substances that haue vnderstanding and reason . from whence hee draweth this conclusion , that it is euident that al these prodigies doe proceed from spirits , and therefore there are spirits . and if the authority of the scripture may heere take place ( which they may admit of at the least as any other history ) it is impossible to conceiue , that the course of the sunne should be stayed , and that the heauen should goe backward in the time of iosua , and es●chias by any naturall force or power . for aristotle himselfe faith , that this is impossible euen for intelligences themselues , to wheele back the heauen , as it is impossible for the soule to yssue forth of the body at pleasure , or not to enlifen and actuate the body , whiles it remaineth in it , because there is a necessity in nature that compelleth the same . therefore it is plaine , that those euents proceed from some thing else then from the motion of the heauens : and it must necessarily be granted , that prodigies ought not to be appropriated to the motion of the heauens , but to some other secret causes , which stand involued with much ambiguity and mistinesse . mercurius trismegistus would indeed haue answered that argument touching oracles , in saying , that it was true that god did create as many spirits as are in nature , yet it was the art of men to make the oracles to speake , by sitting thereunto certaine influences of the heauens : for ( saith hee ) such statues might be so aptly accomodated to certaine aspects of the heauens , as that they might speake , diuine , and foretell , and might strike men with diseases , and heale them againe , and might in breefe worke miracles . but it fareth heere with him , as it doth with plutarch , who endeuouring to giue a reason why oracles did cease to doe those wonders , which they were wont , ( letting slippe the true reason , which was the comming of christ iesus in the flesh , by whom the kingdome of satan was vtterly ruined ) he maketh a booke exprespresly to shew the reason of their cessation and silence : but hee falleth so short in his discourse , that hee alleageth no reasons but such , whose insufficiency and weaknesse may bee easily confuted , nay which is more , the most of them are ridiculous , and vnworthy of so great a philosopher : in so much as he is driuen to say , that they were nourished by exhalations drawne vp from the earth , which when they ceased and were exhausted , those oracles were famished , and dyed for want of their accustomed sustenance . in the same maze wandereth trismegistus , when hee would yeeld a reason of their ouerthrow : for it may be easily demanded of him , first , why men in these times may not doe the like ( as those of former ages haue done ) by the same obseruations of the heauens , since now they are more skilled in their motions , then formerly they haue beene : and whē now our modern astrologers haue conuicted both aristotle and ptolomy of many errours . againe , how may it bee possible that the cause should be of lesse excellency then the effect , and if a man ( as hee affirmeth ) can by his indust●y make such oracles , it will in sound philosophy bee necessarily inferred , that hee may also produce and worke the same thinges in another man. and if it be replyed , that there must bee a concurrence of the heauens influence vnto such a worke , i answere , why may not the like influence as well happen vnto a man , as vnto a statue of wood ? nay , why should it not rather agree vnto him , as being more capable of reason , speech , and all other actions , then a statue ? since then it was neuer knowen that a man was an oracle , we may conclude , that this reason is most insufficient ; for it is certaine that in all ages there haue beene some , who would not haue desired a better purchase , then by this meanes to bee esteemed gods , wherein they retaine a remnant of that poyson , wherewith the serpentinfected our first parents , telling them , erit is sicut dij ; ; and gregory , nazianzene allegeth a number of examples , as of arist●ur , empedo●●mus , and trophonias , who hid themselues vnder ground , that they might be esteemed gods , empedocles also cast himselfe head-long into the sulphurous mountaine of sicily , which perpetually vomited 〈◊〉 ●lakes of fire : and iulian the apostate was incited with the same 〈…〉 and did so burne with the cogitation of the same , that hee would haue drowned himselfe in a great riuer . aristotle himselfe , who laboured to giue a reason in nature for all things , could not comprehend the 〈◊〉 and satisfying cause of the ebbe and flow of the sea eurip●● , now called negrepont , where with hee was so vexed , that hee threw himselfe violently into the same , crying , because aristotle cannot containe this sea , this sea shall conteine aristotle ( as iustin martyr writeth of him . ) hence it is that hee studied to render a naturall reason for those memorably strange accidents in man , which cannot be attributed to any cause , but either to god or spirits ; and therefore he affirmed that the sibills and those excellent emperors and great philosophers were dis-affected by a melancholick humour , through which they spake and did many strange things . in which words hee seemeth to preuent the argument , which might be obiected against this his assertion , touching demoniaks and possessed , which is a cleare and vnresistable experience against all the philosophers of the world : for it is infallible that before aristotles time there was possession , since salomon himselfe did teach men exorcismes to cast out dinels from mens bodies , as iosophus and others doe wituesse . how then can all this be attributed to a melancholick humour ? but will aristotle dare to auow that this grosse and earthy humour is more excellent in a man , then his vnderstanding and reason ? now if reason can by no meanes whatsoeuer discouer those things which it hath neuer learned , nor speake any other language , then that which for a long time it hath been vsed vnto ; nor diuine of future euents , nor alleage or interprete sentences , which it hath neuer conceiued , how is it possible that this muddy and grosse humour should bee so cleared as to doe all these thinges ? especially when they are the proper effects that flow from reason . and if a man should require from them the cause , why such an humour should comprehend that which is farre remote from vs , both by distance of place and time , rather then reason , they could make no answere thereunto . to which may be added that they are things which doe as vsually happen vnto those that are of a different complexion , as vnto melancholick men . for it is probable that the corinthian fornicatour who was possessed with a diuell , was of no melancholick and lupmish constitution , but rather of a more pleasant and iouiall behauiour : which is not barely coniecturall , because s. paul reprooueth the corinthians for that they laughed and were merry with him , before he was possessed ; which may make vs to conceiue , that he was witty and pleasant , as also all the epicures were who were wont to say , comedamus & bibamus cras enim moriemur , & post mortem nulla volupt as . in like manner were alexander and hymen●us possessed , who were much like vnto the former . moreouer , it were a ridiculous thing to say , that when the diuels were cast out of an humane body , and entered into the swine , the melancholy of the man did descend into the hogs ; so that it doth fully appeare , that these experiēces aforesaid are sufficiently powerfull to confute all philosophers , that there are spirits who doe secretly conuerse with men , and doe many times visibly appeare vnto them : which aristotle could not deny to haue happened vnto socrates platoes master who from his infancy had a spirit that did at times appeare vnto him : as tertullian hath obserued , lib. de anima . in these words , socratem puerum , adhuc spiritus demoniclus inuenit . let vs now come to the saduces , of the which sect there is yet a great multitude of iewes in constantinople , and in the kingdome of persia , where almost all the iewes doe adhere to their opinion . it is strange in them , that they should deny spirits ▪ whē in the fiue bookes of moses , which they onely admit of as the sacred writ , there is nothing more common then the mention of spirits , and there is more spoken of that argument , in those bookes then in the whole scripture besides . wee will anone yeeld the reason why moses did not mention their creation or fall , although in the beginning as it were of his booke , hee bringeth in the serpent , speaking and discoursing with such craftinesse and cunning , as that hee made a conquest vpon the vnderstanding , and perswades the will both of the woman and the man. now there is nothing more discerneable , then that this was no vnreasonable beast , that spake from his owne braine and apprehension , because nothing is more disproportionable and auerse from beastes then speach and reason : heereupon it is that orators doe properly tearme them animalia muta , because speech is the expresser and interpreter of inward reason , and can proceed from no cause but from thence . but put the case they should bee so stupide as to say that in those times beastes could speake , as plutarch seemeth to intimate in his booke which is intituled , that beasts are not deuoide of reason , and as some grosse capacities conceiue of aesops fables , and the like , being it may be drawne to beleeue it from s. basils opinion , who holdeth that before the temptation the serpent had feete , and did goe vpon his legs as other foure footed beastes vse to doe , and that as soone as it was told him supra a pectus tuum gradieris , the vse of feete was taken away from him and all his kinde , because that curse did descend downe to all posterity and succession : as it is said , inter semen tuum , & semen illius . but where doe wee finde , i pray , that god saith vnto the serpent , thou shalt speake no more , but shalt bee mute and vtterly depriued of discourse and reason ? which hee might in reason haue said , since it was not the outward forme and shape of the serpent that beguiled our first fathers , but the reasons that he alleaged , & the promises which he made vnto them . but touching this the scripture speaketh nothing , for besides the ridiculousnesse of such a conceite , it would breed a manifest repugnancy in the scripture , which saith that god created liuing creatures , but hee afterwards made man after his owne image and likenesse , which similitude lyeth onely in this pointe , that hee framed him with the indowment and vse of reason , whereby hee might direct himselfe and euery other thing , as god doth guide and gouerne all things by his wisedome and prouidence . and this is it ( as s. augustine hath notably obserued ) which is presently there added , vt praesit piscibus maris , & volatilibus coeli , & uniuersis animantibus quae mouentur super terram . it must needs therefore be an intellectuall substance , that made the serpent to speake , for it was neither man nor woman , because there were none but adam and eue , as the text saith , erunt autem ambo nudi . moreouer there is mention made of a cherubin , who was appointed to keepe the doore of paradise , for feare least man should returne back againe , and should eate of the fruit of life ; and in his hand he held a bright flaming sword , to strike a terrour into man , if hee should be so presumptuous . this could not be a man , as we haue declared , and must therefore be a spirit . there is also frequent mention made of the angels of god , who appeared vnto men , as vnto abraham , lot , iacob and others , foretelling them of things , which was beyond the compasse of mans knowledge , as that an olde barren woman should conceiue ; that sodome and gomorra should be destroied , and the like . as also that the people of israel should be led through the wildernesse by a cloud , and by a pillar of fire : there could no other reason be giuen heereof , but that they were spirits sent as guides by god vnto them . praesedet te ( said god to moses ) angelus meus : and moses replyed saying , nisi tu ipse praecedas nos , so that it appeareth that these spirits were the messengers of god. the ex perience also of those that are possessed , is a sufficient argument to confute the saduces . heere upon it came ( saith iansenius ) that christ iesus did permit the diuels in his time to inuade not onely men , but swine also , for conuiction ( saith hee ) of the errour of the saduces , whom christ iesus was saine to traine vp by such rutourage , as knowing , that if a man did once apprehend there were spirits , hee would forth-with beleeue that there is another world , where they make their abode , and from thence would easily bee induced to admit the immortality of the soule , and the resurrection of the body . whereas contrariwise , hee who doth not beleeue that there are spirits , can hardly conceiue that there is another world , or that the soule is immortall , or that it is possible for god himselfe to call men vnto him by resurrection from the dead . heereupon s. luke reciting the principal errours of the saduces , doth ioyne these three points together . concerning christians and catholicks , besides the aboue named bookes , they haue s. stephen in the acts of the apostles , and s. paul in the . to the galathians , to witnes that the law was giuen to moses and the people by the ministery of angels : that god hath appointed good angels to guard vs from the perrills of this world , and from the attempts of wicked spirits against vs , in the . psalme . moreouer , that they ayde and succour vs so farre as to combate for vs : none ( said an angel to daniel ) did aide me in the people of israels deliuerance but michael prince of this people ; and that the number of them is exceeding great , doth clearly appeare by the history of helizeus when he opened the eies of his disciple , & made him see the great multitude of angels , at what time he was afraide of the huge army of the assirians . plures ( saith he ) nobiscum sunt quā cum illis . the same spake iacob who saw himselfe circled in with an heauenly army when hee stood in feare of his brother esau ; castra ( inquit ) dei sunt haec . their office is to praise god vncessantly , as esay and ezechiel doe declare , the one speaking of seraphins , the other of cherubins . he that shall ●ound the trumpet to raise the dead shall bee an arch angell , and presently there shall come a great troope of angels to collect and gather in the elect from all quarters of the world , and to assemble them in one place . touching wicked spirits , it is declared in the history of achab , that a spirit did offer himselfe to be a spirit of lyes : and satan tempted dauid to number his people in the pride of his heart , and did much mischiefe in egypt , as being there the hang-man of god , immissiones ( saith dauid ) per angelos malos . god also frequently forbiddeth in the law to sacrifice vnto diuels , which hee would not doe but that there were diuels . it was the diuell that did afflict iob in his body , goods , children and seruants : it was he that dared to tempt christ iesus , and did exact adoration from him as if he were a god : it is hee , that by his commandement and by the prayers of the apostles hath beene so often cast out from mens bodies ; and for conclusion , ( for the places that may heere bee brought are numberlesse ) god will say at the last day to the reprobate : ite maledicti in ignem aeternum , qui paratus est diabolo & angelis eius . being then ascertained that there are spirits both good and bad as well from the grounds of naturall reason , as from inuincible experiences , and especially from the authority of the holy scripture , we are in the next place to know whether they haue bodies , or no. chap. ii. whether spirits haue bodies . this question beareth with it more difficultie then any other , either in philosophy or diuinity next after the question of the diuine nature : first , because spirits do approch neerer vnto the nature of god then any other creature : as also , because it is impossible to see or comprehend them but onely by their effects ; as by the print of the foote which is left in the sand wee know that a man hath passed that way , yet haue we not a possibility to conceiue of his vertue , knowledge , force , beauty , or constitution thereby : and hence it ariseth , that so many ingenuous spirits as haue laboured in this argument haue almost all of them missed their scope , and run into some errour . for if ( as saint augustine teacheth ) it bee one of the most difficult things in the world to know the essence of the soule , which aristotle also toucheth in his first booke of the soule , where he reciteth an infinitie of opinions together with their seuerall mistakes , and exorbitances from the truth , much more shall this argument of spirits be incumbred with many difficulties , since there is no man who hath not daily experience of the nature of soules euen in their very dreames . which maketh me say with saint thomas of aquin , that themistius the philosopher hath more grossely ouer shot himselfe in this point then any others . for he did not onely teach it for a truth , that in this mortall life we might attaine vnto the full and complete knowledge of angels , but also that this kinde of knowledge was more facile then any other , by reason of their constancy and naturall stabilitie , whereby it commeth to passe , that they are not so obnoxious vnto change , as all other elementary bodies are . against this saint thomas doth learnedly oppose himselfe , laying downe demonstratiuely , that whatsoeuer knowledge a man might attaine vnto in this mortall life ( for after this life our knowledge shall , without comparison be farre more excellent by the contemplation of that great myrrour that comprehendeth all things ) it doth all necessarily proceed and flow from the outward senses and in the intermission of their working , a man doth afterward apprehend a conception of that which was offered and imprinted into his sense ; the truth of this may be obserued in a man that is blind and deafe from his natiuitie , who hath no knowledge of any thing whatsoeuer . since then spirits haue no bodies , they cannot be seene by the eye nor receaued into any externall sense : and thereupon it ariseth , that a man cannot forme them in his imagination , vnlesse it bee because we see them dimly by their effects : saint augustine himselfe confesseth , that it is one of the hardest questions in the world ; and is not ashamed to vse these words : fateor excedere vires intentionis meae , and aristotle as it were to preuent themistius , doth declare that this obscurity doth not proceede from spirits , but from the imbecility both of our senses and vnderstanding , which as he prettily noteth , resembleth the eye of an oule that cannot endure the brightnesse of the sunne , although it be the most conspicuous thing that is . hence it is that as many as haue laboured to discouer the intricacy of these subtilties do resemble those that by a mathematicall demonstration would prooue , quadraturam circuii : for being not able to reach vnto it , they haue an infinity of false hypotheses and suppositions . among these the two arabicke philosophers may be numbred , aben rois ( whom some by corruption of speech cal auerrois ) and aben pace , whose opinions are largely confuted by saint thomas . but to come to those who haue drawne neerer vnto the truth , aristotle doth affirme and prooue , that those few spirits whom he had knowledge of , were certainely free from any masse or pressure of bodies , and were substances separated and abstracted from all composition of elements : for he well knew that a corporeall forme ought to be proportioned vnto the body wherein it doth act and produce motion . if then the intelligences who moue the heauens were corporeall , it must needs be , that their bodies should be proportionable vnto the quantity of the heauenly bodies , which is so great that it comprehendeth and compasseth in all the world , and as touching the outward superficies it is contained in no place . if then these spirits should be fashioned to such greatnes , they would be exceeding monstrous and hideous to looke vnto : which is not to be conceited of these substances which are the most noble and excellent of all others . they moue then the heauens , as the reasonable soule doth our bodies , that is , meerely by their will , which the body in his corporall motions cannot possibly resist , if so be it be furnished with organs proper for the same , mouet voluntate non tactu : which manner of working is strange and incomprehensible , because it is a spirituall kind of working and not a corporall . many other reasons are alleaged by aristotle , but because they are drawne from naturall philosophy , and cannot easily be vnderstood , but by those that are well versed in the maximes of that science , it shal be sufficiēt that we haue alleadged these few . plato seemeth to himselfe to haue soared higher in his philosophy , but he is not without this errours : for hauing got the sight of the holy scriptures and taking the words according to the rigor of the letter , he affirmeth that these excellent spirits haue a thinne and subtile kinde of body , made of fire or ayre ; wherein he followeth the scriptures which seeme to say that they are made of winde , or of a flame of fire , and do alwayes mention their appearing to be clothed in such materiall shapes , as when they speake of the angell that conducted the people in the wildernesse , it is said that hee was as a pillar of fire vnto them in the night , and as a cloud in the day . besides in the mountaine of sinay there were seene lightnings , lampes and flames of fier , as also the two cherubins of the mercies seate resembled two yong boyes with winges , and helias , his taking vp to heauen was by horses of fire . but plaeto vnderstood not , that it is an vsuall thing with the holy scripture to set before vs the highest mysteries by metaphors borrowed from things that are more vile , so they be more familiar vnto vs. in like manner are the fowre elements , the seauen planets , and that supreame heauen of all , where god and his saints do dwell blessed for euermore , are represented vnto vs in the mercies seate by artificiall things : the seauen planets by the seauen lampes , in the middest of whom one was more bright and conspicuous then the rest , and that represented the sunne : the like may be said of other things , as that in the garments of auron the high priest , there was representation made of the whole world , and a kinde of expression of the maiesty of god , as the wise man saith , in veste aaron erat descriptus orbis terrarum . the linen breeches did betoken the earth , not onely because the earth bringeth forth flaxe and linnen , but also because it is one of the worst stuffes that is there described : the large girdle wherewithall the priest did engirt himselfe , represented the ocean sea that compasseth all the earth : the coate of blew veluet with the little bells of pomegranets , the aire which is of the same colour , and is the shopp where all thunders and lightnings are hammered : the rochet that was vpon his shoulders beautified with all variety of precious colours , the heauen , where all the starres do like spangles beautifie that place : the twelue precious stones that were set into this garment , the twelue signes of the zodiacke : the miter vpon his head , the highest heauen , and the plate of gold in which the ineffable name of god was ingrauen , and which was vpon all the rest did represent the mai●sty of god. in the like manner god is shadowed out vnto vs with eyes , eares , and hands , that is to say , seeing , hearing , and doing all things : which these anthropomorphites not vnderstanding , did maintaine ; ( wherein they fell into platoes errour ) that god had also a body , but how monstrous a body must this be , since god himselfe is euery where . they may as well say , that he is a lambe , a lyon , or a beare , and the like , then which borrowed speeches nothing is more frequent in scripture . so that when angels are figured out with winges , and are said to be clothed with winde or fire , it signifieth nothing else vnto vs , but that they are swift and ready to execute the will of god , as the psalmist doth explaine it , speaking of angels and saying , potentes robore seu virtute ad audiendam vocem sermonum eius . the ethnicks also , hauing stolue the same from the iewish antiquities ( as iosephas calleth them ) that is to say from the holy scripture , doth set forth mercury with winges , and describe the winde in the shape of a man hauing winges , thereby to expresse the swiftnesse and celerity which they conceiued and saw in these things . and hamer when he would speake of gods descent vpon the earth ( whom he alwayes calleth iupiter ) hee bringeth him downe couered and wrapped in a cloud : which he stole from the bookes of moyses where god is alwayes said to come downe in a cloud , descendebat columna nubis ad ostium tabernaculi , and as king dauid saith , descendit dominus & caligo sub pedibus eius . the winde also is figured out to be a man with winges which is drawne from that place , qui ambulas super pennas ventorum . and that we may more fully vnderstand the maiesty and antiquity of the holy scripture , from whence the opinions of plato had their first ground and originall , and which the most famous philosophers and diuines haue followed in part , as we will by and by demonstrate , it is expedient to obserue breefely that which the ancients haue more largely expressed vnto vs , especially clemens alexandrinus , origen , eusebius , and tertullian : and that is , that whatsoeuer poets and philosophers whether they were greekes or latines haue truly and excellently left vnto posterity , they haue stolne or borrowed the same from the customs of the people of israel . s. chrysostome commendeth the inuention of poets , in describing the sonne drawne in a burning chariot by foure horses running at full speede : this is not a meere fable saith he , if it be rightly vnderstood : because the sunne in greeke is called helios . for finding that helias was carried to heauen in a firy chariot drawne with foure horses , they applied this vnto the sunne , conceiting that the scripture spake metaphorically , and by helias meant helion , that is the sunne . the cherubins also are said to be drawne in a chariot , and abacuc calleth them the horses of god , saying : qui ascendis super equos tuos ; this the poets would expresse when they say , that the heauens are wheeled and rowled about by angels , as if they were drawne by swift horses . moreouer , whereas the iewes had within their temple two manner of oracles , the one vocall , the other mute and without a voyce : the first was when god spake out of the midle of the tabernacle to moyses , the other when from the precious stones of the high priests ephod , their beamed forth a certaine splendor that betokned good fortune , which is mentioned in the . of kings . the gentiles herein endeauoured to imitate the iewes , and had also two manner of oracles , the one which spake and was called oraculum dodoneum , the other which spake not , and was called oraculum hammonium : which word oracle signifieth in the hebrew nothing else , but a place of speaking , and where answeres are commonly giuen , for it is called debir : in greeke it may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in latine loquuterium , as saint ierome hath obserued . and as it is commanded in the law that they should offer cakes vnto god in their sacrifices , but that no sacrifice should be without salt , so doth pliny also note of the gentiles , omnibus sacrificijs adhiberi solitam molam salsam , which is also witnessed by ouid : ante deos homini quod conciliare valebat far erat , & puri lucida mica salis . hence haue the customes of the gentiles there beginning , and this plato hath more excellently and accurately followed then any other : whereupon he gained the surname of diuine being commonly styled diuinus plato . we are not then to wonder though plato do affirme that angels haue bodies of fire or ayre , since that the scripture doth so cleerely and frequently make repetition of the same : and it may be that he vnderstood those speeches according to the sense and meaning of the scripture , that is to say metaphorically , because either they are not so grosse and heauy as humane bodies which indure wearinesse in their motion , or rather , because they are like birds or clouds in the ayre , or else because they appeare to men in such formes and fashions . for if it bee lawfull for moyses to say that god is a fire : deus noster ( inquit ) ignis consumens est , because he was thus represented vnto him in the bush and vpon the mountaine , why may it not be lawfull for vs to say that spirits are made of aire or fire , because in their apparitions they euer take an airie or a firie body vpon them ? and thus wee are to vnderstand s. augustine , when he seemeth to affirme that spirits haue bodies : and thus s bernard also is to bee interpreted , that is , that spirits are then said to haue bodies , when they would appeare vnto vs : for they can haue no other meaning , since our eye hath no proportion with spirituall substances . it may well be , that some haue thus spoken of them , thereby to intimate that spirits are not pure qualities , but essences subsisting of themselues : which maketh much against the error of the sadduces , who reduced all the apparitions recited in the fiue bookes of moyses , to the imaginations and fancies of men ; whereas indeed , angels doe vnderstand , conferre , and direct men , managing , and gouerning prouinces and kingdomes , and as our sauiour saith , they doe alwaies behold the face of god the father which is in heauen . thus ought tertullian to be vnderstood when he saith , that god hath a bodie , not that he hath the least composition of matter , but he is a body , that is to say , a thing really subsisting , accommodating his manner of speaking to the weakenes of ruder apprehensions , and it may bee to the vnderstandings of certaine . anthropomorphites , who , as cassianus saith , by reason of their great dulnesse and simplicitie , could not conceiue that any thing could bee reallie subsisting , vnlesse it had a body , not being able , as wee are vsed to say , to iudge further then their nose . notwithstanding the experiēce of the soules working , may be sufficient to sublime mens thoughts from such earthie conceptions touching spirits , since the soule doth discourse and worke , although the body be fallen into a sound sleepe . adam , when he sleeped very profoundly ▪ saw god when he tooke from him one of his ribbes thereof to make the woman , and when the soule at the houre of death is diuorsed from the body , it cannot bee seene by any because it is a spirit , as christ himselfe vpon such an occasion did say : pater in manus tuas commendo spiritum meum , and afterward , & inclinate capite emisit spiritum . that we may vse these phrases of speaking in a good sense , it appeareth by that which wee haue formerly said , for wee cannot doe amisse in vsing scripture-phrases , if so bee they bee taken according to the meaning of the scripture , as christ iesus himselfe declareth in s. iohn , chap. . where he argueth against the pharisies , who in those daies stood nicely vpon words , as wee haue many of that captious b●ood amongst vs in these times . againe , it is not to be conceiued , that so great and learned personages should be so ignorant as not to be conuersant in the texts of the new testament , which doe cleerely declare that they haue no bodies . in the third place , they doe for the most part expresse and interpret themselues , as s. atbanasius amongst the rest , who in his definition of angels , doth briefly say , angelus est animal rationale ; but because the word ( animal ) doth signifie a bodily substance , he doth therefore afterwards explane himselfe and say ▪ est autem expers materia . wherein although he seemes to contradict himselfe , yet his meaning is , that since the holy scripture doth stile these spirits animalia , in exodus , and abacuc ; in medio duorum animalium , it is no absurditie to giue vnto them the same appellations : but these places are to bee vnderstood metaphorically , and then there can be no inference of bodily substance fastened vpon them . thus doth didymus , s. ieromes master , say , that an angell can bee but in one place at one time : and lest any man should misconceiue him , as though he should maintaine them to be corporeall , because it is the propertie of a body to be circumscribed in a place , hee addeth in that very passage , that they are not properly inuironed or bounded in , by any place ; thereby letting vs vnderstand , that his meaning was not to attribute any bodily substance vnto them . the like may be obserued out of s. ierome , who saith with saint paul , that angels and soules doe bow their knees before god ; yet are wee not here ( saith he ) to conceiue , that they haue their members and dimensions like vnto vs. before wee descend to the proofes out of scriptures , wee shall doe well to examine , whether the opinion of those that take the scripture-phrase according to the rigour of the letter , may bee defended . s. thomas dispureth against it , and saith that it cannot be defended . for first , if they had bodies made of aire ( as apuleius dreamed ) they could not bee immortall , but would in the end fall into corruption , as we doe : because whatsoeuer is compounded of elementarie qualities , must of necessitie be framed of contrary and repugnant natures , which in the end by their perpetuall opposition and fight do ruine one the other ; and this truth is beyond exception . secondly , the aire is a body , which the philosophers terme homogeneall , that is , whose least part is of the same nature and condition with the whole , as euery drop of water is water , as well as whole riuers or the sea : from whence this absurditie would follow their opinion , that the whole bodie of the aire must be one immense angelicall substance . thirdly , the men bers of a liuing bodie , must haue seuerall organes fit for the performance of those functions , whereunto nature doth ordaine them , which cannot be true of the aire : and if they were made of aire , they may thē be dissolued and melted into water as the clouds are , they should also be hot & moist like vnto the aire ; as if they were cōposed of fire , then must they burne . all which absurdities doe euidently shew , that they are said to bee airie only , because they abide for the most part in the aire . and therfore saint paul writing vnto the ephesians , who were great philosophers , and much addicted vnto magicke , ( as s. ierome obserueth ) giueth them to vnderstand , that this opinion was not repugnant vnto christianitie , but that they were to hold it for a truth , that there are a great number of spirits in the airie region , against whom they were to combat : insinuating thereby , that they may in this sense bee called airie , if thereby wee meane that they are spirits , without flesh and bones . non est nobis ( saith he ) colluctatio aduersus carnem & sanguinem , sed aduersus principes & potestates aeris huius : he also calleth them , spiritalia nequitiae in coelestibus . wee may safely ( saith that father ) call them airie or heauenly , but wee must alwaies suppose them to be spirits . in this sense doe the hebrewes call birds the fowles of the heauen and of the aire , and men are by them stiled terrestriall : not that birds haue bodies of aire , or men of earth , but because they doe inhabite in the aire and dwell vpon the earth . for conclusion of this point , let vs hearken what the holy scriptures say ; and for the old testament , king dauid calleth them spirits where he faith , qui facis angelos tuos spiritus : as if he should haue said , lord thou hast ordained that those whom wee call angels , should be spirits ▪ now there is a contradiction and antithesis betweene a bodie and a spirit , so that the consequence by negation doth necessarily follow one vpon the other : as if such a thing be a bodie , it will be negatiuely inferred , then is it not a spirit ; and contrariwise if it be a spirit , then is it not a bodie : which conclusion christ himselfe maketh vnto his apostles , when after his resurrection they conceiued him to be a spirit : touch me ( said he ) and looke what i am ( being risen with my true bodie ) for a spirit hath neither flesh nor bones , as you see i haue . so that this were sufficient to proue , that a spirit hath no body , although there should bee no other place or text to strengthen the same . and lest wee should fall into the opinions of certaine stoicks , who maintained diuersities of kindes in angels , and that some had bodies , and others had not , s. paul doth direct vs vnto this generall maxime , which is without exception , when hee pronounceth this sentence : omnes sunt administratorij spiritus ; and in another place he saith , that amongst gods creatures there are some visible , and some inuisible , such as are thrones , dominations , principalities , & powers : for confirmation whereof wee may adde that , which we haue alreadie alleaged out of the epistle vnto the ephesians , where there is an opposition expressed between the things that appertaine to flesh and blood , and the things that belong vnto the spirit . touching diuels , they are also called spirits ; but to put a difference betweene the good and them , there is euer subioyned some restriction ; as in the historie of achab , one of them speaketh in this manner : ero spiritus mendax in ore prophetarum . christ iesus often calleth them vncleane spirits , or the diuels angels ; conformable whereunto s. paul termeth them the angels of satan , which must be vnderstood to proceed from their imitation , not from their creation . but it may be obiected , that they haue a body , and are tyed so really vnto the same , that abraham washed their feete , they tooke lot by the arme , and by strong hand drew him forth out of sodome ; and iacob wrestled a whole day with them . it is true indeed , they are supported sometimes by a body , for otherwise they could not be seene , because of themselues ( as s. paul saith ) they are inuisible : yet wee are not to detract from the authoritie of scriptures , that do cleerely teach vs that they haue no bodies of their owne : for wee must affirme with tertullian : habere corpora peregrina sed non sua : they haue bodies ( saith he ) which they borrow , but haue none in their owne nature . wee know that a spirit did appeare vnto our grandmother eue in the forme of a serpent : yet was there neuer any of so blunt & earthy an apprehension , that would affirme that this body of a serpent was the body of an angell . wee are then to say , that this body was framed of one of the foure elements , not of fire , for it would burne : nor of water , for such a body would easily fleet away and be dissolued : nor of earth , for that would remaine sollid vnto the view , and should afterward also bee found : it must therefore necessarily bee framed of aire , both because spirits haue their places of abode from aboue , the good spirits dwelling in heauen , and the bad in the aire , as also for that this element doth easily take the impression of all colours & formes : as we see what great variety of colours are in the rainebow , and what diuersities of shapes and semblances bearing the formes of dragons , serpents , and the like , are represented vnto vs in the clowds . and these formes are dissolued into that from whence they were exhaled and drawne , faith tertullian : eadem ratione species illa intercepta est , qua & edita fuerat , si non fuit initium visibile , nec finis . by which it appeareth that the doue , that descended from heauen and lighted vpon christ iesus , was fashioned of aire , and not of earth : for it is said , descendit spiritus sanctus corporali specie sicut columba in ipsum . the like may be said of the firy tongues , that sate vpon the apostles at the feast of whitsontide : factus est repente de coelo sonus tanquam aduenientis spiritus vehementis . so that it is cleere that these apparances are framed of aire , as the cloud out of which god the father spake to his sonne in his transfiguration , which vanished into aire , as did moyses also , whose body in that apparition was composed of the same element : and whiles the apostles eyes were fixed on these obiects it vanished , and they saw none but christ iesus alone . so when the angell appeared to manoah the father of samson , he mounted vp into heauen in a flame of fire , and in his ascent was visibly seene of him : but by little and little manoah and his wife lost the sight of him , because his body began to dissolue into the first matter whereof it was framed . thus did the angell that accompanied tobias in his iourney , it is now time ( said hee ) for me to returne to him that sent me ; and presently hee vanished from them . and for addition vnto the truth hereof , some alleage experience , saying , that if a man should cut such airie bodies , it would fare with them as it doth with the sun-beame , which doth runne together , and presently vnite it selfe , without any signe of such separation : which very well agreeth with the nature of aire , and is fit to confute the error of psellus , who in the seuenth chapter of his booke , maintaineth that they haue a naturall body , yet in the . chapter he granteth , that such bodies being smit asunder , doe ioyne againe , as doth the aire when it is diuided ; whence he might easily haue collected , that these bodies must bee made of aire , and not proper vnto angels . for touching the reason which he bringeth , that if they had not bodies , they could not be tormented with fire , it is certaine , that the diuine prouidence may easily bring to passe , that a body may really worke vpon a spirit , and likewise the contrary : which no christian can deny , to bee by diuine prouidence wrought in the sacrament of baptisme , where the water as the instrument of the diuine bountie , doth really and truly wash and purge the soule that is a spirit : and experience teacheth vs this truth in nature , for imaginations , which are corporall things , doe depresse the soule and make it heauie euen vnto death , as christ iesus himselfe said . besides , by this reason we should say , that the soules of the damned being departed from this world , are not cast into hell-fire because they haue no bodies , and must therefore bee impassible : and so wee shal fall into their heresie , that maintaine that the soules lie sleeping till the day of iudgement , which doth directly oppose the holy scriptures ; which shew vnto vs , that the soules of good men returne vnto god who hath created them , to be at quiet in his hands and vnder his protection ; as s. stephen saith , domine suscipe spiritum meum : and s paul wished for death to no other end , but to be with christ , cupio , inquit , dissolui & esse cum christo : which is confirmed by s. iohn in the reuelation , saying , henceforth doe the soules rest from their labours , for their good workes follow them ; and death ( saith s. paul ) shall be a gaine vnto me : on the other side they teach that the soules of the reprobate are tormented in the flames of hell , as appeareth in the gospell by the rich glutton , and by the saying of saint iohn baptist , who told the pharisies , that the axe was alreadie applied vnto the roote of the tree , and euery tree that brought not foorth good fruite , should bee hewen downe and cast into the fire . this s. iude affirmeth is already happened to the sodomites , as also to chorah , dathan , and abiron with their complices , and that they went quicke downe to hell . but here may an obiection be made , how spirits are able to frame vnto themselues such bodies at their own pleasure ? s. augustine answereth , that spirits by a certaine agilitie and naturall power can bring to passe whatsoeuer may be done in nature : for they doe perfectly know not onely the effects of nature , but the causes also ; which proceedeth from the refinednesse and subtilitie of spirit , wherewith they are indowed : which they so well know how to manage and applie , that whatsoeuer nature maketh successiuely and at leisure , they doe the same in an instant . we see the aire diuers times being disposed thereunto by certaine causes , is variously depainted with colours and diuers semblances ; and in the sommer wee sometimes see toades and frogs fall with the raine , which proceedeth frō the corruption of the aire , from whence also butter-flyes and catterpillers , and the like vermine are ingendred ; all which is produced from the successiue operations of nature . the like effects may bee produced by spirits , by vniting of causes , whereupon the effects doe necessarily follow . thus we reade that the diuell tooke vpon him the forme of a serpent , which cannot be denied ; as also that pharaohs magicians , by the assistance of satan , did make serpents and frogs appeare before the people : and surely they may in the like manner shape and counterfeit any other figure , yea of a man himselfe , as is cleere by the apparitions recited in the book of genesis . from whence we must draw this necessarie conclusion , that it is contrary both to naturall reason , and to scrip that spirits should haue bodies , but that they are incorporeall and inuisible . the resolution of all this discourse may bee had in the booke intituled , de ecclesiastic is dog matibus , which is amongst the workes of s. augustine , where in the . chapter he saith : we beleeue that god is inuisible and incorporeall , because hee is euery where , and is present in all places , yet not bounded in by any place : but we beleeue that intellectuall substances are corporeall , because they are circumscribed in a place , as the soule within the body : and hence it is that they are called corporeall , because they are limited in their substances . it remaineth that wee endeuour to know when they were created , since moyses maketh no mention of it ; and from whence it proceedeth , that there is a difference betwixt spirits , so that some are good and some bad . chap. iii. of the creation , goodnesse , or maliciousnesse of angels . saint athanasius when he was to giue his full resolution and opinion concerning spirits vnto prince antiochus , demandeth in the first place , whether angels were created , or no ; for moses maketh no mention thereof in the first chap. of genesis where hee purposely laboureth to magnifie the power and goodnesse of god in the worke of creation . and in good reason doth he take his beginning from this question , since the weightiest argument that saduces and atheists can alleage for themselues is , that moses speaking of all the creatures of god , and of the heauens themselues doth yet make no mention of angels : whereupon the ancients haue endeauoured to giue a satisfying resolution heereunto , as s. chrysostome , s. athanasius , theodoret and others . s. chrysostome particularly in two passages doth determine this point . i know well ( saith hee , speaking vnto the people ) that you are accustomed to demand , why it is not said , in principio creauit deus angelos & archangelos , as well as it is written , in principio creauit deus coelum & terram , especially since angels and archangels are vndoubtedly compositions of more noblenesse and puritie then heauen or earth . you are to know ( saith hee ) that the holy scripture is nothing else but a letter missiue , which god by his ministers doth send vnto vs : no lesse then when wee read that helias was sent from god vnto ioram king of israell with a letter missiue to reclaime him from his faults , and to instruct him in the will of god. now when a great lord writeth his letters missiue , hee doth accommodate the stile and matter of them vnto the qualitie and capacitie of the person vnto whom he doth addresse them : for hee must write to a prince after one fashion , and after another fashion vnto a philosopher , and in a different maner from these , when hee writeth to his wife or to his children . now the first letter missiue , which god in his goodnes sent vnto man , was the fiue bookes of moses , which hee directed to the people of israel . this people of israel , vnto whom the letter was addressed , was a rude and an ignorant people , because they were newly infranchised from the slauery and seruitude of egypt , where they had been for the space of yeares very cruelly oppressed , being all of them constrained to apply themselues to manuall trades and workes , as to gather straw and clay , & to carry great baskets vpō their shoulders ful of such stuffe , wherof they were afterwards to make bricks , and then to carry them where the cities and pyramides of aegypt were a building : and this they daily did , not hauing leasure to breath or to serue their god one day , as may be easily seene in the beginning of exodus so that whatsoeuer was said of ioseph , may very appositly be applied vnto this people : diuertit ab oneribus dorsum eius , manus eius in cophino seruierunt . which was the cause that they were a rude nation , & altogether vnacquainted with good literature . and this is the peculiar slight of tyrants ( as aristotle writeth in his politicks ) who will not permit their subiects to study and attaine vnto learning : which was the practise of iulian the apostata against the christians . they were all then very ignorant except moses who was exempted from such rudenesse , because he had his education in the kings palace , and was the adopted sonne of king pharaoes daughter , and this s. stephen well obserueth , saying , erat moses doctus in omni scientia aegyptiorum : for he had skill in astronomy , geometry , and the mathematicks , but the rest of the people were exceedingly ignorant , and could not conceiue of any thing but what they could see with their eyes , which is the ordinary fashion of illiterate people , who are not able to eleuate their spirites higher then the earth , and laugh at philosophers when they dispute of the roundnesse of the sunne , of the height of heauen , and of the sphericall forme of the sea and earth : and heereupon it is that moses saith to god , alas lord , i assure my selfe that they will not beleeue that which i shall say vnto them , for when i shall speak of thee lord , what fashion shall i hold in my discourse to make thy maiesty knowen vnto them , since their apprehensions doe sauour so much of earth and dulnesse . but god answered him , it shall be sufficient for thee to tell them , that hee ( who is ) hath spoken vnto thee : for hee would not that hee should speake vnto them in a higher straine then of his being onely , which is a thing common and agreeable to the least creature of the world , although if these words bee vnderstood by nature , not by participation , they haue a high and mysterious meaning : but this distinction was not mentioned vnto them , because he would fit his discourse to their vnderstandings . and this is the very opinion of s. dydimus , who sheweth , that according to the diuersitie of tymes and persons there came prophets and others in the name of god : some with the name of him that was almighty , others with the name of him that was replenished with all goodnes , and others with the name of vnappeasable rigour and iustice . and thus ( saith hee ) was moses sent vnto this rude people with the name of him that is , for god would at that time exact nothing from them , but that they should vnderstand that the god of their fathers is , and was not like the false gods of egypt , who indeed were not , because they had not so much as an existence which is the least that any thing may haue . in like manner when christ iesus did addresse himselfe vnto the seauen churches of asia , hee set downe diuers attributes of his maiestie in the beginning of those letters according to the diuersitie of persons . and s. paul preaching at athens among the philosophers did purposely decline to make particular mention of the trinity , but thought it sufficient to expresse vnto them that there was a god who created heauen and earth : deus ( inquit ) qui fecit mundum , & omniae quae in eo sunt coeli & terrae ' dominus , non in manu factis templis habitat . s. peter also in his first sermon to the iewes , doth not at the first cast plainely expresse that christ iesus was the true god , but accommodating himselfe vnto them hee is contented , if at the first he may winne thus much vpon their beleefe , that christ iesus was a holy and innocent man sent from god , iesum ( inquit ) nazarenum virum approbatum a deo signis & virtutibus : but afterwards he speaketh vnto them in a higher straine , hauing once prepared them for more diuine instructions . and so heere likewise in processe of time did god manifest vnto this people , that there were angels , and that they had their creation from him , as wee shall presently see . which is also more expresly vnfoulded in the new testament , at what time men grew more familiar and better acquainted with the secrets of god. this is s. chrysostoms reason which is very probable and fit to be admitted . s. athanasius yeeldeth another reason saying that this people was exceeding ready to beleeue and admit plurality of gods , which in processe of time they tooke from the superstitions of the egyptians : which conceite being once growne into an habite and custome , it did at length become almost naturall vnto them , and brake out openly in the desert , when they said●n the plurall number , hi sunt dij tui israel quite eduxerunt de terra aegypti . and hereupon god tooke occasion to insist vpon the explication of this in the first commandement of the law , ( which saith , dominus deus tuus deus vnus est ) longer then vpon all the rest of the commandements , because the people were so much inclined to this plurality of gods , and had then lately made and worshipped a calfe . which they may doe well to obserue , who because it is afterwards said , thou shalt not make any likenesse of any thing that is in heauen or in earth , doe conceite that this is the second commandement , and aske the cause why curats doe not so pronounce the same in their seruice , not vnderstanding that the curate doth pronounce but a short summary of the commandements of god , and that this whereof they complaine , is not properly a commandement , but a more ample exposition of the first commandement , against which the people had for a long time most transgressed . therefore doth s. athanasius well obserue , that it was not safe to mention angels vnto them , because they would presently haue thought them gods : which carpocrates , basilides , and other disciples of simon magus also did , as s. ireneus and tertullian haue written . whereunto we may adde a third reason drawne from the more moderne diuines , and that is , that christ iesus was the end and scope of the law , who was to take vpon him the flesh of adam , and not the nature of angels as s. paul noteth , finis legis christus & nusquam angels apprehendit , sed semen abrahae apprehendit . since then christ iesus was not to be the redeemer of spirits , but of men . moses did with good reason passe ouer angels in silence , and bounded his discourse with the mention of visible creatures , ouer whom man had dominion , that in conclusion hee might inferr that man alone had the priuiledge to bee made after gods image and likenesse , that in the end hee might be deifyed and made a partner in the diuine nature thorow iesus christ. by which hee thought to leade and conduct man the more easily vnto the knowledge of the grace of god towards him , since that he had more remembrance of him then of the angels themselues , who were iustly passed ouer without mentioning , if wee consider hou much our humane nature was honoured by the diuine word : so that hee who is god adored by all , is a man as wee are ; being as absolutely man as i am , and being as truely man , as he is truely god. and this is the conclusion which s. paul maketh against the iewes when he speaketh of angels : nusquam angelos apprehendit , sed semen abrahae . it is also manifest that the old testament maketh no mention of the sinne of lucifer and his adherents , but indirectly and by glances , as when the haughty minded men are compared vnto him , so in esai the . chap. where mention is made of nabuchodonosor king of babilon , and in ezechiel . where the king of thir is described , both of them being meruailous proud and presumptuous against god ; they are ( saith the scripture ) like vnto lucifer . but of set purpose there is no relation made hereof except it bee incidentally , and ( as wee say ) per accidens . for christ iesus did pay no ransome for wicked spirits as he had done for men , but he hath clearly declared himselfe , that hell fire is from all eternity prepared diabolo & angelis eius . but although moses did not make direct mention of them , yet did hee tacitly insinuate the same , when hee saith of the seauen daies , that they followed one the other , and that the heauens went on in their course , making day & night , euening and morning , which could not possibly be without the ministry and helpe of angels . moreouer when he concludeth igitur perfecti sunt , coeli & terra & omnis ornatus eorum , by the perfect ornament of heauen he meaneth angels . for that excellent ornament which addeth such grace vnto the heauens is their motion , without which ( as aristotle himselfe well knew ) the heauen could beame downe no influence vpon the earth , as is intimated by s. iohn when hee saith , iurauit per viuentem in secula quod non erit ampllus tempus . for if wee should say , behold a perfect man , this speech doth import that hee hath a soule , and that his body is disposed and fitted for those motions which are naturall vnto man. whereupon s. chrysostome admonisheth that by this ornament wee are not to vnderstand the light or starrs onely , but many other perfections , both of higher and baser consideration . but because this manner of speaking is very obscure , s. athanasius , theodoret and s. chrysostom moue the question , whether the scriptures doe directly say that the angels were created by god or no : and their resolutions are that they doe so say . first king dauid maketh vs an expresse psalme touching the creation of the world , where hee speaketh generally of all creatures , spirituall , rationall , sensible , terrestriall ; as also those creatures who haue their being in the water and aire in the . psalme , where he beginneth to speake of the maiestie of god in this manner , confessionem siue maiestatem & decorem induisti , amictus lumine , siout vestimento : next hee speaketh of the heauens saying , thou hast stretched them our ouer vs like a tent ; then doth hee adioyne the angels , qui facis angelos tuos spiritus , who makest ( saith he ) thy angels spirits . where by the way wee may obserue for our better information in this and the like places of scripture , that the hebrews haue but three tenses in their verbes , the praeter-perfect tense , the present , and future tense ; and haue not the vse as the greeks and latins haue of the praeter-imperfect and praeterpluperfect tenses , whence it ariseth that the present tense with the hebrewes may ( as the sentence will beare it ) bee translated by the praeterimperfect tense , as also by the praeterperfect , and by the praeterpluperfect tense . and this is practised by the hebrewes in this very passage of scripture , as if they should say in latine , quifaciebas angelos spiritus ; that is to say , lord in the time of creation thou diddest make and fashion these spirits , to bee the messengers and ministers of thy good pleasure . by which place dauid doth not onely shew that god created angels , but also , contrary to the opinion of the greekes and latins , that the angels were created , when god made heauen and earth , and not as some would say , many thousands of yeares before : so that it is not chancefully done , that he first made mention of the essence of god , and then of angels , and last of all of other creatures . the same methode he obserueth in the . psalme , where he inuiteth all things to praise their creator , and doth not omit the angels , but placeth them in the first rank , laying , laudate eum omnes angeli eius , laudate eum omnes virtutes eius , and concludeth that god fashioned and created them as hee hath done all other creatures ; quoniam ipse dixit & facta sunt , ipse mandauit , & creata sunt . the same order is obserued by the three men that were cast into the firy furnace at babilon , who in their thanksgiuing doe inuite all the workes of gods hand to blesse their creator , and descending to particulars ▪ they bring in the angels as the excellentest creatures of all , harmoniously to sing and say , benedicite omnia opera domini domino , cantate & superexaltate eum in secula . benedicite angeli domini , domino ; benedicite coeli domino . where it is very remarkable , ( that we may not digresse from the argument in hand ) against those , who conceite that the creation of angels was long before the creation of heauen , that therefore in this place and some others , the heauen is said to bee set after the angels , thereby to figure out vnto vs the transcendency of angels aboue all other creatures : but why the heauens should be mentioned and not the angels , there can be no other probable and literall reason rendered , then that which wee haue formerly alleaged . s. chrysostome affirmeth that s. iohn made mention of the creation of angels , where he saith , omnia per ipsum facta sunt , & sine ipso factum est nihil . and s. paul doth , as it were , comment vpon this sentence of s. iohn , as hauing bin rapt vp to heauen after him , in his epistle to the colossians , quoniam in ipso condita sunt vniversa in coelis & in terra visibilia , & inuisibilia , siue throni , siue dominationes , siue principatus , siue potestates , omnia per ipsum & in ipso creata sunt . and this doth vndoubtedly confute al the manicheans , marcionists , and other sectaries and disciples of simon magus . so that wee may from hence conclude , that god did create all angels good at first , that is , perfect in all goodnesse both of nature and grace : for whatsoeuer god made , he saw that it was passing good , as moses expresseth it : and towards the end of his bookes hee giueth a reason of the same vnto the people , saying , dei perfecta sunt opera : whereunto agreeth the wise-man , who giueth vs to vnderstand , that god made all things in number , waight and measure , in which the most captious can not finde the least discord or blemish . and christ iesus himselfe doth assure vs , that the diuell did not persist in the truth , that is , in his first integrity wherein hee was created : and that hee was once in heauen , but was fallen from thence like lightning . s. peter and s. iude doe giue the reason of this fall , because , say they , hee sinned against god , which sinne being folded vp in the pleates of malice and obstinacy , was without the proportion of remission and pardon . the same meaning hath iob in the . chapter , in angelis suis reperit pravitatem . and although there were no other text sutable vnto this purpose , then that which is alleaged in saint matthew , where christ iesus doth foretell , that he will cast the diuell and his angels into hell fire , yet would this bee an argument sufficient ( as theodoret well inferreth ) to prooue that he was created in perfection and goodnesse , but that from his owne desire and malice he made choice of euill , by his rebellion against god. non est enim ( saith hee ) iusti dei proprium eum punire quinecessitate malus sit . and certainely it is repugnant vnto the nature , goodnesse and iustice of god , who neuer condemneth any , that doe not through malice deserue such punishment . hence it is that s. augustine doth worthily reprooue porphiry the philosopher , because his assertion was , that there were a kinde of spirits , who from their first nature were originally euill and deceitfull . this proceeded not from their nature ( saith he ) but from their will. it remaineth now , that we declare what manner of sinne it was , whereof they were conuicted . s. augustine giueth vs the resolution heereof , saying , since they are spirits , wee are not to conceiue , that they were fornicatours , drunkards , or addicted to any of those grosse vices , which haue their sting in the flesh : but we are to obserue , that there are two sorts of sinnes ; the first are spirituall , because they are proper to spirituall substances , such as are pride , and enuy : the other are carnall , and proceed from the flesh . s. augustine spake not this of his owne head , but grounded it vpon the scripture , which specifying the sinnes that are peculiar vnto satan , maketh mention of these ; as esay and ezechiel when they would exaggerate the great ouer-weening and pride of the kings of babylon and thir , he maketh a comparison betwixt lucifer and them . and our sauiour when he saw his apostles to be a little pussed vp and swolne in spirit , because at their words and commandement the diuels were cast out , reioyce not ( saith hee ) in this , for i saw satan fall from heauen like lightning : by which words hee insinuated thus much , that the downe fall of the diuell proceeded from pride . s. paul also in his admonition vnto bishops that they should be humble , doth charge the bishop not to bee pussed vp with pride , least hee should fall into the same condemnation with the diuell . touching the sinne of enuy , it is also written inuidia diaboli mors intrauit in orbem terrarum . and the reason why mention of mankinde is made heerein , is , to giue vs to vnderstand , that the diuell fell not into the sinne of enuy , till after the creation of man , and that pride was his peculiar sinne , for the which he was thrust out of heauen . now whether it were , that by reason of his great endowments of nature , hee did so farre ouerballance his owne worth , that hee might conceite that hee was able to make himselfe an associate and partaker in the diuine nature ( which is the highest degree whereunto an intellectuall substance may aspire ) and that by his owne naturall and peculiar forces ( as esai and exechiel doe seeme to imply ) or whether he would not acknowledge christ iesus the mediatour of men and angels for his head , which mystery might by reuelation be proposed vnto him , ( as it was afterwards also vnfolded vnto adam and all the fathers of the old testament ) it is most certaine that from his owne will , and in the pride of his heart , he rebelled against god , so that there was a battell fought in heauen , after the manner that spirites combat one against another , by a strong renitency and resistance of the ones will against the others , euen as wee also fight against them . but the good angels would by no meanes adhere or fauour that damnable attempt , but resisted it with all their forces , accomplishing that which is written of them . benedicite domino omnes angeli eius potentes virtute , qui facitis verbum eius , ad audiendani vocem sermonum eius . thus were the euill spirits thrust out of heauen for their pride , whereas the good spirits were still made blessed in the participation of the vision and presence of god. this did christ signifie vnto his apostles , when out of pride they demanded of him , who among them should bee the greatest in the kingdome of heauen : hee tooke a litle childe by the hand saying , if you become not like vnto this litle childe , yee cannot enter into that kingdome : and beware how you offend one of these litle ones , for their angels doe alwayes see the face of my father which is in heauen : whereby he giueth to vnderstand , that children by reason of their naturall humility are like vnto angels , which angels by this meanes doe see the face of god. since this great reuolte in heauen , there hath euer been a contrariety and warre betweene the will 's of good and bad spirits , and betweene good and bad men also : as between abel and cain : isaac and ismael : iacob and esau. and this is it which s. iohn speaketh of in the apocalypse , that there was a great battell in heauen between michael and his angels , & the dragon with his angels : and s. iude bringeth in the same michael , disputing and chiding with satan . since therefore hee is full of wickednesse , and altogether depriued of the grace of god , he can doe nothing but what is naught , and because hee cannot wreake his malice vpon the saints in paradise , hee conuerteth his fury against man , that is made after the image of god , and is heere seated vpon the earth , that hee may worship his creator , and acknowledge and serue him with his whole heart , that so he may at length participate of that diuine glory and felicity , which the diuell by reason of his pride is vtterly depriued of , as we haue already alleaged . and this is the next pointe , which offereth it selfe to consideration , in the ensueing chapter . chap. iiii. the meanes which diuels haue , to appeare and come vnto vs ; in what part of the world they reside ; how they are bound ; and their sundrie waies to tempt men . touching the meanes which spirits haue to performe this , the scripture teacheth vs , that in their downe-fall from heauen , some remained in the middle region of the aire , which is darksome & obscure , because the sun-beames passe through the same without refraction of any solid body , which by repercussion might double their force and light , and without which they shine not at all : as is euidently seene in a caue , where there is no light at all perceiued , but in the place where the sunne-beame doth fall . and although we had no other proofe , then that generall rule of saint ierome , it might sufficiently euince the same : for these are his very words ; omnium doctorum opinio est , quod aër iste , qui coelum & terram medius diuidens , inane appellatur , plenus sit contrarys fortitudinibus . since then there was neuer any doctor of the church , which made scruple of the truth hereof , wee must thinke that they had good warrant for the same from the scripture . they did no doubt consider , that our lord in the parable of the seede , did by the birds of heauen , which deuoured the corne , vnderstand and also interpret it to be the diuels , whom he calleth the birds of heauen , thereby meaning the aire , according to the vsuall hebrew phrase , and agreeable vnto our maner of speech also , who commonly say , the raine falleth from heauen , when the meaning is , from the aire . for as s. ierome hath well obserued , all philosophers doe agree in their opinions , that the clouds ( by the dissoluing of which the raine is engendred ) are not drawne vp aboue two miles at the most from the earth , whereas the distance betwixt heauen and earth is incomparably greater . and this is s. pauls meaning , when hee telleth the ephesians , that our fight is not chiefly against men , but against the princes of this world , which are the wicked spirits , that haue their abode aboue in high places : and as himselfe explaneth all these authorities in the second chapter of the same epistle , by these high places he meaneth the aire : secundum seculum mundi huius ( saith hee ) secundum principem potestatis aëris huius , spiritus qui nunc operaetur in filios diffidentiae . ( which is also declared by s. iude in his canonicall epistle ) shewing that these wicked spirits are abiding in that darksome aire , & are there reserued for the day of iudgement , when they shall heare these words , goe yee cursed into hell fire , which is from the beginning prepared for the diuell and his angels . his words are these : angelos qui non seruauerunt suum principatum , sed dereliquerunt suum domicilium in indicium magni diei , vinculis aeternis sub caligine reseruauit . and here may be fitly alleaged that which is written in s. luke , where it is related , that the diuels besought christ iesus , not to send them out into the deepe , but rather into the heard of swine : and they doe likewise complaine vnto our sauiour , saying , vt quid venisti ante tempus torquere nos ? as if they should haue said , we are assured of our totall and vtter damnation , but the time thereof is not yet come , for this shall bee put in execution at the last day of iudgement , which being not yet present , thou maist doe well to leaue vs in these parts , vntill that time approch . the like may be said of that place in the reuelation , vah mari & terrae , quia descendit diabolus ad vos , habens iram magnam : and it is againe declared in the same booke , that our aduersarie the diuell was cast into the lake of fire and brimstone . and that wee may resolue , what the difference is betweene the diuels that are in hell , and those whose abode is in the aire , although s. ierome maketh daintie to meddle with it , because he conceiued it to be from the matter , whereof he intreated , as also for that hee feared ( as himselfe excuseth it ) lest hee should trespasse too farre vpon the readers patience , in dwelling so long vpon this argument ; yet will we speake somewhat of the same , because this present discourse doth demaund it . it is an infallible truth , that there are great multitudes of wicked spirits , who abide in that gloomie region of the aire , and come also lower and neerer vnto vs , which god in his prouidence hath and doth permit . first , because himselfe imployeth these his creatures , although it be in base and seruile offices ; as a king or ciuill iustice are accustomed to condemne certaine malefactors not vnto death , but vnto the performance of some worke , which aduantageth these offenders nothing at all , but is onely charged with laboriousnesse and toyle , and tendeth meerely to the publike good . thus were many in times past banished , or confined to some isle or mountaine , to labour and digge in the quarries of marble , for the princes profit and behoofe , and did euer carrie their chaines of iron on their feete , and had a good guard to watch them . the like is done vnto those that are slaues in the galleys . secondly , for our exercise , as s. bernard hath it , and it is also the obseruation of s. hierome , who applieth this vnto the iebusites , philistins , and other barbarous people , that by diuine permission were left in the borders and skirts of the land of promise , to exercise the people of the iewes , who otherwise would haue spurned at gods commandements : and these were the type and figure of those wicked spirits , that christ iesus after his death and passion , was to leaue in the aire , to exercise vs in whatsoeuer is good and praise-worthy : as sand which of it selfe is fruitlesse and barren , yet serueth very fitly to scoure and make bright the vessels of gold or of siluer , which are carefully looked vnto in the great house of a father of a familie . thus was iob exercised , and thus haue all good men been tried , as s. paul witnesseth of himselfe and saith , that hee endured the buffetings of satan : and doth conclude in the epistle aboue cited , where he mentioneth these things , that christ our redeemer , doth by the merits of his death and passion lend vnto vs all , a compleate armour , that so we may be the true champions of god. the sword is the word of god ( saith he ) the helmer , hope : the corslet , charitie : and the shield , faith , as s. peter saith , cuiresistite fortes in fide . to be briefe , if wee be thus armed , the diuell shall haue no power ouer vs , as s. augustine obserueth . first , because as soone as wee brandish these spirituall weapons against him , hee presently turneth his backe and flieth from vs , which s. iames also witnesseth , resistite ( saith he ) diabolo , & fugiet à vobis . secondly , because he can doe no good vpon those that doe resist him , and onely gaineth on those that make no preparation to stand against him , non vincit nisi volentem . being houering so neere about vs , they haue yet a curbe & snaffle to restraine them , and that is gods prouidence , which either by the ministerie of good angels , or otherwise as it shall seeme good vnto him , doth hold in their rage and malice with so strong a hand , that they haue no power to do that which is within the compasse of their naturall forces , and like slaues they are faine first to aske leaue of god , before they dare attempt any thing . thus we see the diuell asked leaue of god to afflict iob in his person and goods ; and the diuels mentioned in the gospell dared not to enter into the swine , vntill they had gotten particular license from christ iesus , as tertullian sheweth at large . of this curbe s. paul speaketh , when he saith , fidelis deus qui non patietur vos tentari supra id quod potestis . he permitteth satan to do many things , but with such limitations , that those assaults wherwithal he would force vs , are neuer aboue our abilities of resistance . we are not therefore to dispute , and aske the reason why god afflicteth one man more then another , and that by such diuersities of temptations , let it suffice that he knoweth , when a young man like vnto dauid , hath both courage and force to encounter with the giant goliah , which attempt would haue crushed in peeces the strongest men in israel , as flesh and blood would haue conceiued . the diuell doth thus trie and exercise vs , both out of malice which hee beareth towards god , and out of enuie which hee carrieth vnto vs ; by which hee doth daily make full the measure of his punishments . for wee are to note , that those diuels , who after their creation offended most by their pride , malice and ingratitude , were cast into the deepest dungeon of hell , and are already tortured with all the extremitie that may bee ; but they that did not transgresse in that heighth of wickednesse , fell no lower then the aire , and do there acquire vnto themselues new damnation , not in their depriuation of the vision of god , for that is common to them all , but in the accession and increase of paine in the pit of hell . and this the doctors of s. ieromes time were wont to relate , saying , that if a christian did resist the diuels temptations , he doth not only aduantage himselfe thereby , but doth doe a good turne vnto the diuell his aduersarie , because by this meanes hee is not punishable with so great torments , as if hee had ouercome the christian : whereas else he should be plagued for the same , in that he was the cause of that sinne . hereupon it is that the diuels were afraid to be sent into the deepes , after they had a long time tempted and tormented the poore iew. this prouidence of god hath in like sort withheld it selfe from casting them all into the lowest bottome of the pit of hell , although they are tied vp for the most part in some quarter of the world : which is nothing else , but when god commandeth them not to budge from a certaine set place , and restraineth their workings elsewhere . and this ligation , or chaining vp , is the greatest torment vnto them that may be●in regard that they are spirits , and therefore of a generous and actiue nature , fashioned with all free scope and libertie to worke in all places , which they haue a minde vnto . and therefore doth tertullian call them quodammodo volucres , because they are of a more excellent agilitie , then the swiftest bird when he is vpon his wing . so that wee are to conceiue , that by this restraint and confinement they are as it were cooped vp in a cage ; and are not able to flie vp and downe to execute their purposes , by reason of this compulsorie detainment : but are infinitly vexed at this commandement which god imposeth vpon thē . thus must the passage in the booke of tobias be vnderstood , where it is said , that raphael tooke the diuell asmodeus ( which in hebrew signifieth a banished man ) and banished him into the desert of the vpper aegypt : and in like manner that passage in the apocalypse is thus to be interpreted , where it is said that satan was bound and loosed againe : which importeth nothing but this , that all his power and actiuitie was for a time taken from him by god , and was afterwards restored vnto him againe . for in the last daies of the world he shall be vntied , and shall haue full permission giuen vnto him to powre foorth all his rage and venome vpon the children of god , yea so farre shall the authoritie of antichrist gaine vpon the world , as that they shall be able to worke miracles , as to make fire visibly to descend from heauen , and such like wonders , described at large by s. iohn in the reuelation . but the diuell is now tied vp from doing of these things , although in his owne nature he be able to doe as much mischiefe as hee did in iobs time , and as hee will doe , when antichrist shall bee borne . hee was confined and chained vp by the death and passion of christ iesus , from speaking any more by oracles , as appeareth by the apocalypse , and as experience it selfe teacheth vs : but when the end of the world shall approch , hee shall speake vnto men in a more familiar manner , and shall appeare vnto them in a visible shape . all which discourses are epitomized in a word by saint thomas , when he saith , daemones dicuntur ligari quando impediuntur agere , quae naturaliter possunt , & solui , quando permittuntur . the diuell then hauing this permission , like a subtle serpent , and one that well vnderstandeth his grounds whereupon hee buildeth his attempts , hee practiseth diuers and cunning slights to inueagle and gaine vpon the sillines of men : which we may manifestly see in two visible apparitions set downe in the scriptures , the one in the old , the other in the new testament ; and this ought to be sufficient to informe our beleefe heerein . it also plainly appeareth by the experience which the good old father anthonius monachus had thereof , whose history is written at large by saint athanasius for in that discourse it seemeth , that this good man was selected by god himselfe , expresly to indure the assaults of satan both sensibly and visibly so that we may learne from him what the subtilties of the diuell are , and what meanes we haue to keepe vs from his snares and ambushes . touching the first visible apparition of satan , which is described in the third chap. of genes . it thereby appeareth that he may take a visible body vpon him , and so appeare vnto men , not that it is in his power to take a body vpon him when hee pleaseth , for the confusion and danger that might grow thereby would be exceeding great . repraesentaret enim se vxori tanquam maritus , seruo tanquam dominus , religioso tanquam praelatus , poenitenti tanquam confessarius , & sic nullus esset securus , & tentaremur suprae id quod possemus , . corinth . . et esset contra prouidentiam dei. he is therefore inhibited and restrained by the omnipotencie of god , as both s. augustine , and s. thomas doe notably shew : but god doth sometimes permit the same , partly to force a beleefe vpon our vnderstandings , that there are wicked spirits , which practise nothing else then how they may destroy vs , and partly to informe vs how foule and vgly these vncleane spirits bee , since the time that they were chased from god , and tooke armes against him . for now the diuell appeares in a fearfull and hideous shape , as in the forme of a serpent , or some such deformed beast . and therefore in the beginning of the bible he is set foorth vnto vs like a venomous snake , which is agreeable vnto the second reason , and in the beginning of the gospell preached by christ iesus , he is described to be one full of talke and pratling ( which-answereth the first reason ) but he hath no other end in this talke then to snare vs , and to breake our neckes . and from the abundance of his cunning , his custome is to accommodate and fit himselfe vnto the humour of those whom hee would circumuent ; wherein he sheweth himselfe to bee gods ape , who doth descend vnto our capacitie and imperfection , and doth practise that saying of paul : omnia omnibus factus sum , vt omnes lucrifacerem . thus when the diuell commeth vnto a silly woman that hath little knowledge , but what by nature and sense is prompted to her , he wil straight begin to derogate from god , and to make it questionable whether those things that are affirmed of him be true , or no. and because he knoweth that this sex is very liquorous of honour and greatnes , he will not stick to make large promises vnto them . and in the third place , beside the exquisite meates and drinkes , he further promiseth vnto them all sensuall and fleshly pleasures whatsoeuer : all which temptations are easily discerned in the assaults which hee vsed , to tempt the first woman , who representeth vnto vs all those that forget god and his blessings . for it is a certaine truth , that if hee had applied himselfe vnto adam , hee would haue laboured his subuersion by more couert & guilefull meanes then hee vsed towards the woman . and therefore s. paul attributeth the glory of this conquest to haue proceeded from a womanish simplicitie , concluding in these words : ne sicut serpens seduxit euam , ita seducantur sensus vestri à simplicitate quae est in christo iesu. but when he was to tempt christ iesus , he tooke another course , for without any derogation from god ( because a man of a setled vnderstanding and faith doth abhorre such grossenes , and stoppeth his eares against it ) hee beginneth with that which seemeth to haue no apparancie of euill , but rather to haue bin vsed by holy men , as moyses did by his prayer change the blood of the riuer into water , and made the rocke to gush forth with fresh and wholesome streames , as it is written : qui conuertit petram in stagna aquarum , for then the people were in great extremitie for water . so he laboured to perswade christ iesus to make the stones bread , when as it might seeme hee had neede of sustenance , and was in the desert as moyses was . secondly , knowing that christ iesus was conuersant in the holie scriptures , and would be most attentiue vnto them , he alleageth diuers passages from thence . and being able to doe no good that way , he offereth vnto him the monarchie of the world ; knowing , that science puffeth vp those that haue no charitie , and maketh them beleeue that they are able to sit at the sterne , and gouerne the whole world better then any other whatsoeuer . to conclude , he resembleth the crocadiles of aegypt , who when they perceiue a traueller neere vnto nilus , they begin to faine the voyce of a man , weeping and taking on as if they had great neede of succour , and when the poore man shall simply make his approch , he is suddenly deuoured . s. athanasius reciteth , that on a time the diuell did thus plaine himselfe , neere vnto the cell of of that godly father antonius , who demanding him what he was , hee answered ( when hee saw that hee was discouered ) that he had iust cause to complaine , for all the world did taxe and burthen him to be the author of all the villanies that were done , although he were very innocent and free from any such matter . and sometimes hee would sing psalmes , the better to insinuate himselfe vnto him ; but hee stopped his eares against him , and would take no heed what the diuell did sing , practising that which is written , ego autem tanquam surdus non audiebam . at other times he presented himselfe before him with great glorie , transforming himselfe into an angell of light ; but he shut his eyes , and would not gaze vpon the beautie of satan : so that when hee perceiued that he could gaine nothing by all these baites and allurements , ( for by his often prayers , weeping , and fasting , hee had obtained the gift which s. paul calleth discretio spiritum ) he then came vpon him with a hideous noise to affright him , sometimes appearing in the semblance of a dragon , and sometimes in the shape of some other dreadfull beast : and then he would stand before him like a man , but of such an enormous and vast size and stature , that he seemed greater then any giant , and did touch the cloudes with his head , although his feete stood vpon the ground . then would hee make a great noise as if the cell had been inuironed with horses , chariots , and armed men ; but he euer recommended himselfe vnto god , and regarded not these collusions of the diuell , remembring that which is written : hi in curribus , & hi in equis , nos autem in nomine domini nostri inuocabimus . the diuell forgot not to cast wedges of gold in his way by which he was to passe , that so he might baite him with auarice , yet at the signe of the crosse ( saith s. athanasius ) they all presently vanished . he also appeared vnto him in the shape of a woman to tempt him vnto the sin of the flesh ; and when by none of these meanes hee could preuaile against him , hee then began to exhort him to watch , and spend the whole night in prayers , to fast often , and to practise all other spirituall exercises , that so hee might either breed a disgust of these things in him , as being perswaded thereunto by the enemie of nature , or at the least , that hee might seeme to do something at his request : but this holy man , who might well say with s. paul , non ignoramus astutias eius , did not for all that , disaccustome his holy exercises , but rather encreased his deuotion , not because the diuell commanded it , but because christ iesus taught it both by word and example : knowing well that whatsoeuer the diuel saith or doth , it is for an ill purpose , and therefore by how much the lowder hee was in his confession , that christ iesus was the sonne of god , by so much the more did christ check his speech , and commanded him to silence . the last way which hee vsed was in chiding him for his austerity of life , shewing vnto him that this was a rigorous , strict & burthensome way , and it would be a means to hasten his destruction being one of gods creatures , rather then to enable him for his seruice , and that it was no sin to vse the creatures of god freely with thanksgiuing , so that there were no excesse or gormundizing in the same . lastly , hee threatned to beate him and to kill him by breaking his neck . but hee was readily answered , that since hee could not hurt the least sheepe that iob had , nor enter into the heard of swine without leaue , much lesse could he endamage a man who is sheltered vnder the wing of gods protection , and who hath the haires of his head numbred , so that not one of them can fall to the ground without the expresse will of god. chap. v. that the diuels scope is to make himselfe to be worshipped as a god , and to deceiue men : that the diuell knoweth not things to come , neither can be penetrat● or diue into the secrets of mans heart . when we would speake definitiuely of the diuell , and inquire into his nature , we must euer call to minde those two sinnes which are peculiar vnto satan , and that is , pride and enuy : for from these two spirituall vices , all other effects doe streame forth as from two plentifull fountaines . therefore as at the first he , together with his angels did sinne thorow pride , and would iniuriously inuade god , and share with him in equality of glory , so doth he still persist in this peruersenes , and remaineth hardned thorow the great impenitency and obduratnesse which swayeth in him , in somuch that he doth not yet forbeare to say in his heart , similis ero altissimo . this he practised from the beginning , for if we behold what manner of conference hee held with the woman , it is easily seene , that hee did driue all vnto this head , that she would worship him as a god. when a tyrant would by vsurpation take vpon him another mans kingdome , hee laboureth to eclipse the naturall prince , and to perswade all men that himselfe ought to be receiued and acknowledged for their true soueraigne : so when satan would perswade eue , that god did grudge and enuy them , and would be very much grieued that they should bee aduanced vnto that height , whereunto their owne excellency did carry them , the conclusion and inference that was to bee made thereupon , could imply nothing else but that they were to conceiue that this god was not the true god , because the true god like a true father wil straine his vttermost endeauours , to set his childrens fortunes high and in the top of honour : and further , since he desired to bee thought such a one as did long for nothing more then their aduancement , and seemed for that purpose to appeare , and to speake familiarly vnto them , although hee was of an inuisible nature , and of a substance more refined and excellent then theirs , yet did he make shew that hee was willing to direct and guide them to the supreamest felicity , euen to bee like vnto god ; from thence be might easily conclude that he was the true god , and therefore as the true god was to be worshipped by them . neither was his purpose wholly frustrated , for many nations haue since conceiued , that the serpent , which spake by the serpent , was the true god : insomuch as the greeks haue from hence drawne their etymologie of serpents , as s. athanasius hath well obserued , for ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a serpent is so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , one that speaketh , because it was the serpent that spake to our first parents . for they had an opinion that this speech was for the great benefit and good of mankinde : which conceite was not onely intertayned by the grecians , but passed for currant thorow the whole romane empire , after that an oracle had told them that the plague which raigned in rome should haue no end , vntill they had sent vnto the god aesculapius . the ambassadors who were purposely designed for this imployment , being come vnto the place which the oracle had pointed out vnto them , found a great serpent , which they tooke into their ship and carryed to rome , where he remained for the space of three dayes . and valerius maximus maketh sober and serious mention of the same , as being a matter that much conduced vnto the worship of the gods , and ouid shameth not to call it his god cum cristis aureus altis in serpente deus praenuncia sibila misit . lucian hath composed a treatise heereof , and affirmeth that the oracles , which proceeded from the mouth of a certaine serpent , lead vp and downe by a magician called alexander , were more diuine , and to be held in greater veneration then those that came from priests , because ( saith hee ) these came immediatly from the very mouth of god. nay , which is more to be wondered , there were hereticks in the primitiue church that affirmed so much , and were perswaded that the serpent which spake vnto eue was a true god : and therefore their custome was to place a serpent vpon their altar , vnto whom they offered their sacrifices , and heereupon were called ophites , that is to say , serpentines , or people that adored serpents . of farre greater probabilitie was the conceite of the assyrians , chaldeans , and other easterne nations , who affirmed ( as appeareth by the writings of pherecides syrus ) that the great god of heauen hath chased away all the diuels from thence , whose captaines name was ophianus , that is to say in latine serpertinus : these ophites haue in this ( as lactantius well answereth the idolaters ) much abused themselues mistaking black for white , and the prince of diuels for the prince of men who is god alone . all this digression tendeth to no other end , then to declare that the true intendment of that old serpent the diuel , was , to make himselfe to bee adored as a god , which doth clearly appeare in the whole progresse of those temptations which he vsed against christ iesus : for the last assault he reserued these words , which were indeed the very marke and scope whereunto he leuelled all his temptations , si cadens adoraueris me . from hence it ariseth that he hath caused temples to be built for him , altars to be erected , feasts to be ordeined , priests to be interteined , and sacrifices to bee presented vnto him , because he seeth that god hath ordeined the same for his seruice ; not ( as s. augustine well sheweth , that hee is pleased with the smell of the rost proceeding from these creatures or the like , but because hee is much delighted that the honours which are due vnto god should be mis-applyed vnto him . wherein he seedeth himselfe with a fantasticall shew of contentment to see himselfe in apparence honoured for a god , although he be damned and tortured for euermore . daemones non cadauerinis nidoribus ( saith s. augustine ) sed diuinis honoribus gaudent . to maintaine himselfe in this state and greatnesse , he could not deuise a readier way then to speake familiarly to men , and to tell them those things which were secret and hidden ; and this hee doth by way of oracles , the first whereof we may tearme the oracle of the serpent speaking vnto eue. for what importeth it whether hee entered into the body of a serpent , or into a statue of marble ? this hindereth not , but that a man may well say , that the first oracle was , when hee spake vnto the first woman . and therefore doth tertullian iustly place the first woman in the first catalogue of hereticks , because to speake so familiarly vnto the diuell , was an apostacy . after the stood , oracles began to be more frequent , and had their originall from the posterity of cham : whereupon it came that the most auncient oracle which wee find in authors is oraculum hammonium , as if we should say , oraculum chammonium : for the name of cham is written in hebrew with a strong aspiration , and therefore our translatour rather maketh it cham then ham , although it be all one in sense , and the very name doth sufficiently shew that the antiquity and originall of oracles after the flood came from cham , who was cursed of god , and of his father : and this inuention of worshipping the diuell was found out by him to build vp the city of the diuell , as cain had formerly begun to oppugne the city of god built by abel and continued vntill noah . we also see in the scripture that wicked kings did send vnto the oracles of the gentiles , as vnto acharon and other places to haue their doubts and questions resolued and answered . thus satan hath not forgotten his old wont , but as hee would at the first haue inuaded gods honour , by predictions of hidden and future things vnto the first woman , apperientur ( saith he ) oculi vestri & eritis sicut dij scientes bonnm & malum , so now also would hee continue his cosenage amongst men who haue a naturall desire and curiositie to know secret and future things , which they drew from adams depraued nature , who desired to become as god , knowing that the property of god is to diue into all hidden euents , especially to vnderstand mens thoughts and things to come . the scripture teacheth vs these two points : the first in ieremy , inscrutabile est cor hominis , & quis cognoscet illud ? ego dominus probans renes & corda . and for the second point esay saith , annunciate nobis quae ventura sunt , & dicemus , quia dij estis vos . so that if we shall more narrowly sist into the passages of histories , we shall find that oracles tended to no other end then to beget an admiration in men , and to relish and giue contentment vnto that pride which naturally is rooted in them . yet the truth is , that the diuels neuer vnderstood either the one or the other of these points of knowing things hidden or to come : which we will a little enlarge , that the curious of these times may know how much they abuse themselues , in thinking that they are able to attaine vnto the knowledge of these two things , either by a secret league or familiarity with the diuell , or otherwise by superstitions and magick . for the first , diuines haue learnedly laboured in the same , grounding their discourses vpon that sentence of ieremy , and vpon the saying of s. paul , nemo scit quid sit in homine , nisi spiritus hominis qui in ipso est : and dauid also doth often appropriat that vnto god alone scrutans corda & renes deus . so that man alone doth by nature know what hee thinketh in his heart , which no other substance can search into but god onely . this is well verified in the history of nabuchodonosox , who when hee had forgotten his dreame , would haue had his southsayers to diuine what it was : but it was told him that he demanded an impossibility . sermo enim quem tu quaeris res grauis est , neo reperietur quisquam qui indicet illum in conspectu regis , exceptis dijs quorum non est cum hominibus conuersatio . where it is very obseruable , that hee had assembled not onely philosophers and astrologers , but magicians also , as the text expresly declareth : and although it be certaine that these magicians had contracted secret familiarity with wicked spirits , whom peraduenture they might conceite to be gods , yet doe they set a distance ▪ and difference betwixt the gods that doe sometimes conuerse with men , and those who hold no traffick or intercourse with them : nay they doe confesse that those who familiarly conuerse with men , can by no meanes vnderstand that which is hidden in mens hearts : but in the end daniel gaue the resolution of it , saying , mysterium quod rex interrogat , sapientes , magi , areoli , & aruspices nequeunt indicare regi , sed deus est in coelo reuelans mysteria , qui indicauit tibi nabuchodonosor quae ventura sunt nouissimis temporibus . dydimus saint ieromes master doth of set purpose handle this pointe , proouing that the holy ghost is therefore the true god , because he entereth into the chamber of the heart , and openeth the most secret cogitations there . and hee giueth the naturall reason of this , for the soule hath no quantity or corporall dimensions , but is a pure and spiritual substance , not bounded in by any limits whatsoeuer , but only by that natiue purenesse wherin it was created , so that it must needs follow , that if any thing doe penetrate this substance , it must bee the very vncompounded substance of the soule , or that quickning vertue which was able to put life into the fame : so that there are but these two things absolutly simple and without mixture in the soule . the diuel thē can neither be the substance , nor the life of the soule , and therefore cannot penetrate into it : but god it is who giueth this vertue of life vnto the soule , and without whose concurrence the essence and life of the same would presently be consumed to nothing , and be as it was before the creation of it : whereupon dydimus saith , imparticipabilis diabolus est non creator sed creatura subsistens , introiuit ergo in cor iudae , non secundum substantiam , sed secundum operationem , quia introire in aliquem increatae est substantiae . heereupon hee concludeth , that whereas we finde that the diuell entred into the heart of iudas , it must bee vnderstood of iudas his will : and whereas he is said to fill the heart of ananias , the meaning is , that he filled it with his suggestions of malice , of auariciousnesse , and the like enormities : which can not enter into a man , vnlesse he set his heart open , and giue consent to these temptations . and the very word ( to tempt ) importeth nothing else but an essay or triall of something . satan then doth endeauour to informe himselfe of our goodnesse or naughtinesse , and if hee may coniecture , that there are some feeds of goodnesse in the heart , hee imployeth all his forces to shake the same by those obiects and deuises which hee daily practiseth . s. ierome , dydimus his scholler hath learnedly opened this point , and as it were commented vpon that which his master obscurely deliuered . they that conceite ( saith he ) that wicked thoughts proceed from the diuell , and not rather from their owne depraued will , are worthy to bee sharpely reprooued : for the diuell may suggest and occasion wicked thoughts in men , but cannot be the author of them . hee is indeed an incendiary , and setteth our flesh on fire with burning sensualitie , yet can he not reach the inward part of our heart , but doth coniecture of the same by the habite and behauiour which hee obserueth in vs : as when hee seeth a man gazing often vpon a woman , and applying himselfe wholly vnto her , he presently from hence doth surmise , that he beginneth to commit adultery in his heart , whereupon hee doth forthwith minister vnto him occasion of incouragement , putting many fancies into his head , which when hee reiecteth not , but rather delighteth to entertaine them still , of himselfe and from his owne freewill he sendeth them vnto his soule . the diuell abuseth those that are made to beleeue , that hee knoweth the secresies of the heart ; hee may peraduenture haue some coniecturall knowledge , but because it is in the liberty of mans freewill to abandon and giue ouer such fancies when hee pleaseth , the diuell is oft cousened of his aime , and prooueth a notorious lyar . s. augustine hath made a treatise of this very argument , intituled , de scientia daemonum , where hee largely handleth the same , and concludeth , that they can no more foretell of things to come , then they are able to discerne the thoughts that are within vs. yet would the diuell seeme to make predictions of future accidents , by the answeres of oracles . the king ochosias did purposely send messengers vnto them , to vnderstand whether hee should recouer his sicknesse , or no : and saul did the like , that hee might bee informed , what should be the yssue of the battell which he was to fight against the philistims , whereby they offended against the expresse word of god , which saith , non aocedetis ad magos , neque ab●hariolis aliquid sciscitabimini . and this was the occasion of their ruine , where we may obserue , that it ordinarily by gods permission so falleth out , that if the diuell ( whether it be personally by himselfe , or by any oracle of his , be it liuing or be it dead ) do foretell any good fortune , it seldome falleth out to bee true , but if hee foretell any mischance , it doth assuredly prooue to bee so , because commonly such misfortune is the punishment of this apostasie . and this is easily discerned in the history of saul , and must remaine vnto vs as a maxime or generall rule , which is also the obseruation of s. chrysostome , vide locum in fine huius capituli . also s. athanasius in his resolution of this pointe to the prince of antioche , doth soberly proceed in his discourse by experiences . there be two things ( saith he ) which neither the good nor the bad angels are able to vnderstand , and they are , the secrets of the heart , and things that are to come . it is true ( saith hee ) that sometimes magicians ( whom i tearme the liuing oracles of the diuel ) doe foretell that which doth afterwards happen , by the fore knowledge and reuelations of diuels , but their predictions are of euents that are already happened in other places ; as for example , when they see it raine in india , and that the weather is fit and likely to carry those cloudes towards egypt , he maketh his oracles to foretell , that it will very shortly raine in egypt : so when he obserueth the abundance of snow that lieth vpon hills , is melted , or beginneth to melt , he so resheweth that nilus or some such great riuer , will ouerflow their bankes : so that he telleth nothing but what he seeth , onely this aduantage he hath , that by his nimblenesse hee pre●enteth the effects , which birds themselues might do , if they were indued with naturall reason : yea many times they do foretell things in their flight from one climate to another ; in so much as many philosophers haue bin held in admiration , for their diuinations of those things : which they obserued by their knowledge of the nature of these birdes . therefore saint athanasius doth conclude . resolue with your selues to do something , whereof none can haue the least coniecture , and then go vnto the deuils oracles , who are the magicians , and aske them if they can informe you of this which you haue determined to do , and you shall finde them vtterly ignorant , and vnable to satisfie you . saint athanasius had heard anthonius monachus discourse of this argument , and it is probable , that he had most of his resolutions from him , as from one that had the best experience heereof of any man in the world : for we finde that hee heere reciteth all most the very same sentences which hee did formerly alleage in the discourse of anthonies life : where hee addeth , that the deuils do no more , then one that rideth post and aduertiseth vs of some things that are done farre from vs ; or as a physitian who by feeling a mans pulses , will shew him that hee is likely to fall into a feauer : or as a husband-man who seeing a glutt and ouerflow of waters , will foretell a scarcity of corne to ensue : to conclude ( saith he ) they know whatsoeuer is already done , not what is to come : yet from hence did idolatry and all those newe gods of the heathen take their beginning , and they were esteemed by the simple people to be the true gods. and this assertion which is so waighty , and of such importance , may be strengthened both by scripture , & by prophane authors also : for the most famous oracles that euer were , did flourish in the time of cyrus , in affricke , and in greece , as herodotus writeth : in which times the prophets esay , ezekiel , daniel , and others had foretold diuers great mutations , which were to befall the most renowned nations of the world , as the assyrians , the babylonians , the grecians , and the romanes : yea th●y were so plaine as to point out the grecians , and to call cyrus by his proper name ; the like did the sybilles also foreshowe . now when the deuils were thus armed , they then began to foretell that which they had stollen from the reuelation of prophets , and to deliuer the great euents of things . but if a man did offer to decline from these paths , and did question them of lesse affaires , and of particular businesses , whereof they could haue no knowledge or coniecture , they did so mince and perplexe their predictions with ambiguous speeches , that whatsoeuer should happen , they would still haue a hansome shift and euasion . many graue authors both amongst the greekes and latins , haue handled this pointe , and amongst the latins , we haue many notable passages of lactantius ; and of s. ierome , who hath descended vnto some particulars heerein ; saying apollo delphicus & loxias , deliusque , & clarius , & caetera idola , futurorum scientiam pollicentes , reges potentissimos deceperunt : and hee alleageth many examples of their ignorance : but ( saith hee ) if there were no other thing to discouer their weaknesse but this , that they could not foretell their owne ruine vpon the comming of christ iesus in the flesh , it would sufficiently prooue their imbecillity in the apprehension of things to come . it is reported , that a good vnderstanding man , who was desirous to trie the blockishnesse of a magician , or chiromantick , did shew him his left hand , to haue his fortune told him ; and as the magician was attentiuely vewing the lineaments of his hand , hee strooke him with his right hand a sound boxe on the eare saying vnto him , if thou knowest things that are to come , why dost thou not first learne that which doth concerne thy selfe ? this saith saint ierome of oracles . where by the way we may see , how grossely they are abused , who make any compacts and bargaines with this vncleane spirit , vpon promise to vnderstand from them those euents that are afterwards to follow : as also how greeuously they offend , who addresse themselues vnto such kind of people , which is no lesse then to apply themselues vnto the oracles themselues , as the idolaters of former times did , since the deuill is he that speaketh both in the one and in the other : and this is that fearefull apostasie from the faith , which is so frequently forbidden in the law of god. but saith this good father anthonius , what good shall a man get in suffering himselfe to bee palpably cousened , and in stead of a carkanet , to buy a bracelet of cockles ? especially since this is the way to estrange him from god , and to make him sell his poore soule vnto the deuill for meere lies and gulleries . but put case , that hee told vs truth , yet should we not labour to get this knowledge from the enemy of god and mankinde , for feare he conuey poyson into this hony , as hee did vnto our first parents . hereupon it was that our sauiour commanded the deuill to hold his peace , although hee spake pure truth . and albeit ( saith this good monke anthonius ) hee should appeare vnto vs full of splendour and brightnes , as sometimes he transformeth himselfe into an angell of light , yet are we to shut our eyes , and to turne aside our face from the light which proceedeth from the deuill . the history of saul doth declare , that hee had done what lay in his power , to know that which did so much import him , and had addressed himselfe vnto god and vnto the preists , and prophets , till at the last when he saw , that god would make him no answere , he went as at the last cast vnto a witch , and that hastened on his ruine . let vs learne then to make our addresse vnto god , and if he do not aide vs forth-with , yet to hope still in him , and to waite his leasure with patience : knowing that all doth worke together for our good : but wee will speake heereof more at large in the ensuing chapter . there is another obseruation which saint chrysostome noteth , and suteth notably with this argument , nemo quum fallunt , attendit : sed solum si quid verum praedixerint , aspicit . and againe he saith , qui● homo se dedit diabolipotestati , deus id permittit accidere . men take no heede vnto their falshoods , but do onely looke to that which falleth out to bee true ; but ( saith he ) touching the misfortunes which do fall vpon them , god doth iustly permit them to happen , as the scourge and punishment for their sinne . chap. vi. that sorcerers are as detestable , and as much forbidden by the law of god , as the very oracles of the heathen and their idols were : that it is an idle speech which is giuen out of sorcerers , that princes should take heed of them : the diuersities of customes , whi●h the sorcerers vsed in the olde time : all proued by the scripture . although pliny was of opinion , that magicke was really nothing , but meerely a bare name without a thing , and was no more in nature then is a chim●ra : which hee goeth about to prooue by the experience of nero , who was so hot in the pursuite of these curious arts , that hee did initiate and dedicate hims●lfe vnto this trade , and yet for all this he could neuer giue satisfaction vnto himselfe in this kinde , although hee wanted neither wit nor will , much lesse authority , riches , and the most knowing men in these artes , that he could get from all the quarters of the east . yet ought we not to entertaine this opinion that pliny hath , no more then his blasphemous conceite of the deity , ( for he affirmeth that there is no other god but the sunne ) or his gibing at the resurrection of the flesh , which hee thinketh a meere ridiculous fancy : for in these two points he playeth the par● of an atheist , as indeede hee was ; but the rule in logicke doth easily ouerthrow his collection , when from a particular instance he would inferre an vniuersall proposition : for as wee say , ex particularibus nihil concludi potest , & a particulari ad vniuersale conclusio nulla . we could also allow vnto him the history of iulian the apostatate , who had as much authority , riches , wit , and as many masters as nero euer had , and a great deale of more will , but by the permission of god , he grew more weary of the incertainty and barrennnesse thereof , then hee was before heated with the desire of knowing it . and this did rather happē vnto them both ( that we may answere the obiection of pliny ) because their maine drift and designe was , to abolish and annihilate the memory of christ iesus , and to prooue him a lyar , in that he had said , ecce ego vobiscum sum vsque ad consummationem seculi . but thereupon to deny the effects of the deuill practised by his instruments the witches , it would sauour of too much rashnesse , especially since many authors so ancient and so renowned , are full of them . let it suffice to haue alleaged for confirmation heereof certaine passages out of lactantius and saint augustine , who giuing a reason of such admirable effects , do attribute them to wicked spirits . we will onely adde that which philostratus hath written of a sorceresse , who by her art did prouide a sumptuous banquet for her louer menippus : who being sate at table with many others , and hauing a good appetit to taste of those delicacies , vpon the suddaine all was taken away , and they were forced to rise more hungry then they were before . but wee will draw our proofes from the scripture , least some should with pliny conceite this relation to bee fabulous . first saint paule maketh mention of the iamn●s , and iambres , whose history is recited in the booke of exodus , that they resisted moyses , and did worke by magicke , whatsoever moyses could do by diuine power : they changed their roddes into serpents , and water into blood : they also made frogges to come and couer the land of aegypt : yet at the third plague ( not at the third signe , as it is vulgarly receiued ) they could not do as moyses did before them : not because ( as the hebrewes would alleage ) the deuill cannot counterfeit any thing that is lesse then a barly corne , in regard that those things that are least require ( say they ) greatest subtilty to shape them , and therefore although the magicians did make great snakes and frogges , yet they could not bring lice vpon the land of aegypt as moyses did ; for this opinion is not iustifiable , because afterwards they could not make great flyes , nor raise those hugh botches and tumours which were in the bodies of men , neither could they make haile , or lightning to descend from heauen , or cause the windes to blow and combate against themselues , which neuerth●lesse he did in iobs time : but the reason was , because at the third time , god tyed vp the power of satan , and restrained him from passing further , as hee also inhibited him in the like case to put iob to death , as he did his children . and this the magicians were forced to confesse , saying , digitus dei est hic . from hence it is apparant , that there are those who contract secret familiarity with the deuill , and by this meanes worke strange things , although for the most part they are ordained vnto wicked purposes . the prophet dauid doth take his similitude from the charmer who by his arte doth charme serpents ; so that this is a truth not to bee gaine-said , especially since god himselfe doth no lesse detest and prohibite such kinde of men in his law , then he doth idols and oracles of the deuill . for when sathan sawe that the people of god did abhorre his oracles that were senslesse , and framed by the hands of men , hee insinuated himselfe amongst them by another way more subtile then the former , by speaking vnto men , and making himselfe to be secretly adored by them . this is it which is so strictly forbidden in leuiticus , non declinetis ad magos , nec ab heriolis aliquid sciscitemini , ne polluamini per eos . and hee repeateth the same afterwards , anima quae declinauerit ad magos & hariolos , & fornicata fuerit cumeis , ponam faciem meam contra eam , & interficiam eam de medio populi sui . also it is said in exodus , maleficos non patieris viuere , where the hebrew word doth particularly apply it selfe vnto witches . and in deutronomy god speaketh thus vnto his people . quando ingressus fueris terram quam dominus deus tuus dabit tibi , caue ne imitarivelis abominationes illarum gentium , nec inueniatur in te qui lustret filium suum , aut filiam ducens per ignem , a●t qui ariolos sciscitatur & obseruat somnia atque auguria , net sit maleficus , nec incantator , neque qui pythones consulat , nec diuinos , & quaerat à mortuis veritatem . omnia haec abominat●r dominus , & propter istiusmodi scelera delebit eos in introitu suo : perfectus eris & a●sque macula cum domino deo tuo , gentes ist ae quarum possidetis terram , augures & diuinos audiunt tu autem a domino deo tuo aliter institutus es . to bee breife , the scripture doth often speake of these people , in so much as there is scarce a booke in the whole bible , where mention is not made of them . besides the passages already cited , those that are desirous may see . num. . ios. . . reg. . and . . paral. . esay . and . mich. . na●um . . in the new testament there is simon magus , elimas the south-sayer , barieu , and a woman who had a familiar spirit , and did foretell many things , by which meanes she brought in much gaine vnto her masters . there is also mention made of the ephesians , who were exceedingly addicted to all kinds of curious artes , and these were nothing else amongst the ancients but the artes of magicke . but when they had their vnderstandings rectified by saint paules instructions , they burned all their bookes , that were valued at . thousand peices of siluer . when good king iosias would reduce the religion of god into that first integrity , wherein it formerly stood , thereby to appease the wrath of god against the people of the iewes , hee called a generall councell in the temple at hierusalem , where amongst other things sit to be redressed , it was decreed , that all sorcerers and witches should be put to death : which the good king accordingly practised . pythones ( saith the text ) & ariolos , & figuras idolorum , & immunditias , & abominationes , quae fuerunt in terra iudae & hierusalem , abstulit iosias , vt statueret verba legis . after his raigne all good princes did the like , the law of god hauing expressely forbidden the vse of the same . as also in the codices there are many lawes religiously ordained by christian emperours , as constantius and others , against witch-craft and mathematicians . and how could they bee wanting in this duty , since the heathens themselues haue made the practise of them punishable . cornelius tacitus doth relate , that there was a law made in roome , by whi●h all mathematicians and magicians were banished from all italy , as excommunicated persons , and not worthy to liue amongst honest men . which law was put in execution in the time of christ iesus , not without a mysterious and diuine meaning : for as our sauiour by his comming into the world , did driue away and cast out the deuils , so his pleasure was , that their speciall attendants and worshippers , should by earthly princes bee bannished out of their dominions : which action did belong vnto the externall seate of iustice. appollonius thianeus a great magician was cited to appeare before the emperour domitian , because hee was a sorcerer ; as was apuleius also before the gouernour of affricke in the raigne of antonius pius ; and was faine to purge himselfe by two apologies which he made to cleere this accusation , or else he had beene put to death . so that we must not imitate those of geneua , ( which is the well-spring of all atheisme and diabolicall adorations ) where none is accused or condemned to dye , vnlesse hee be conuicted to haue cast abrode some charme hurtfull vnto man or beast , although they know him to b●long vnto the deuils synagogue . it is certaine , that the greatest exorbitancy in this sinne is , that they who practise the same , do apostate from the true religon of god , and adore the deuill : which is cleerely prooued in the scriptures , for they do not much aggrauate this obliquity with any other great inforcement , then that they commit idolatry , which is a sinne directly against the maiesty of god , and not against our neighbour . thus in exodus . a little after these wordes , thou shalt not suffer a witch to liue , it is added , whosoeuer shall sacrifice vnto other gods , but the true god , hee shall be put to death . in the . of leuiticus it is said , you shall not go to magicians , neither shall you aske questions of sorcerers , least you be defiled by them ; and the conclusion thereupon inferred is : i am thy lord thy god. whereupon it doth follow , that therefore this sinne is so enormous , because it is dire●●ly against the maiesty of god : the same may be noted in the following chapter also , which is the . the soule ( saith god ) that shall go vnto magicians and sorcerers , and shall commit fornication with them , i will set my face against them , and will cut them off from among my people . it followeth , sanctifie your selues therefore and bee holy , for i am the lord your god. in the . chapter of deutronomy it is also said : let there not be found among you that vseth witch-craft , or that asketh counsell of charmers and south-sayers , for this was the sinne of the gentiles , whom for these abominations i cast out from their land , and placed you in their steed . as for thee thou hast bin otherwise taught by the lord thy god. and then he addeth , god will raise vp a prophet vnto you , who shall speake familiarly with you , not as i spake in the mountaine in fire : but hee shall bee like vnto one of you , and vnto him shall you hearken . and whosoeuer will not harken vnto him , i will take vengeance vpon him . it is well worth the obseruation , that both by the letter of the text , a● also by the exposition which saint stephen in the acts of the apostles maketh of the same , by this prophet is meant christ iesus . all which doth sufficiently declare that this impiety is against the maiesty of god and particularly against the person of christ iesus our sauiour and redeemer . for when from worshipping of an inuisible substance , these kinde of people do adore the deuil , when he presenteth himselfe before them in a visible forme , it is manifest that in this he would rob the sonne of god of his glory , who made himselfe visible , that he might be visibly adored . when samuel would aggrauate the sinne of rebellion and contempt , which saul committed against the diuine maiesty , he telleth him , that this sinne is like vnto the sinne of sorcerers and magicians , he could not compare this disobedience and rebellion to a greater sinne , then that of witches and magicians . and the euent declared how odious it was : for when saul had thus set at nought the commandement of god , he was left vnto himselfe , and could neuer after that receiue any answere either by preists or by dreames , and nocturnal reuelations , or by prophets . yet for all this was he still king of israel , but when he once did seeke vnto a witch , he fell into the gulph of all impiety , and was the next day slaine with his children , so that none of that stocke did euer after raig●e or beare sway in israel . and which kings and princes should regardfully obserue , it is said in the . of kings . that good king iosias hauing laboured all he could to reduce true religion to that first state and integrity wherein it stood , yet was not god fully appeased with this people , but did afterwards deliuer them vp into the hands of the barbarous babylonians , to be oppressed and in slauery vnto them : which happened by reason of his grand-father manasses , who did alwayes intertaine magicians and witches in the kingdome of israel , and himselfe also was of that trade . non est auersus ( saith the text ) dominus ab ira furoris sui magni , quo iratus est furor eius contra iudam propter irritationes , quibus prouocauerat eū manasses . the abominations of manasses are described in the . booke of kinges the . chapter , amongst which there is mention made of his south-saying , and diuinations , and how he had for that purpose a great number of magicians and sorcerers about him , labouring to augment and adde reputation vnto that trade : by which abominations , and by other his daily prouocations of god , hee plucked downe the viols of his wrath vpon him . it is very obseruable , that god for this very fault did sharply chastise the kings of the earth , who were vtterly vnacquainted with his law : as appeareth in esay , where god threatneth to destroy the great citty of babylon , and the whole empire thereof , because ( saith he ) of the great multitude of witches , that raigne within thee , and of that flintinesse of heart which hardneth thy inchanters and sorcerers . and in ezechiel the king of babylon is represented vnto vs standing in the middle betwixt two wayes , and by the arte of magicke disposing and placing of arrowes , to know what would befall vnto him : but god threatneth to punish him greeuously for the same . and heere may we fitly speake vnto christian princes , and say with the kingly prophet dauid , nunc reges intelligite , erudimini qui iudicatis terram , ne quando irascatur dominus & pereatis de via insta . for there is no sinne in the world , that doth more transplant the crownes and kingdomes of the princes of the earth , especially of christian princes , then to tollerate by any indulgence or conniuencie whatsoeuer , an impiety so derogatory from god , and christ his sonne , and to let it spread in the middest of the church . hence dauid concludeth according to the hebrew phrase , k●sse the sonne least hee bee angry , and ye perish in the way , ●hen his wrath shall suddenly burne . to kisse and to worship the sonne , is to adore christ iesus with all purity and sincerenesse of heart , who will haue no fellowship or alliance with beliall as s. paul teacheth . we are not to imitate those of geneua before mentioned , but wee are to execute the rigour and extremity of iustice vpon those that are guilty of this crime , because it is agai●st the diuine maiesty , and directly contrary to the first commandement of the law , although it be true withall , that this art cannot bee practised without the endam●agement of our neighbours , as shall heereafter appeare by their depositions . but the honour of god must take vp the first consideration , and wee are not to inuert and misplace things , or as the common saying is , put the cart before the horse . yet it is not to be maruelled that the practise of geneua runneth thus ; for besides their rage in depressing as much as in them lies the honour of god and his saints ( which was foretold in the reuelation , that they should blaspheme god , his tabernacle , the humanity of christ iesus , and them that dwelt in heauen , they haue the property that all hereticks naturally haue , to loue magicians and sorcerers ; as appeareth by the fi●st h●retick simon magus , mentioned in the acts of the apostles , and by the rest that followed after him , as irenaeus and others do declare it . the turkes ( as i conceiue ) doe not much esteeme these arts , but the sarazens did permit that men should teach this impietie publikely , about a thousand yeeres after christ. and if antichrist bee to proceed from the ●urkes , whereof there is great likelihood , then is their monarchie pointed out vnto vs by babylon and the sauage beast , that was to receiue great power & strength from the great dragon , by vertue whereof hee might worke wonders , euen to make fire to descend from heauen : all which he should doe through the power of the diuell , shadowed out vnder the nature of the dragon . touching the meanes , which such kinde of people vse in their witchcrafts , there can bee no certaine number set of them , for they are infinite , and the diuell is so craftie and malicious withall , that ( as it is said of a naughty fellow ) habet mille technas , mille nocendi artes . he inuenteth euery day new deuises , the more to please him , whom hee most desireth to hold fast in his gripe : and seeing that some are delighted with one thing , and some with another , he fitteth all according to their seuerall humours . and put case that these seuerall manners of charmes be not hurtfull vnto the body , yet doe they defile and staine the soule of the sorcerer , because they are euer tyed vnto superstition , which is a kinde of idolatrie . neuerthelesse , the diuell striueth as much as hee can , to practise those charmes which are hurtfull vnto men , as bloodshed and murther : but when he meeteth with any ( as sometimes he doth ) whose consciences are scrupulous to commit murther , or otherwise to hurt mens persons , hee then is contented to applie himselfe vnto them , that at the least hee may gaine vnto him their beguiled soules . and it is probable ( since there are so many diuersities of them mentioned in the hebrew bible ) that as the diuels in the scriptures take their denominations from the effects that are obserued in them , so haue the sorcerers their diuersities of names from the diuersities of effects and charmes , which they ordinarily practise . thus the magicians of pharaoh , to make their charmes more powerfull , besides the roddes which they had in their hands , to shew themselues equall vnto moyses , they also vsed ( whether secretly or openly it is not expressed ) certaine plates of red-hot iron , newly forged ; and their charmes in the . chapter of exodus are called by the word lahatim , which signifieth , burning plates : and so is the flaming sword called which the cherubin brandished in his hand in the fourth chapter of genesis ; which is the particular obseruation of rabby dauid quimhi . and from hence we may gather an excellēt morall , since as s. paul teacheth vs , the magicians in this historie did represent heretikes , as moyses did shadow forth the catholike doctors . moyses did remaine contented with the rod which he held in his hand , & the catholike doctor doth shake the rod of gods word ouer those that doe transgresse against the same . the heretike likewise holdeth the rod of gods word in his hand , but hee cannot preuaile with it , except hee also vnsheath that flaming sword , which betokeneth warre , and the effusion of blood . and it may well be , that they mingled the blood of men , in the tempering and making of such swords : which is in these daies practised , and hath been vsuall in former times amōgst the theraphins . but let vs descend to other passages . in the . and . chapters of leuiticus these magicians are called by this word aob , which signifieth a pitcher , or a barrell . and it might be , there were a kinde of sorcerers which did vse such vessels , as many doe in these daies , who cast certaine names into a vessell or bason full of water , to diuine and presage of something . in the . of deuteronomy they are called menahhesh , which importeth as much as , to vse serpents , and it is probable enough , that they vsed serpents in their charmes , as wee haue heretofore noted of the romanes , who did the like ro rid rome of the plague . aben ezra doth thinke , that it was nothing but certaine figures and characters of serpents , which such people did vse in their charmes and inchantments . king manasses , who was the greatest sorcerer of the world , was accused to bee mecasheph , which word is deriued from a verbe that signifieth to paint , or by imbellishing the face with colours to attract and deceiue men , which is the propertie of wanton women , as rabby dauid quimhi saith in his comment vpon nahum : and thereupon aben ezra , who together with quimhi is quoted by sanctes pagninus , and by munsterus , doth declare , that these are sorcerers , who make a shew that they transshape things , and by this meanes doe grossely abuse those men , whom they doe blinde with their apparitions , and so make them beleeue they see that , which indeed they doe not see : like vnto those loose and light women , who set a glosse of whitenes vpon their face , which is not indeed in their persons . there is another word in the . of michah , that also expresseth these magicians , and that is quassam , which dauid quimhi ( as is to be supposed , by the passages already alleaged ) doth interprete to signifie all manner of charmes and inchantments . although then there bee diuers sorts of charmes inuented by the diuell , as it may bee conceiued that the superstitious vse of these things tooke strength with time , and grew more familiar , when once the spirit of man was tickled with the delight of them , yet are wee not to thinke , that these diabolicall charmes are endued with any naturall efficacie , or that wicked spirits are more delighted with one thing then another , or allured by some speciall charme , to doe whatsoeuer the sorcerer would haue them : but it is to be attributed , by the third and generall reason , to the malice of the diuell , who in all things is gods ape , as tertullian hath it . for hee cunningly obserueth , that god maketh choyce from his pure and absolute will of certaine materiall substances , thereby to confirme and make effectuall his promises vnto men : as are the bread and wine in the sacrament of the eucharist , and water in baptisme ; yet haue these outward elements no natiue force in themselues , to declare that vnto vs , which god by his power worketh in vs : and hereupon the diuell maketh a voluntary election of such things as he thinketh fittest , whereby as by signes he maketh good those promises which he offereth vnto men , and taketh occasion to shew the greatnesse of his forces . and this is the resolution that is giuen by s. augustine , daemones ( inquit ) alliciuntur herbis , non tanquam animalia cibis , sed tanquam spiritus signis . an asse indeed is moued at the sight of oates , and the sheepe is greedy to browse vpon a tender twig which is set before him ; but it is not so with spirits , for they haue no need of any corporall substance for their necessity , but vse outward things , as signes and pledges , whereby they expresse their pleasure vnto men , who otherwise could haue no aduertisement of the same . for it is the property both of reasonable and intellectuall creatures , to declare their will by externall signes ; and therefore we are not to conceiue that it was the sound of dauids harpe that droue away the wicked spirit from saul , or the gall of the fish that made asmodeus to runne away ; for hee standeth not in feare of any corporall thing , in respect that it is corporall , yea it cannot imprint any action into him , nor so much as touch him : yet when such materiall substances are the instruments by which god worketh , and when vertuous people are confirmed by faith , of gods power herein , then is it effectuall against the diuell : and then must wee doe as wee are commanded by s. peter , cuiresistite fortes in fide . it is certaine that the diuell doth somtimes obserue the course of the moone in his workings , which is a corporall substance : and this is plaine in the fourth , and seuenteenth chapter of s. matthew , where mention is made of one that was lunatickly possessed ; but herein ( saith s. ierome ) he did secretly labour to desame gods creature , and to make men beleeue , either that it was the diuels creature , as the manicheans conceited , of many creatures that were very vsefull vnto man , or else that it was to bee adored as a god , because of the great power it had ouer the bodies of men : whereunto we may adioyne the saying of s. augustine , that the diuell , as one that is exceedingly cunning and wise ( from whence also hee hath his name ) when hee would apply naturall causes one vnto the other , for his more easie and ready way , doth obserue the course of the moone , which doth naturally giue assistance and inclination to such effects , as haue their origine from lunacy . this experience teacheth to bee true in lunatick persons ; and therefore the best practised physitians doe obserue the same course , in the cures which they vndertake of this kind . as for bodily substances , he hath no vse of them , but as they serue for signes to binde sorcerers vnto his seruice : as the outward elements in the sacraments doe serue for tokens of gods good pleasure in the vse and institution of them : so that such signes are meerly voluntary , although they bee the true images and representations of those , against whom they would practise their witchcrafts ; as we reade in zonaras that certaine lewd persons had made the very image of simon prince of bulgaria ; and as soone as they had cut off the head of the said image , the prince was instātly found dead . vpon the like occasion did king , lewes cause a certain woman called claudia , to be burned aliue , because shee had made his resemblance in wax , and would haue set it neerer and neerer vnto the fire , that so as this image in wax did melt away , so should he by little and little languish and pine away , and at last die . and because this history doth occasion vs to speake of women ; let vs see whether they are giuen to these arts as men are . chap. . of witches ; and that women are more addicted to witchcraft then men are . if the diuell haue power in a thing so execrable , to gaine men vnto his seruice ; it is no wonder if he haue also ensnared and enticed women into his nets , especially because hee doth first labour to win them , whom hee knoweth to be open vnto perswasions , and more easie to be deceiued , in regard of the naturall impotency and simplicity of their sex . and this doth s. paul signifie , when he saith , take heed you be not deceiued through the simplicity that proceedeth from christ iesus . thus did the diuell tempt eue , albeit shee was then in her originall integrity ; and hee did the rather buckle vp himselfe to giue this onset , because hee knew well how fit air organ she was to draw the man to yeeld his consent vnto her liking . and this hee practised from the beginning , and hath since still obserued that this sex hath this property , to bee exceedingly addicted vnto somthing , be it good , or bee it bad : so that if a woman addict her selfe to well doing , shee is more seruent in it then a man ; and so contrariwise , if shee abandon her selfe to euill , she is more obstinate to persist in the same then a man is : which is well obserued by s. chrysostom , in these words : contentiosum est ( inquit ) hoc animal & importunum ac victoriae amans , siue ad malum declinet , siue ad bon●m . so that wee may speake of them as wee speake of angels in generall , and say with the diuines , cui adhaerent , immobiliter adhaerent . and hereof all histories are full : it shall bee sufficient amongst profane authors to alleage one example set downe in the romane histories . macrina a noble lady of rome did resolue not to speake or looke vpon any man liuing , vntill her husband torquatus , who was sent abroad by the romans to subdue diuers cities and prouinces , should returne home vnto her . it so fell out that eleuen yeeres after , there was a wild or sauage man brought to rome , who had but one eye in the middle of his brow , and was found in the deserts of aegypt : which , when shee vnderstood by her chambermaid , she was exceedingly moued with a violent desire to see this nouelty ; neuerthelesse shee did command her longings so well , that she did not interrupt her first resolution . and when vpon a day this sauage man passed by her house , and her selfe was in the chamber , that looked out into the street by which he was to passe , although she heard the noyse and cries in the streets , as the fashion of the common sort of people is when they see any strange spectacle , yet did shee so strongly represse her passions , that shee would not so much as come vnto the window to see him , whereof she not long afterward died . it shall also be sufficient to select from ecclesiasticall histories that example which theodoret relateth of the matrons of rome , who when they saw that their husbands the senators and others , dared not to intercede to the emperour in fauour of liberius the pope of rome , whom he had causelesly banished , for that hee would not consent to the bringing in of heresie , they resolued among themselues to goe vnto the court , where with their cries and importunity , they neuer left vntill the emperour had called back their chiefe pastor from banishment . the scripture also is plentifull in these examples . iudith and hester will sufficiently exemplifie the goodnesse of women that loue god ; and iosephs mistrisse with iesabell will fully declare the violence of those that abandon themselues to euill . and as we see by experience euen in these daies , that sober and vertuous women , although in their nature they are most propense vnto compassion , yet they are they that cast the first stones against sorcerers , and cry louder then the rest to haue them burnt : so contrariwise , sorceresses are more obstinate , and more addicted vnto witchcrafts , and doe with lesse remorse of conscience plunge themselues into the most execrable facts that may bee , then men : so that it is certaine that women are imployed to strangle children , and to carry and present them to the diuell , and to make a kind of oyntment of their grease ; but sorcerers and men witches doe seldome or neuer dip their fingers in these bloody actions . hence is the reason grounded , why the first prohibition to practise witchcraft , whereof mention is made in the law of god was addressed to women and not to men , as sanctes pagninus hath well obserued , saying ; that whereas in the two and twentieth chapter of exodus , wee haue it in the plurall number , maleficos non patieris viuere , it is in the fountaine of the hebrew expressed by the word mechashepha , which signifieth a woman witch , and then the sense is thus : thou shalt not suffer a sorceresse to liue , because ( saith hee ) it is a trade more ordinary and vsuall vnto women then vnto men . and this appeareth by the history of saul , who when he had formerly put to death all manner of magicians and witches ; yet at the last , seeing himselfe forsaken of god for his iniquities , hee resolued to resort vnto the diuell , and to that purpose hee demanded his seruants whether there were any woman witch left or no : looke me out ( saith he ) one that hath a spirit that i may goe vnto her , and may by her procurement bee aduertized of what i desire to know . where we are to obserue that saul did not aske whether there were a man that was a witch , but whether there were any woman witch : as if he should haue said , that notwithstanding all that he had done against them , it could not be but that there remained yet aliue some woman or other of this occupation : and in truth it is almost impossible to discouer them so easily as men . the conclusion was , saul was not deceiued in his expectation , for his courtiers , who doe oftentimes make their repaire vnto such people ( as the custome of them is ) did redily name one vnto him , vnto whom when saul came , shee began to make her protestations that she was an honest woman , and would for no good attempt such a thing , which was prohibited both by god and the king : but being a little foothed vp with faire promises , shee quickly made the diuell to attend this seruice : and therefore the hebrewes are not contented to tearme them by appellations common vnto them all , both men and women , which we haue particularly collected in the former chapter , but would marke them out by a peculiar attribute , which properly is to be vnderstood of women , as may be seene in helias the leuite in his thisby , who reporteth according to the traditions of the iewes , that there are women whom they call the diuels mothers , and tearme them by this word lilith , which is deriued from another hebrew word signifiing the night , because they vse to goe secretly and in the night . and this haue the latines imitated or borrowed from the hebrewes , calling them striges or lamiae , which signieth monsters and stranges birds that vse to goe in the finight . and the said helias further saith , that a great lord hauing asked the question of the ancient fathers of the synagogue , how it chanced that young children that are but eight daies old were so often times found suddently dead , they answered him , that they were lilith who put them to death : which is the appellation of sorceresses , for the hebrew word is of the feminine gender , as appeareth more plainely by the participle and feminine adiectiue which is ioyned with the word lilith , and also because hee saith that they were nashim , that is to say , women . and the iewish women are so fully perswaded of the truth thereof ( for they are the most superstitious women of the world ) that they vse to make foure circles with chalke , or with a cole on the outward parts of the chamber walles where they vse to lie , and vpon euery side or quarter of the chamber they make a circle , writing in one of them the name of adam , in the other the name of eue , in the third the word huts , which signifieth ( without ) and in the fourth the word lilith : as if they should haue said ( as i conceiue it ) adam and eue are the first parents and progenitors of mankind , and therefore get you hence all witchcrafts whatsoeuer . within the chamber they write the names of the angels , whom they thinke to bee protectors of their children : to wit , senoy , sansenoy , and samangueloph , saying that lilith did teach the iewish women to doe this before shee died : where it is to bee supposed , that this was the name of some great sorceresse , heeretofore much renouned amongst them , whom therefore they called lilith , because shee commonly went in the night : and it is probable shee taught her daughters or some others all the superstitions and art she had , before her death ; and afterward in processe of time such kind of women were called lilith . howsoeuer it be , this discourse of helias the leuite doth sufficiently declare the antiquitie of sorcerers , that goe by night and strangle young children , and hee doth there assure vs , that these things are no fables . which relation would receiue strength and accession of authority , if wee will allow that iesus the sonne of sirac did make that discourse , which doth at large mention all these things , and is attributed vnto him in the hebrew booke . we also finde the word lilith in the scripture , and particularly in the foure and thirtieth of esay , which saint ierome translateth and thinketh to be a sorceresse . ibi cubauit lamia : whereby is meant such women as vse to goe in the night . againe in the lamentations of ieremy he interpreteth this word lilith to be a sorceresse , saying , sed & lamiae . lamia ( saith duris ) was a woman , who was iealous that her husband had begotten a child vpon another woman , and thereupon in a great surie she gaue secret order to haue the child strangled , and did the like by all those whom shee could get into her hands : and from her are such kinde of women by the latines called lamiae , whose custome was ( as ieremy hath it ) to shew and offer their breasts vnto little children , thereby to still them , and to allure them to come vnto them , that so they might strangle them with greater secresie . therefore when god threatneth babylon or ierusalem , that witches should frequent thither , and shew their teates ; it is but to shew that such places should be left desolate , and vtterly ouerthrowne , because desolate places are altogether frequented by witches , who come there to make their assemblies , and are carried for the most part thither by the diuell , that in such remote corners they might the more freely exercise the mysteries of their abominations : like as theeues and murtherers haunt such kinde of sollitude . pliny lib. . hist. cap. . saith that women doe farre exceed men in this trade , and quintilian in declamat . saith , latr●cinium in v●ro facilius , veneficium in foemina . the other kinde of witches is not so execrable , because there is no expresse bargaine with satan , but onely a tacite agreement . and against them s. chrysostome homil . . in . ad timotheum teacheth vs to proceed in another fashion . si quis ( inquit ) ligatur as inanes , aut aliud quippiam eiusmodisciens & prudens sequitur , praecepto atque imperio tantum arcendus est , sin vero ignarus in ea inciderit , docendus est . that is to say , we are to informe the ignorant , and to shew vnto them how foule the offence is , where men leaue god to adhere vnto superstitions . chap. viii . an answere vnto those that demand what danger there is in crauing the assistance and aide of the diuel . it is a general obseruation which is made of those that forget god , to fall ( if they doe not returne vnto him speedily ) into blindnesse of vnderstanding , and into an obduratnesse of heart , like vnto that of diuels and the soules of the damned . for as there is a sympathy and participation of good men with those that are in paradise ; so that it may bee said , that liuing in this world , they haue their conuersation in heauen , so are there others , who differ very litle from the damned , insomuch ( saith theodoret ) as a man may truely say , that there are diuels in hel better then they , because they exceed the diuels themselues in mischiefe and malice . the diuels doe at the least beleeue and tremble , damones credunt & contremiscunt : but these doe neither beleeue nor feare the iudgements to come . whereupon the wiseman saith , that when a wicked man is come vnto the depth and bottome of sinne , hee scoffeth and maketh a ieast of all admonitions . and to digresse no further , the truth hereof is seene by the experience of those , who haue giuen their poore captiue soules vnto the diuell , and did thinke that these things were meerely fabulous , which did any way remember them of eternall damnation . and what danger is there ( say they ) to command the diuell ? did not christ iesus himselfe the same ? doth not god sometimes vse them ? and did not the apostles also serue their turnes with them , by commanding them , as they thought good ? vnto these wee may propose the question , which saint athanasius once did to arrius , si quis sathanam adoret , rectene an malé fecerit ? vnto which arrius replyed , although his vnderstanding was darke and blind , impius & sine deo est neque communem sensum habet , nec meretur hominis appellationem . so that by the very confession of a limme of the diuell , wee haue foure markes of him that adoreth the diuell . first he is full of all impiety and wickednesse : secondly , hee is a true atheist : thirdly , he is deuoyd of common sense : and lastly , he is not worthy the appellation of a man. in this arrius spake wonderously well , being forced vnto this confession by the truth , which ouercommeth all things . for if our first parents fell into such labirynths , and are euer since stiled hereticks , blinde , senselesse , brute beastes , although their simplicity and ignorance was much abused , because they neuer heard talke of the cunning and malice of satan , how much more ought they to be called by such infamous appellations , who at first dash giue themselues ouer vnto satan and all his workes , although they are admonished by many passages of the holy scripture , yea and warned by the mouth of christ iesus , his apostles , and all the church to auoyd and resist satan , and to make continuall intercession to god , that they yeeld not vnto his temptations , because hee is euer wakefull , and is fierce like a roaring and famished lyon in the wildernesse . but wee liue in so wretched an age that although it were formerly said , happy is he that hath not drunke of the doctrine of arrius , yet wee are forced to wish the blinded men of our times a conscience of that vprightnesse and sensiblenesse , as the conscience of that accursed arrius was . for let vs see how deceitfull and how full of lyes their sophistry is . how vntrue is it that a man is to imitate god , and his sonne christ iesus in all things ? it is a good note which a certaine ancient father hath : in diuinis rebus quaedam sunt credenda , quaedam admiranda , quaedam verò imitanda : as for example . when we find that christ iesus did of bread make his body by his owne might and authority , it is a worke to be apprehended by beleefe , not to be expressed by imitation : when he raised men from the dead , this myracle is proposed vnto vs , onely that wee might admire his diuine power , so that if any one should labour to expresse so much , hee is to bee accounted an vsurper vpon the glory of god , which is the very scope whereunto the diuell doth by his collusions leade poore blindfolded soules . by this meanes he wrought our first parents destruction , perswading them as himselfe had already practised , to make themselues as god , well knowing that this was the true cause of his expulsion out of paradise , to make themselues as god , well knowing that this was the true cause of his expulsion out of paradise , for hee had said in his heart similis ero altissimo , and laide also this baite for the man and the woman eritis sicut dij . thus doth he circumuent those , who would assume vnto themselues that authority , which is peculiar vnto god , not remembring that god is the author and creator of all things visible and invisible , as s. paul well sheweth , ex ipso , & per ipsum , & in ipso sunt omnia , siue quae in coelis sunt , siue quae in terris sunt , visibilia & inuisibilia , & in ipso flectitur omne genu coelestium , terrestrium & infernorum . so that being the creator of all things , he may vse and dispose of them as seemeth good vnto him : and this he may doe by the right of creation which hee hath ouer all creatures : by which right he is adored with a supreame and soueraigne worship which is called , latria , proper and peculiar to him alone , adorate deum ( saith s. iohn ) qui fecit coelum & terram , mare & omnia , quae in ijs sunt : yet would our luciferians ( for so may those that imitate lucifer bee called ) bee parellell vnto god and share with him in this worship , as if they had beene his companions in the creation of visible and inu●sible substances , yea they would vse and dispose them to their behoofe and pleasure , without regard or consideration that god hath appropriated diuers things vnto himselfe , which hee would not haue communicable vnto men ; as is his glory , whereof he saith , gloriam meam alteri non dabo . of the same nature and condition is the knowledge of mens inward cogitations , the auengement vpon our enemies , the soueraigne power which he hath ouer all his creatures , in which number are wicked spirits , which are sustained , and haue their consistence by his prouidence no lesse then the wicked men of this world haue , who doe heere mutiny and arme themselues against him . another fault that is committed in their sophistry , is their not apprehending that the rule or ballance of all our actions ought to bee directed by the word of god , from which we are not to decline neither to the right hand nor to the left , but the word of god doth strictly prohibite such trafficke and familiarity with satan : yea , it commandeth that whosoeuer hee bee , that hath recourse vnto magicians or witches , vpon what occasion soeuer , although he speak not directly vnto the diuell , yet is that person to bee stoned to death without mercy . by which we are taught that this is direct idolatry , since in our extremities wee leaue god to haue redresse and succour from his aduersary , and to rely and haue confidence in him , acknowledging that whatsoeuer good betideth vnto vs proceedeth from the diuell , which is nothing else then worshipping him , and making him practise that which in times past hee said , haec omnia tibi dabo , si cadens adoraueris me . and this did open the gapp vnto the ruine of ochosias , saul , and many others who might as well haue pleaded for themselues , as the athiest and magicians of our times in this manner . what danger is there , if wee serue our turne with them at our need , since god himselfe doth vse them when hee pleaseth . the third fault is , that they are so farre from doing as christ iesus ●id , that they doe cleane contrary vnto that which he practised . for christ iesus was so farre from euocating and calling diuels vnto him , that hee fortified and armed himselfe against their temptations by prayers and admirable fasting : and when satan appeared vnto him vnsent for , he thrust him back behind him with hard language , saying , vade retro sathana , scriptum est , dominum deum tuum adorabis , & illi soli seruies . and heereupon the diuell departed from him , for he cannot indure to stay where he findeth resistance ; and therefore saint iames glancing at this example of christ iesus , doth thus lesson vs , resistite diabolo & fugiet à vobis : agreeable vnto that of s. peter , cuiresistite fortes in fide . heere we may see what wee are commanded to doe after the example of christ iesus : wee are bid to pray , and to fast that hee may not come vnto vs , and in case that hee should present himselfe before vs , we are to resist him by faith , and to push him from vs with all eagernesse , as s. martin hath done before vs , who as seuerus sulpitius reciteth of him , when he saw the diuell close by him he spake , quid hic astas cruenta bestia ? and this charge was laid vpon man from the beginning of the world , to breed the greater detestation of the diuell in him . god did make a couenant of enmity betweene men and the diuell , saying , inimicitias ponam inter te & mulierem , inter semen tuum & semen illius : i will put mortall hatred ( said god ) between the serpent and the seed of the woman : for this great guider and ouerseer of nature did well foreknow , that what faire pretext soeuer the diuell might pretend , hee hunted after nothing more then after mans destruction , as wee haue already compared him vnto the crocodiles of egypt , who doe counterfaite the voice of a man that they may deuoure him . so that a man had neede to learne wisedome of the doggs of egypt , who knowing their guile and bloody rauenousnesse , doe not tarry long to drink of this riuer , but if they are pressed thereunto by thirst , they giue a lapp and away , keeping on their course without long tarrying . thus ought a man to auoide all the temptations of satan , and if at some times he haue wicked thoughts suggested vnto him , he must by no meanes giue way vnto them , but continue on his course , and disburthen his minde of such cogitations , otherwise if hee should giue the least passage vnto them , he will be in danger to be deuoured : for the diuell neuer goeth any where but with a purpose to swallow vp all that lye faire for his mouth . and therefore our lord who knew well his bloudy malice would by no meanes permit , that he should confesse him to be the sonne of god : for he made not this confession ( as s. athanasius well noterh ) for any good purpose , but to lay some defamatory suspition vpon christ iesus , and to abuse the world by this meanes . the fouth fault is , that men doe not marke what power christ iesus gaue vnto his apostles and their successours ouer diuels : at first , this power was giuen by god to bruse the serpents head : and to tread him vnder foote , as hee had foretold , that the seed of the woman should crush his venemous head : and the same doth christ iesus say vnto his apostles , dedi vobis potestatem calcandi supra serpentes : which is also witnessed by s. paul , deus autem conterat sathanam sub pedibus vestris . in the second place , this power was giuen vnto the church thorow the merits of the precious death of christ iesus , with a charge to chase and driue him away . thirdly , this power was to be exercised in calling vpon the name of christ iesus , which two last points are comprehended in these words : in nomine meo daemonia eijcient . but sorcerers and magicians doe not vse to resist the diuell and bruse his head , but they flatter him and call him vnto them by a certaine bargaine or agreement , which directly importeth a subiection and dependancy : and to be briefe , they doe first worship him before hee will come vnto them . againe , in steed of repelling him , they come vnto him for aduise , aide , or fauour , whereas christ iesus would not so much as suffer him to speake : and this is not ( as origen obserueth ) to force the diuell , by inuocation vpon the name of god , it rather argueth a familiarity and intercourse which they haue together . so that if wee doe seriously consider all circumstances , they doe crosse and goe a contrary course vnto christ iesus and the apostles . it cannot bee gaine-said , but that sometimes they will make a semblance as if they wept , although in truth it be nothing so . s. augustine reciteth the history of a certaine magician , who boasted much what a command hee had ouer diuels , saying , that when they were lasie to doe that he commanded them , he threatned to pull the heauens with such violence that they should fall vpon the earth , and thereupon the diuels would readily execute what he had enioyned them , for feare least they should be brused betweene heauen and earth , as corne is brused betweene two milstones . but who seeth not that this is the craft and counterfaite weeping of crocodiles , that is to say diabolical fictions framed for deceit and cousonage ? for first , it is not the power of angels to make the heauen descend and touch the earth , because vnto them ( as s. paul saith ) god hath not subiected the round frame of the world : non enim ( saith he ) angelis suis subiecit deus orbem . nay it is so farre from being so , that it is not in the naturall power of all wicked spirits that are , to wheele about the orbe of the moone , which is the least of all the rest : for as god hath appropriated the natural operations of mans body vnto a reasonable soule , so that it is not in the power of an angell to make this body to liue the life of plants , the life of beasts , or the life of man , although he can enter at his pleasure into the same , as we see by experience in those that are possessed : euen so god hath limited the passiue power of the motions of the heauens , vnto certaine angels whom hee hath destinated thereunto , so that it is a ridiculous thing to conceiue , that spirits may be brused or crushed in peeces . but they doe herein take the aduantage of mens simplicity and their owne craft , by infusing these fables into them , wherein they resemble naughty seruants that wait for an occasion to cut their masters throates . the fifth error that blindeth those sorcerers is , because they haue a conceite that the diuell is very ready to doe them seruice : but how is it possible that the diuell should inuassall himselfe vnto man , that is but a worm of the earth ? since that thorow the excessiiuenes of his pride which brooketh no equals , hee scorneth to bee the seruant of god , whom he knoweth to be his creator . how can he debase himselfe to be mans lackey , when hee did rather choose to relinquish his portion in paradise , and to burne euerlastingly in hell fire , then he would acknowledge christ iesus for his better . for when it was laid before him that hee should become man , the diuel said in his heart , no ; before i will acknowledge a man and a worme of the earth , i will first be damned : as that deuoute and auncient father s. bernard hath well expressed it . he doth indeed make shew of seruice vnto man , but to this end , that he may be his master : for if hee be delighted corporally to possesse a man , when hee hath gotten the mastery of his body , how much more is hee pleased when by his subtilties , and by taking from him the knowledge of god , hee getteth possession of his soule ? for when hee possesseth the body , this affliction is many times the instrument of saluation , as s. paul saith , traedidi huiu smodi sathanae , vt spiritus eius saluus fiat . but when hee possesseth the soule , and withdraweth it from the grace of god , hee is then the instrument of damnation . and therefore the scripture doth euer figure out satan vnto vs by things that are both dangerous and dreadfull vnto men , as by a serpent , by a dragon , and by a roaring lyon , for feare least wee should say as athiests doe , that the diuell is not so black as men doe paint him : whereas contrariwise , he is so terrible and so dangerous that all the comparisons of centaures , doggs with three heads , and the like monsters described vnto vs by poets , fall farre short of his vglinesse . if then any one should be familiar with such furious beasts , might hee not well bee accounted mad and depriued of common sense ? yet witches and magicians do ordinarily expose themselues to these things and this horridnesse of diuels was declared vnto iob , who had partly experimented the rage and bloody malice of satan : but hee tryed not all his forces , because god suffered him not to doe , all that he was willing to inflict vpon iob. god then described satan vnto him by the similitude of the most great and horrible monster of the world called behemoth . this beast saith god , is the most fearfull and cruell monster of the world : his body is armed as it were with iron , his flesh is harder then stone , so that hee cannot be crushed or hurt by the violent strokes of hammers , neither can the sharpest launces enter into him , nor pierce him more then so many strawes : if men should goe about to strike him downe with tumbling vpon him great stones from a rock , it would be but lost labour , and hee would be no more endāgered thereby then if they threw balls of flax against him . god further speaketh vnto iob of this monster : dost thou thinke to put a hooke into his nostrills as men take fishes , or when hee is before thee dost thou conceiue that he is affraide of thee ? nunquid multiplicabit tibi preces , aut loquetur tibi mollia . will he behaue himselfe like a dogg that flattereth his master , and lyeth at his feet for feare of being beaten ; or if hee come to some agreement with thee , doest thou imagine that he doth it to any other end then to deuoure thee ? nunquid feriet tecum pactum , & accipies eum quasi seruum sempiternum ? wilt thou play with him as a bird , and tye a thread about his legg to keep him in , or to let him fly at thy pleasure ? nunquid illudes ei quasi aui ? last of all god saith , memento belli , nec vltra addas loqui : remember that hee is a murtherer from the beginning , that hee is thy arch-enemy , and doth continually wage warre against thee . doe not hurt thy selfe by these foolish speeches , and by saying that thou vsest him as thy seruant , it is impossible : for hee is to be mastered onely by faith , and not by couenant or agreement . he is a liar , and when hee spieth his aduantage will deceiue thee , and when against his promise he shall breake thy neck , before what iudge wilt thou bring in thy action , to haue reparation of the wrong hee doth thee . another thing that offereth it selfe vnto consideration is , that being a lyar , and being not ashamed to lie manifestly to christ iesus , in promising him that which hee was not able to performe , saying , haec omnia tibi dabo : men ought not to deceiue themselues , and say , that he would be ashamed to promise vnto a man that which is not in his power to compasse , as not to be slaine in battell , or to warrant and preserue him from all dangers ; whereof wee haue an example in gregory nazianzen , who reporteth of s. cyprian that he became a magician before hee was a christian , that hee might enioy a young woman whom he loued : and although the diuell had promised him to satisfie his desire , yet hee was at last constrained by gods commandemēt to confesse vnto him , that he had promised him a thing which was not in his power to performe , which was the ●ause of his conuersion to the christian religion . s. athanasius who was familiarly acquainted with antonius monachus , a second iob in the time of the gospell , doth eloquently describe the sleights and subtleties of satan . he dissembleth and hideth ( saith he ) that which he is indeed , appearing in a goodly shape , and gracing himselfe with some name of humour , which he shall perceiue to be most pleasing vnto our honour . wherein hee resembleth pirates , who when they espy any pretty children on the shore , they draw neere vnto them , and flatter them , speaking as faire vnto them as their fathers and mothers possibly could ; they shew them apples , and cast vnto them other toyes , which they conceiue may please and stay these children : but when they haue enticed them a shipbord , they presently hoyse saile , and carry them farre enough from father or mother , selling them and making them slaues in a strange countrey as long as they liue . i would haue all those , who haue suffered themselues to be thus abused by satan , to remember well this discourse of so famous a man ; and with the prodigall childe to returne vnto the house of their father , and by some trick or other to make an escape from that bloudy and mercliesse tyrant , that setteth before them nothing but huskes to eate : that is , hee promiseth vaine , friuolous , and vnnecessary things , full of deceitfulnesse and cousonage . but in case they will not returne , then must that be put in execution , which is set downe in the law of god , in the . chapter of exodus , that is , to put them to an extraordinary death , which may strike a terrour into others , and serue as an example for all kinde of people . this was religiously practised in auignon in the yeere of grace . by the diligence of father florus prouin , at that time inquisitour of the faith in those parts , vnto whom i was an associate in the said inquisition , where there were . men and women executed , who were conuicted and very deseruedly condemned , after they had by their owne depositions and mutuall accusations one of another , giuen sufficient proofe of their guiltinesse , as shall appeare by the sentence pronounced against them ; the extract whereof ensueth next after this following chapter , to the end that euery one may see how farre these kinde of men are separated from the knowledge of god , and how iustly they deserue to bee burned . for conclusion and resolution of this discourse , let vs onely marke that which tertullian teacheth vs , to wit , that neither christ iesus , nor his apostles , nor any well deseruing sonnes of the church , did euer call vnto them wicked spirits , but rather did repell and driue them from them by the efficacy and power of gods word . it cleerly appeareth in the gospel that this was the practise of christ iesus : erat iesus eijciens daemonium ; si in digito dei eijcio daemonia : so that whatsoeuer christ iesus did in this behalfe , he did it to this end to cast them out , and to make them odious and abominable before men . and as it appeareth in the ttenh of matthew , the power that he gaue vnto his apostles was onely to cast out diuels : for it is there said , that hauing chosen them for his apostles , he sent them forth with authority ouer vncleane spirits , but limited and restrained vnto this , to repell and cast them out . dedit eis potestatem ( saith the text ) spirituum immundorum , vt eijcerunt eos . and againe after his resurrection he sent them abroad vnto all places of the world , and gaue them power ouer diuels , but with the abouenamed restriction , to cast them out , saying , in nomine meo daemonia eijcient . read the acts of the apostles , and you shall finde that they did nothing else but cast out wicked spirits , neither did any man of worth in the church of god euer exceed these limits , and those who haue trespassed in passing further , doe shew that they are aliens from the church of christ iesus , and are disciples in the schoole of satan . and this is it which tertullian did well note , nos non inuitatoria operatione , sed e●●ugnatoria dominatione tractamus . and in another place , hee witnesseth , that none but christians could cast out deuils , insinuating thereby , that painims and magicians had trafficke and intercourse with wicked spirits , but that christians neuer had to do with them , but according to the power which was bequeathed vnto them by christ iesus , to driue and cast them out . and for further illustration hereof , see the passages that are cited in the beginning of the preface of this booke . chap. ix . whether the articles contained in the depositions of sorcerers ought to be taken as idely and dreamingly spoken , or whether they ought to be receiued for truth . this question is as difficult as it is necessary , it is difficult because i neuer , lighted vpon any author ancient or moderne , that hath debated or determined the same : it is necessary , because in this one point the very knot of the difficulty lyeth , which we are now about to vntye , that is to say , whether that which sorcerers do depose do happen vnto them by dreames and diabolicall illusions , or whether they really practise the same . iustin martyr ( as saint ierome reporteth ) made a treatise in his time touching the nature and property of wicked spirits : the which but that time hath bin so iniurious vnto vs , as to snatch and as it were rauish it out of our hands , would haue ministred vnto vs ( as we may easily coniecture by his other writings that do yet remaine vnto posterity ) very ample and cleere resolutions of this doubt , and would teach vs , that what is commonly spoken of witches , is not fabulously giuen out , but assuredly verified to be true . for in his first apologie which he made for the christians , hee is bold confidently and resoluedly to affirme , that wicked spirits haue had carnall knowledge sometimes with women and sometimes with men . and in his second apologie he saith , that deuils will seildome do what a man would haue them , except it be with certaine conditions , as in necromancy hee will haue a boy to bee brought vnto him , that is yong and tender of age . and in the . question which he proposeth vnto christians , he wisheth all men to proceede warily and with all aduised circumspection in this argument of wicked spirits & of sorcerers . in which he giueth vs to vnderstand that we are not to goe on inconsideratly in searching after two things , which are very strange vnto the simple people , and which we now will recite out of him : ( for we ought to imbrace the aduise of so great a personage , seeing saint paul himselfe doth declare vnto vs , that the workes of sathan shall bee set out with all signes and wonders , so that they shall exceede all our naturall forces ) for resolution hereof wee must heere make a distinction , which many not obseruing haue runne and plunged themselues into many errors . the distinction is this : amongst all the effects that sathan doth practise in the behalfe of those that owe their seruice vnto him , there are two manners of working : the first doth happen vnto them when they sleepe ; the second is practised also when they wake . hereunto wee might adioyne many sub-diuisions , but it shall suffice hereafter to alleage such as we shall adiudge necessary for this purpose . now that this happeneth after these two seuerall wayes , the scriptures in many passages doth confirme it : for numbring vp the workes which satan practiseth for them , that haue made an expresse couenant with him , they do seildome faile of the one side to alleage the obseruation of dreames , and of the other side the abhomination of charmes ; where we may obserue , that diuination from dreames is euer practised by sleeping , and charmes when men are awake . the first place that confirmeth the truth hereof may be taken from the . of leuiticus , where it is said : non augurabimini nec obseruabitis somnia . another place is in the second booke of the chronicles the . chapter , where it is said of king manasses : obseruabat somnia , sectabatur auguria , maleficis artibus inseruiebat , habebat autem secum magos & incantatores , multaque mala operatus est . there is another passage in the . chapter of ieremy , where god saith vnto his people : vos ergo nolite audire prophet as veslros , & diuinos , & somniatores , & augures , & maleficos . the fourth place is in the tenth of zacharie , where it is said : diuini viderunt mendacium , & somniatores locuti sunt frustra . and this was the very practise of balaam whose custome was first heedfully to obserue his dreames , and when he was awake to make his charmes , as you may see in the . chapter of numbers . i am not ignorant , that some may here cauil & say , that those dreames were of a different quality vnto the dreames of the sorcerers of our times : notwithstanding it doth sufficiently make for our purpose , if we declare by scripture , that among the wicked and prohibited workes , which satan acteth in those that giue themselues vnto him , some are by way of dreames , and others are done waking , and are really true . and although the natures of dreames may be infinitely varied , ( a thing incident to all dreames , whether they be diuine , naturall , or diabolicall , which is the full and complete diuision of dreames , that tertullian maketh in his booke of the soule in the chapter de somnijs ) yet cannot these seuerall qualities or diuersities , make these dreames that they should not bee the reall workes of satan , as in like manner the diuersity of them doth not hinder them , to be diuine or naturall . this distinction doth prompt vnto vs another , and that is , that those things which are dreames to some , are truthes to others , and this is also common vnto diuine and naturall dreames , for there is no repugnancy that one man may really practise that , which another man dreameth of himselfe : as in the booke of iudges , we heare of a souldier who dreamed that gedeon came to assault and force their campe , and at the same time , gedeon did indeede come vnto their campe , and did that which the other dreamed . i do purposely let passe diuers other , whether they be diuine , naturall , or diabolicall , which are recited by tertullian in the place aboue alleaged : let it suffice to relate one discourse out of saint augustine very pregnant for the purpose now in hand : where he maketh mention of a certaine man of his time , who was very desirous to vnderstand the meaning of a passage in plato , that was very obscure vnto him , and to that purpose did oftentimes addresse himselfe vnto a philosopher , and repared much vnto his house to haue his opinion concerning the same , but he could neuer vnderstand the interpretation of it . at the last , as this man was vp late in his study there came vnto him , as he thought , this p●ilosopher and began to speake vnto him of the said passage , and in conclusion did so cleerely explaine and vnfold it , that he rested very fully satisfied . it chanced not long after , that this philosopher came againe vnto him , whereupon hee demanded him , why he would not giue explication of the said passage at home in his owne house , but had rather interpret it in the house of another man. to which the philosopher replied , i did indeede dreame that i had expounded this passage vnto you , but the truth is i neuer did . from hence saint augustine inferreth , that the same thing which is a dreame to one may be a truth to another : for whiles the philosopher was dreaming that he was expounding the said passage , the other receiued waking the reall words of that exposition . he also telleth of another , who hauing slept diuers dayes together , so that hee could bee waked by no meanes that they could vse vnto him ; he told his seruants when he did awake , that hee dreamed that hee was changed into an horse , and that hee hid prouender in a certaine field which hee described vnto them , and it was indeede found that such an accident had happened . vpon these two suppositions we affirme , that those things which are reported of sorcerers might bee both dreamed and done , and that which was a dreame to one might bee a truth to another . and for the first , wee are to attribute vnto dreames , whatsoeuer is written in the . distinction of the decretals in cap. episcopi , which is so often alleaged by those that hold all witch-crafts whatsoeuer to be nothing else but dreames , when as the particulars there recited are not onely false and fabulous , but repugnant vnto scripture , and impossible to satan , such as is the raising of herodias to life : this opinion wee ought to haue of the like sentences and authorities . in the second place we are to ranke all charmes and wicked practises wrought by sorcerers and magicians , which the holy scripture , the fathers , and a cloud of histories do mention , as things really put in execution . by which meanes we shall easily reconcile as well the scriptures , and the fathers , as histories also , which otherwise might seeme to crosse and contrary one the other . as for example , iohn baptista the neapolitan in his . booke and . chapter , reporteth that himselfe being curious to know the truth of that which witches do depose , he so ordered the matter that he beheld with his owne eyes that which they did , and indeede hauing gotten the consent of an olde witch , hee saw all their manner of proceeding thorow the chinke of a doare , and beheld an olde woman standing naked , and annointing her selfe with a certaine oyntment , which when she had done she fell into such a sound sleepe , that she could not be awaked by the most violent stripes that could be laid vpon her . at the last being awaked , shee affirmed that she had passed ouer the seas , and had seene diuers strange sights which shee recited in his presence , and in the presence of diuers others who together with him came to see the same . and when they shewed vnto her the markes of the stripes which shee had receaued when she was a sleepe , shee would beleeue nothing of these things . apuleius reporteth of himselfe , that being curious to see the fashions of witches , hee was brought by a chamber-maide to a secret place , where he might behold them , and looking in like manner thorow the chinke of the chamber doore , he saw a naked witch besmearing of her selfe with an oyntment which she had , and while she was rubbing and annointing her selfe , she was transformed by little and little ( as seemed vnto him ) into an oule , and at the last there appeared winges vpon her , and soone after she flew abroad through the window : of which strange metamorphosis himselfe , as hee said , was the spectator . these two histories reported by two men curious beyond ordinary to vnderstand the truth of these secrets , do well shew that both the one and the other might be true enough : for we ought not to giue more credite to iohn baptista the neapolitan then to apuleius the affrican , since saint augustine himselfe dared not to affirme , that those strange things which apuleius wrote were fables : hee rather sheweth how these things may bee done . wee may therefore do well to yeeld both to the one and the other , and not from a particular fact to inferre a generall conclusion , as they doe who attribute all these things vnto dreames onely , which is against the rule in logicke , à particulari ad vniuersale consequentia nulla . there might also be mistakes and mistes in the eyes , as saint augustine teacheth in the booke and chapter before cited : where relating the history of iphigenia , he saith , that she was not really sacrificed as all the assemblie did imagine , but there was a stagge conueyed in steede of her , which by the charms of the deuil did appeare vnto the lookers on to bee iphigenia . it may also fall out , that thorow the same impostures of the deuill , men may thinke they see the body of a man , when it is nothing so , and hauing their eyes dazeled and disaffected , they may mistake one thing for another . and hereof there are many relations in saint clement , which he reciteth in his bookes of recognitions , where hee also describeth sundry feates which he saw simon magus to practise . yet on the contrary part , it is not alwaies true that this happeneth thorow impostures and illusions , as the history of hermotymus w●ll witnesseth , who sundry times told his wife that in the time of his sleepe hee visited diuers parts and quarters of the world , his soule for a time relinquishing his body , and afterwards returning home vnto him , whereof hee was verily perswaded . his enemies would make triall of the truth hereof by cutting his throat , but as tertullian ieastingly saith , his soule came not backe againe in time , so that he neuer waked after . now if this had been done by charmes and delusions , hee had been in no danger to haue died , because they should not haue medled with his body , but with a seeming and supposititious body ; but it being otherwise , it appeareth that it was his owne body . so that there are three manners of proceeding ; for either they sleepe and dreame , or they goe thither really , or the diuell putteth himselfe in their place , and carrieth them some where else . thus may these sundry waies be all true , and such an accident may happen either meerely in a dreame , or really and indeed ; or else the body which appeareth to lie asleepe may proue a phantasme , although it may so fall out , that sometimes it is the true body of him , whose wee thinke it to bee . the difficulty then lyeth in the distinguishing and discerning when such a thing really is acted , or when there is but an apparancy of the same by dreames and impostures . s. augustine in that notable chapter aboue cited , doth if wee marke him well , giue vs the resolution hereof : for hee telleth vs , that in these cases there are three remarkeable rules , that present themselues vnto our obseruations . the first is , that you must iudge of these things by the experience and reality that ensueth thereupon ; as if a man would know , whether there were the true and perfect reality of that which was represented in the sacrifice of iphigenia , the answere is , that there was not , but that there was another substance by a diabolicall art foysted into her place : for experience ( saith he ) did afterwards declare that iphigenia was found in another country farre remote from thence , whether she had been carried aliue by the diuels , and liued a long time after this accident . by the like experience he concludeth , that the companions of diomedes were not turned into birds as was conceiued , because , the said birds did build their nests , and multiplyed their kind as other birds vsually doe . now this propagation of their kind is a reality which giueth sufficient proofe to conclude , that these men were carried into other places by diuels , and these birds were cunningly and suddenly conueied into their roomes : neither could these birds be meerely apparances , but they were truly as they seemed , and the experience of the reality of their nature doth blow away all suspitions of illusion . besides , the diuels impostures ( as s. thomas hath learnedly obserued ) can haue no long time of subsistence , because they are not reall natures , but onely common accidents ( as the logicians tearme them ) whose property is to bee easily changed by any naturall alteration . this rule giueth vs to vnderstand , that what moyses did in aegypt and in the wildernesse was not done by illusion ; for the fishes did die indeed in the riuer that was changed into blood , and the caterpillers and other vermine that spoyled the corne , the barly , the vines , and trees of aegypt were truly that which they seemed to bee . it also declareth that what the diuell wrought against iob was not seemingly done , but really acted with a great deale of malice ; witnesse the death of his children and seruants , and the downefall of the house vpon them . this rule we are to practise in the charmes of witches , and to see if there be any reality in that which they giue out they haue done : which falling out so frequently true , we are no longer to question the verity of the same . there is a reality in their murthering of infants ; for it is confirmed by the report of their parents , that the children which they said they had strangled , were found strangled indeed , as they had themselues deposed . in like manner the dis interring of their bodies was a truth , because their bones were not found lying in their graues . there is a reality in the mark which they beare in their bodies , the which of all other parts is leprous , and deuoid of sense , and which can bee found vpon none but vpon such as are said to be witches . there is also a reality in the peece of their garment , which in signe of homage they present vnto the diuell , and wee haue seene with our eyes , that such a like peece was wanting in their garment , as they themselues had reported . there is a manifest reality in the charmes which they cast vpon man and beast , making them dull and almost dead , and by their words reuiuing and setting them in as good plight as they were before ; not ( saith lactantius ) that they can heale diseases , for this is not in the compasse of the diuels power , although it be in their naturall power to infuse an infirmity into any part of a liuing body , as appeareth in the history of the demoniaek that was both dumbe and deafe , and of the woman that was crooked , so that shee could not lift vp her eyes to heauen ; and therefore by taking away this impediment they doe not really cure a disease , but withdraw the stop that hindered those operations of nature , god somtimes permitting him by his iust , though hidden iudgement to doe this , although further then this hee cannot passe , as s. augustine often inserreth . so that it is apparant by the first rule , that the confessions made by sorcerers are not alwaies dreames , but doe oftentimes containe facts that haue been really practised . the second rule drawne both from s. augustine , and from s. thomas is , to obserue whether all that is spoken in this argument , doth lie in the naturall power of the diuell . this s. augustine obscurely noteth when in the history of diomedes hee saith , that this transmutation was by a secret substraction and conueying away of their bodies , because it doth transcend the naturall power of diuels to change one body into another according to their substance ; and therefore it must needs bee that this collusion was by transporting and placing one body into the roome of another . s. augustine would not yeeld vnto the first , because as hee had already declared , it was aboue the naturall power of the diuell : but he granteth the second , in regard that it is within the compasse of his force and working : neque enim ( saith he ) daemonibus iudicio dei permissis huiusmodi praestigia difficilia esse possunt . and as hee expresseth it else where , the diuell can do this when he will , & how he will , if so be that god doth expresly command him , or doth leaue him to his owne nature : quando volunt , & quomodo volunt deo vel iubente vel sinente . s. thomas betaketh himselfe to this rule when he saith , that if the diuell should busie himselfe in the resurrection of the dead . or in any other supernaturall workings , wee must be strong that all these things are meere illusions : for although god by his vniuersal prouidence doth imploy wicked spirits vpon many occasions , yet doth hee neuer vse them in working of miracles , which he reserueth vnto himselfe , and to his , because diuels haue no capacity to receiue such supernaturall endowments . this rule did distinguish the magicall workes of simon magus from those of s. peter and the other apostles , as s. clement , and s. ireneu● doe witnesse : and this rule shall make the workes of antichrist to bee discerned from those of the christians . and this rule gaue saint augustine occasion to say , that not onely the admirable workes of the diuell comprehended in the old and new testament were to bee beleeued , but also many other things were to be credited , which prophane histories , and poets themselues doe mention of them , and which were in former ages accounted fables : although s. augustine out of the great subtility of his spirit , and his deepe knowledge in holy writ , would not venture to say that they were fables ; hee rather sheweth that this might bee true either really or in outward apparance . for as tertullian said : daemones , soli nouere christiani . from whence could the christians better know this then from the scriptures ? whereupon it followeth , that none can truly and iudicially determine this point , vnlesse he bee conuersant in the holy scriptures , and in the ancient fathers , from whence the true resolution hereof may be drawne . to conclude this point touching the extent of the diuels naturall power , and how farre it teacheth , it is not my intendment to enlarge my discourse thereof to the full ; i will onely say with saint thomas who had the soule of s. augustine , as a mā may say , doubled vpon him , that it is in the diuels naturall power to doe as much as the vtmost strength of nature can reach vnto : for he is able to vse those meanes which nature accustometh to serue her selfe withall , and applieth one thing vnto another , iust as nature doth : as when a man by applying a torch vnto char-coale doth presently fire the same , which nature would also produce but at more leisure : and this appeareth in the causes of lightning , which are longer ere they produce their effect , whereas wee shoot off our artillery suddenly and without premeditation . and this we are taught by experience : for the angels , who wheele about the heauens , by the application of their motions vnto these i●feriour elements , doe cause naturall things to bee produced , euer presupposing a matter and forme whereupon to worke , which were immediately created by god himselfe . hence it is that they are called both in the psalmes and in the gospel , virtutes coelorum : for without them the heauens would haue no more efficacie or power in the production of things , then the body hath to worke without a soule ; which s. augustine wel glanceth at in the third booke against maximin the arrian , the seuenteenth chapter : so that those things which sorcerers depose are within the natural power of satā ; as may be seene in the whole frame of this booke , especially in the annotations vpon the ensuing sentence . therefore it is plaine that the second rule doth positiuely conclude that all these workings are not meerely dreames : and this is not repugnant to scripture , fathers , or histories , much lesse vnto reason ; and for further verification of this second rule , obserue that which is written in the booke of exodus , where mention is made of pharaohs magicians , and also that which is set downe in the first three chapters of the booke of iob. the third rule is grounded vpon generall causes and occurrences . s. augustine dared not to call these things fables , but amasseth and heapeth together whatsoeuer had been formerly practised , or remained in vse in his time , in all the quarters of the world . some of those whom he questioned with , did tell him what they had heard related vnto them by very credible persons , others what they had seene and found by their owne experience . see s. augustine in the . . and . chapters of the eighteenth booke of the city of god. this generality gaue occasion vnto hippocrates to speake diuinely , of those vniuersall and nationall diseases , saying that a generall plague cannot proceed from ordinarie causes in nature , but must bee attributed to come from god , and from inuisible causes . the same may be said in this theame of witches , which is no lesse important . it is a wondrous thing , that the witches of france and of our times , should depose no more nor no lesse , then those of germany , . or . yeeres agoe . and and whereas it may be said that they haue been traded in the bookes which haue been written either in latine or in the vulgar tongue , by learned men , that haue set downe their behauiours agreeable vnto the truth of their owne depositions : yet wee shall find them to bee mechanicall persons , so deuoid of all shew of learning , that through the earthinesse of their vnderstandings , they rather seeme to be beasts then men . hence we may inferre , that this generality and conformity of the facts , doth make a full declaration of the truth thereof , if wee will yeeld vnto probabilities and reason : which is another ground that wee will propound to those that say , that there is a repugnancy in reason against these things . for how can that which happeneth vpon a set day , as vpon a thursday , or the like , bee said to bee a dreame ? if it were so , why might it not as well fall out vpon some other day ? yet is it agreed vpon at all hands , that these assemblies of witches are neuer held but vpon thursdaies : whereupon we demand , why rather on this day then vpon any other ? againe , if it were but a dreame , how chanceth it that so many people , in such diuersity of places , and dwelling in countries so remote one from another , should in one and the selfe same time haue all one kind of dreame ? physitians hold , that the diuersities of meates , and their seuerall quantities , doe breed and cause the variety we haue in dreames : and is it likely that all those persons , doe at the same time vse the same kinds of meates , and in the selfe same quantity , that they thus iumpe and concurre in dreames of the same chance and nature ? they further affirme , that the seuerall complexions of men doe also beget a diuersity in dreames : so that the sanguine man dreameth of pleasant things : the melancholicke of sad accidents : the martialist of warre : in like manner , the dreames of young men are ordinarily different from the dreames of old men ; and the dreames of men doe vary from those of women : wherein i appeale to aristotle , artemidorus and others , who haue made set treatises of this argument . since then for the most part these kind of witches are different in complexion , age , sex , and sect , how happeneth it that they should all dreame ? or if they doe dreame , whence ariseth it that they should all dreame the selfe same thing , without variation in any circumstance one from another ; and which is more , in the same day and houre ? it will bee said , that the diuell is assuredly the cause hereof . be it so , now you come neere vnto the truth , since you grant that this doth transcend the forces of man , and that it must be attributed to the working of the diuell . thereupon i demand , since that it is by them decreed vpon , that this is a true dreame , because it is in the diuels power to effect such a thing , why are they so precise to acknowledge a reality in the fact , when it is also in the compasse of the diuels power , to accomplish the same ? besides experience confirmeth it , neither is it against scriptures , fathers , or histories : nay it is foreshowen vnto vs , that at the end of the world , these things should bee more frequent then euer they were before ; as we will afterward proue . but it is not probable , that such a generality and conformity should bee a dreame foysted in by the diuell . for first , one diuell can worke but in one place at one time , as iustin martyr , didymus , and s. thomas do declare . so that it cannot be one diuell alone that is to labour this businesse , but they must bee many , and their number must equall the number of the sorcerers and witches that are to dreame ; and then must they labour and runne in and out , yea and tye themselues vnto a set day and houre ; which is as strange as the reality of the fact . for why should the diuell denie to doe such a thing , but at a set time , and should tye himselfe vnto this day and houre , rather then to any other ? it may happen that the diuels aduantage shall at that very time lie another way , and there may some great occasion offer it selfe to tempt others in matters of a far more execrable nature then these dreames are , so that they cannot attend this , and then it must needs follow , that many of these sorcerers cannot dreame , because their diuels are imployed in more diabolicall negotiations , and vse therein both their art and apprehension . besides the diuell may stirre the phantasie of a man as appeareth by the temptations which he presenteth before vs , and as he practised vpon iudas , anaenias , and saphira , but he cannot vse our phantasies at his pleasure , and present vnto them whatsoeuer he will , because it is in our power to diuert his working from them . for as s. thomas saith , he cannot make an impression of colours into the phantasie of one that is borne blind , neither can he make the sound of a voyce in one that is naturally deafe ( which is beyond the power of nature her selfe ) yet is he able to moue the phantasie , and to offer vnto it , those obiects which it hath formerly receiued . now the phantasies of all these kinds of people are not in euery respect alike , neither are they at all times , and vpon all occasions equally disposed ; so that it will bee very improbable , to attribute this cōfluence of phantasies vnto dreames , yea it will bee more incredible , then to affirme that these things are palpablie and really practised , considering what wee haue already alleaged for confirmation of the same . for there is no absurdity that can follow thereupon , neither is it against the scripture , fathers , histories , or reason . but touching the first assertion , that they are but dreames , there are many inconueniences that doe vnauoidably follow vpon it , as we haue in part declared . one point remaineth vnresolued , which may s●agger weake and vnaduised persons in reading the fathers . lodouicus viues of granada , who hath commented vpon s. angustines bookes of the city of god , when he vndertaketh to comment vpon that notable and learned chapter , which wee haue so often alleaged , he sheweth himselfe to be a very meane diuine , as indeed he was , although he was well seene in humane learning : and those who reade his commentaries will perceiue that he was ( if i may so speake ) rather an idiot then a diuine . he then seeing s. augustine was cleere of opinion , that these things are not alwaies fables , but might fall out indeed ; as where apuleius reporteth of himselfe , that hee was transformed into an asse ; that is to say , hee was couered with the likenesse of that beast ; he ( i say ) not being able to comprehend this with saint augustine , doth runne into three g●osse faults : first he accuseth s. augustine of ignorance , and saith that he read not lucian , because hee cared not for the greeke language . secondly , that apuleius had drawne his discourse from lucian , who saith that he had made this of his owne head for sport and pastime . the third fault that he committeth ( which is the absurdest of all ) is , that whereas s. augustines conclusion is , that these things may either bee fables , or practised truthes ( which is the very resolution of our discourse ) viues doth oppose against this , and saith , that it cannot be but that all these things are meerely imaginary and fabulous ; and alleageth the authority of pliny , that they are not to be held for true . touching his accusation , that s. augustine was ignorant , and had not read the workes of lucian ; it cannot bee made to appeare that it is so : how many greeke authors can wee cite both sacred and prophane , whom saint augustine hath fitly and to good purpose alleaged ? although it be true , that he did naturally hate the greeke tongue , as himselfe confesseth in his bookes of confessions , and did therefore the more apply himselfe vnto latine . a commentatour should not lightly burthen his author , whom he goeth about to explaine , with ignorance , he should rather defend him in whatsoeuer may admit of a defence . touching the other imputation , that apuleius had taken his history from lucian , it is so farre from being true , that it rather appeareth to the contrary . for lucian saith , that those things which he had written were fables deuised by himselfe : but apuleius affirmeth confidently , that what hee had set downe , was a certaine truth : hee goeth further , and reproueth those , that conceiue these things to be dreames , and saith that such do shew themselues to be altogether vnpractised in affaires of of such secresie and importance . and if apuleius had conceiued that these things were imaginarie onely , why had hee not , when hee was personally cited before the gouernour of africke for witchcraft , and magicke , made a short resolution of this doubt in both his apologies , which hee published to cleere himselfe , and said , that it was but a popular report and a very fable . but we see he doth not so , but endeauoureth to purge himselfe from the suspition of being one of those that practised these things . touching the third ; either viues had not read , or at the least remembred not the sentences of tertullian and saint augustine , alleaged in the preface vnto this discourse : by the which it is euinced , that paynims were blind and ignorant in the knowledge of good and bad spirits ; yet doth viues preferre the opinion of pliny an infidell and an atheist , before saint augustines , who was the most celebrious and learned doctor of the church of god. certainely if viues had continued this fashion down to his last commentaries , where saint augustine doth largely proue , that there shall bee a generall resurrection in the same flesh and bones ; viues might as well haue said that this was not to bee credited , because pliny is of a contrary opinion , and might haue ieasted also at this as at a thing full of impossibility and falshood . so that whatsoeuer saint augustine doth affirme in this behalfe , hee did not take the same from the schooles of philosophers , but from the scriptures , and schooles of christians , which he calleth the city of god. this chapter of saint augustine hath beene much better explained by a certaine doctor of diuinity , well seene in the scripture , and conuersant in the fathers , and in the doctrine of saint thomas , who commented vpon the said bookes b●fore viues his time , and although he were not so learned in humane sciences as viues was , yet was he a better diuine then he . who when he commeth to the explication of this chapter , he onely giueth this briefe aduertisement of the same . hic ( inquit ) diligenter notandus est modus possibilitatis quem ponit augustinus in transformationibus hominum & bestiarum , qui à minus studiosis videt●r difficilis ad intelligendum . in which hee thwarteth viues , and toucheth him to the quick , who doth not onely conceite this to be d●fficult but also impossible . to conclude , he that is desirous to see a large and learned comment vpon this chapter of s. augustine , let him read s. thomas in his first part question , art . . in the yeere . a germane lawyer , called mr. george goldeman did first publickly defend by argument ( as himselfe declareth ) and afterward caused . propositions to bee printed , which wholy tended to prooue , that the things which sorcerers depose , are nothing else but dreames and fancies . vnto which it will be needlesse to make a full and distinct answere , because they are all of them confuted in diuers passages of this discourse . yet wee shall doe well to obserue , that hee affirmeth , that before him no man did make the distinction betweene a magician , a sorcerer , and a poysoner , and that the default of this distinction was the cause that none hitherto could resolue this difficultie . and although hee grant that magicians and poysoners are worthy to suffer death , yet hee denyeth that sorcerers are to be punished with the like , because they haue nothing that is hurtfull in them but meere imaginations and illusions : yea , hee is bold to say , that although , when they are awake , they yeeld their assent vnto such imaginations , yet are they no way culpable either before god or men . and to excuse them the more colourably , he alleageth that they are drawne into it by the deceite and sub●letie of satan , and thorow ignorance and feare : but heerein hee sheweth himselfe too zealous and eager in their defence . for , if there bee a consent and delectation in such fantasies , there can not possibly bee a constraint : and if those concupiscentiall and fleshly cogitations which arise from the corruption of our nature bee condemned by the law of god , how much more execrable is that impure carnall commixtion with diuels , although there be onely a desire , delectation or contentment in the same . but to confute him in one word , since in his . proposition he mainteineth that magicians doe really renounce god and their baptisme , and doe adore the diuell , doing all which hee commandeth them , and putting their whole trust and confidence in him , so farre as to recommend their soules and bodies vnto him at the point of death : wee would aske a reason of him , why sorcerers should not be as lyable vnto death as those whō he calleth magicians , when they trespasse in the same , or in amore abominable manner then the others doe . for example , if a murtherer be guilty of death , much more doth a parricide deserue the same , and if a fornicatour be seuerely punished , a far greater degree of castigation ought to be inflicted vpon him that committeth adultery : but it is certaine that sorcerers are knowen to do whatsoeuer he conceiueth magicians are able to performe : nay many tymes they doe a great deale worse , and therefore are more punishable then they . and what letteth it , but that all these things may concurre in one man ? since the scripture itselfe maketh mention of some that were inchanters , magicians , diuiners , poysoners and witches altogether , as amongst the rest king manasses for one . so that we shall do wel to call those sentences to minde which wee haue formerly cited to this purpose , as also those which are alleaged in the . chapter of this booke . but this mans errour is , in that he thinketh it an impossibility , that diuels should carry men or women in the aire , or should haue carnall knowledge with women , or that such kind of persōs should haue the resemblāces of woolfes , doggs or cats , as hee expresseth it in his . proposition , as also in the . and . all which errours haue their full confutation in this booke . the grace of our lord be present with vs alwayes . amen . the extract of the sentence given in avignon , against eighteene men and women witches , in the yeere of grace . at which i my selfe was present , and was an assistant vnto the inquisitour of the faith : which is heere set downe in latine , iust as it was then read and pronounced . exemplar sententiae contra fascinarios latae auenioni , anno domini . visis processibus contra n.n.n. &c. coram nobis constitutosreos accusatos , & delatos , quibus tam per vestram & quorumlibet vestrum relationem ac propriam confessionem iuridicè coram nobis factam saepius inramento vestro medio , quàm per testium depositiones eorumque accusationes & altas legitimas probationes , ex dictis actis , & processuresultantes , nobis legitimè constitit & constat , quod vos & vestrum quilibet , deum nostrum omnium creatorem & opificem , vnum & trinum abnegastis , & immitem diabolum , hostem antiquum humani geneneris coluistis , vosque illi perpetuò deuonistis , & sacratissimo baptismati , & his qui in eo fuerant susceptores leuantes & proparentes vestraeque parti paradisi & aeternae haereditatis quam provobis & toto generi humano dominus noster iesus christus sua morte acquisiuit , coram praefato cacodaemone in humana specie existente , abrenunciastis , infundente fundente ipso rugiente diabolo denuò aquam , quam accepistis , vestro vero mutato nomine , in sacro baptismatis fonte vobis imposi●o , sicque aliud commentitium nomen vobis imponi fictitio baptismate passi fuistis , & accepistis , atque in pignus fidei daemoni datae vestimentorum vestrorum fragmentum & particulam illi dedistis , & . vt à libro vitae vos dele●i & obliterari pater m●ndacij curaret , signa vestra propria manu ipso mandante & iubent● , in reproborum , damnatorum mortisque perpetuae libro nigerrimo ad hoc parato apposuistis : & vt ad tantam perfidiam & impietatem vos maiori vinculo deuinciret , notam vel stigma cuilibet vestrum veluti rei suae propriae inussi● , & illius mādatis & iussis iureiurando super circulo quod diuinitatis symbolum est , in terram sculpto quae scabellum pedum dei est , per vos & quemlibet vestrum praestito vos obstrinxistis , signo dominico & cruce conculcato , & illi parendo , adminiculo baculi quodam uefandissimo vnguento ab ip●o diabolo vobis praescripto illit i cruribus , & positi per aera ad locum constitutum intempesta nocte hora commoda malefactoribus statisque diebus ab ipso tentatore portati , & translati fuistis , ibique in communi synagoga plurimorum aliorum maleficiorum , sortilegorum , & haereticorum , fascinariorū , cultorumque daemonum accenso igne tetro post mult as iubilationes , saltationes , comessationes , compotationes , & ludos in honorem ipsius praesidentis belzebub principis daemoniorum in formam & speciem foedissimi & nigerrimi hirci immutati , vt deum , re & verbis adorastis , & adillum complicatis genibus supplices aecessistis , & candelas piceas accensas obtulistis , & illius foedissimum ac ●urpissimu anum prob pudor ! summa cum reuerentia ore sacrileg● deosculatiestis , illumque sub veri dei nomine inuocastis , illiusque auxilium & pro vindicta in omnes vobis velinfensos vel petita denegantes exercenda efflagitastis , atque abipso edocti vindictas , maleficia , fascinationes , ium in human as creaturas , tum etiam in animalia exercuistis , atque homicidia infantium quam plurima commisistis , imprecationes , ablactationis tabes & alios grauissimos morbos ope iam dicti sathanae immisistis , infantes que per vos , nonnullis etiam scientibus tantum & annuentibus , arte iam dicta malefica , oppressos , confossos & interfectos fuisse , ac denique in coemeterio sepultos noctu & clàm exhumastis , atque in synagogam praedictam fascinariorum collegium poriastis : denique daemoniorum principi in solio sedenti , obtulistis , detracta & vobis conseruata pinguedine , capite , manibus , & pedibus abscissis , truncumque decoqui & elixari & interdum assari curastis , iubentéque ac mandante praefato patre vestro comedistis & damnabiliter deuorastis , mala denique malis addendo , vos viri cum succubis , vos mulieres cum incubis fornica●i est is , sodomiam veram & nefandissimum crimen misere cum illis tactus frigidissimo exercuistis , & quod etiam detestabilissimum est , augustissimum eucharistiae sacramentum per vos in ecclesia sancta dei aliquando sumptum , iam dicti serpentis à parad●so eiecti praecepto in ore retinuistis , illudque in terram nefariè expuistis , vt cum maiori omnis contumelia , impietatis & contemptus specie deum nostrum verum & sanctum dehonestaretis , ipsum verò diabolum eiusque gloriam , honorem , triumphum & regnum promoueritis , atque omni honore , decore , laudibus , dignitate , authoritate & adoratione honoraretis , decoraretis & honestaretis . quae omnia grauissima , horrendissima , ac nefandissima sunt directè in omnipotentis dei omnium creatoris contumeliam & iniuriam . quam ob causam nos fratres florus , prouincius ordinis fratrum praedicatorum , sacrae theologiae doctor , ac sanctae fidei in tota ista legutione auenionensi inquisitor generalis , dei timorem prae oculis habentes , pro tribunali sedentes , per hanc nostram sententiam diffinitiuam quam de theologorum & iurisperitorum consilio more maiorum in his fermus scripti , iesu christi domini noslri ac beatae mariae virginis nominibus pie inuocatis dicimus , declaramus , pronunciamus & diffinitiue sententidmus , vos omnes supra nominatos & vest rum quemlibet fuisse & esse veros apostatas , idololatras , sanctissimae fidei defectores , dei omnipotentis abnegatores , & contemptores , sodomiticos & nefandissimi criminis reos , adulteros , fornicatores , sortilegos , maleficos , sacrilegos , haereticos , fascinarios , homicidas , infanticidas , daemonúmque cultores , sathanicae , diaebolicae atque infernalis disciplinae & damnabilis ac reprobatae fid●i assertores , blasphemos , periuros , infames & omnium malorum facinorum & delictorum conuictos fuisse . ideo vos omnes vestrúmque quemlibet tanquam sathanae membra hac nostra sententia curiae seculariremittimus realiter & in effectu condignis & legitimis poenis eorum pe●uliari iudicio plectendos . annotations vpon the sentence giuen against the witches . whether the deuill may at any time visibly shew him selfe . per vestram propriam confessionem , &c. & infra , &c. cacodaemone in humana specie existente , &c. it appeareth by the inditement , that all both men and women do agree in this , that the deuill doth appeare vnto them in a humane shape , but the meanes and occasions are diuers . one of the women deposed , that when she was , vpon the losse of a daughter of hers , who was a little before deceased , very melancholicke , and almost distracted , there appeared vnto her a man clothed all in blacke about the age of . or . yeares , saying : i see good woman that you are in great distresse and much grieued , yet if you will beleeue me , i will shew you the meanes how you shall bee very happy . others depose , that in the time of the great dearth , when the poorer sort ●of people were constrained to eate wilde hearbes , and to dry and seeth the dunge of horses and asses : and when they had now no meanes left them to giue sustenance vnto their children , a certaine man appeared to them , all in blacke , saluting them , and speaking vnto them , and being aged as it is aboue mentioned , who laboured to draw them vnto him ; but the most of them do depose , that at the first they would not condescend vnto his purpose , but yeelded at the second or at the third time , after that they had a little accustomed themselues thereunto . from whence we are to learne how pleasing it is to god , and how profitable vnto our owne soules to succour and giue sustenance vnto the poore in their necessities and disconsolation : since that it is as much as to preserue or gaine them from the iawes of that great infernall lyon , so that it is not without cause , that the workes of mercy shall bee particularly mentioned at the great day of iudgement either to our saluation or to our condemnation . for as saint iames saith : whosoeuer shall turne a side a soule from the way of perdition , he shall saue his owne soule and shall by this meanes couer a multitude of his sinnes . which the apostles well knowing , did ordaine as the first policie in the church , that there should be men deputed to helpe and minister vnto the poore : and fo●eseeing that in their time there would a great dearth happen , they gaue order for a generall collection thorow all the cities and townes where any christians were , thereby to succour and relieue the necessities of the poore : in which worke saint paul did diligently imploy himselfe as appeareth by his epistles , and money was sent from all quarters , as from corinth , thessalonia , and other townes , to ierusalem and iudea , where there was little to be had by reason of the warres , and the garrisons which were set ouer them by the romanes : so that as it was said of their preaching . in omnem terram exiuit sonus eorum , the same might be said of their almes , in omnem terram exierunt elecmosynae eo●um . by their example the first christian emperors and princes , as constantine and others gaue large and goodly temporall possessions vnto the church , and built many hospitals : in so much that iulian the apostate could not deny but that it was religiously and piously done , and there vpon gaue order that more hospitals should be founded and plentifully endowed , because he scorned ( as he said ) to bee in this particular out-stripped by christians . those who with-hold the possessions of the church , and others that haue a conuenient estate where with all to liue in a plentifull and decent manner , and do not releiue the poore , are guilty of this crime : for those necessitous persons , who by reason of their pouerty haue vowed and dedicated themselues vnto the deuil , shall one day be presented before them , because they haue receiued no succour from them . on the other part , poore people should consider that christ iesus himselfe the vndoubted sonne of god and king of glory was content to become poore in this world , to teach vs , that for his sake we are to endure , what necessity so euer he shall be pleased to try vs with all : especially since this pouerty is an instrument of our saluation , and is daily perfecting vp a crowne of glory for vs , enriched with all the treasures and pretious stones which a man can expresse or imagine . thus it happened vnto poore lazarus who could not obtaine the crummes of bread which were cast to doggs vnder the table , although he laboured what he could to get the same : but putting his confidence in god , and bearing his pouerty with patience , he was after his death thought worthy to bee carried vnto god by the angels of paradise . christ iesus himselfe had scarce a pillow whereon to rest his head ; and at his birth he was glad to haue a cratch for his cradle , and was faine for his bed to vse straw and hay : to be briefe as saint paul saith , cum diues esset egenus pro nobis factus est . concerning the visible apparition of the diuell , we are not to thinke so strangely of it , especially in these dayes of which the prediction goeth : soluetur sathanas . he also appeared visibly vnto eue , and discoursed familiarly vnto her : touching his assumption of an humane shape , it cannot be denied but that he thus presented himselfe before christ iesus : yea hee tooke stones and shewed them vnto him saying : dic vt lapides isti panes fiant . as for the appearing of good angels , there is no difficulty to bee made hereof , considering that euery where , especially in the booke of genesis , there is mention made how angels appeared vnto men in humane shapes , and if the diuels did represent serpents , froggs , and the like before pharaoh and all the people , it is not to be wondred , if he shew him selfe vnto a man in a manly semblance : for thus he presented himselfe before iob during the time of his temptation , as saint chrysostome doth well declare saying : that the messengers who came to bring him newes so suddenly one vpon the necke of another , were diuels in the disguise of men : for otherwise it cannot wel be reconciled , how a man being in a house , which in an instant was vtterly ouerthrowne and demolished , could scape the ruine of this house ; nor how these losses being acted so farre one from the other , ( as the sheepe which were consumed by the fire that fell from heauen , the camels that were carried away by the chaldeans , the house which was rooted vp from the foundations ) could bee so timed in the relations of them , that as soone as one had deliuered his newes , another should come at his heeles and tell what detriment iob had receiued in other places . and since satan had liberty to kill not onely the sheepe but the sheepheards , and not to ouerwhelme the house alone , but to wrap vp also those that were within it in those ruines , it is not probable , that he who is bloodily minded , a murtherer of men , and a rauening wolfe , that deuoureth whatsoeuer commeth in his way , would let any one of them escape to bring the newes , especially since it was in his power as well to deliuer the message , as to commit the riotts and murther , and since he had leaue to do vnto iob whatsoeuer hee would , except one onely thing . tantum ( saith god ) ne tang as animam eius . so that these newes tempting him most , it were no absurditie to say , that the diuell was the bringer of them : neither doth the text in reciting these crosses make mention of any one that did escape , but onely that he who brought the newes-said thus and thus : although as the amalechite told dauid that he had slaine saul , although the truth was that hee had slaine himselfe : irruit super gladium suum ; so might this father of lyes mis-report one thing for another therefore saint chrysostome doth not thinke it strange to say , that the diuell appeared vnto iob in the habite of a messenger or seruant , or to be of the age ( as it is to bee presumed , that such and so swift messengers were ) of . or . yeeres . saint augustine doth not onely say that this might be , but also giueth the reason why it might be , and that is by the application of naturall causes , by which he shapeth vnto himselfe what body soeuer he desireth to assume , especially for the quantity and quality which are meere accidents . and this body the diuell can mooue by a kind of locall motion : yet doth he not viuificate and operate in the same , as the reasonable soule doth in a mans body , for this body is not a liue body , but is onely clothed with externall accidents , and seemeth to haue life by the secret working of these spirits , euen as the celestiall bodies are turned about by a locall motion which proceedeth from the angels : and yet cannot such bodies be properly said to liue . this is saint augustines resolution : diabolus optat sibi corpus aliquod tanquam vestem : and in this sort did hee oftentimes visibly appeare vnto saint anthony as saint athanasius reporteth , and once to saint martin , as seuerus sulpitius writeth . to conclude neuer did any father of the christian church deny , but that this either might be , or hath bin really practised . the marcionites and manicheans , who thought strange that the deuill should touch christ iesus , denied not that the deuill did visibly and corporally appeare vnto him , but they rather held that christ iesus was not clothed with true flesh , but had a body of the same condition as those are , which are formed by spirits . saint paul teacheth vs that satan transformeth himselfe into an angell of light : the meaning is , that he sometime taketh a comely humane shape as good angels vse to do , to familiarise himselfe vnto men : as we see in the gospell that the good angels , who appeared vnto those godly women that sought christ iesus in his sepulcher , were like yong men of . or . yeeres of age : so that this point is cleere and without controuersie both in the scripture and amongst the doctors of the church . it would therefore appeare to be an ignorance and rashnesse too too grosse , to make doubt of the truth hereof , since there is such a cloud of histories to giue confirmation of the same vnto vs , as for example : the history recited by gregory nazianzen of a magician , vnto whom the diuell spake familiarly , and the like . but that we may not exceede the iust limits of annotations , it shall suffice that we obserue , that among other predictions of the end of the world saint hippolytus writeth , that a great number of diuels shall appeare vnto men in humane shapes , and being thus disguised in borrowed formes , they shall assemble themselues in mountaines , dennes , and desert places ; all which predictions do fitly agree vnto the depositions of sorcerers . it will not be amisse to note the antiquity and authority of this glorious martyr , for the better resolution of diuers passages in the fore-cited place , which by some might be offensiuely taken . he was more ancient then origen , at the least he liued in the same time with him , for saint ierome telleth in his homilies how he preached , and how origen was present at his sermons . it is then to be presumed that since he tooke vpon him to speake of things to come , which were not expresly comprehended in the scriptures , he had either the gift of prophesie , wherewith all many were indued in the primitiue church , as saint paul teacheth , and which endured downe vnto the times of saint ireneus , or hee had learned these things from the disciples of the apostles : as saint ir●neus telleth how he writ many things , which he h● learned from the disciples of iohn the euangelist , and that it happened vnto him as it did vnto diuers others who liued neere vnto the apostles time , who hauing faithfully treasured vp those things , which the most familiar disciples of the apostles did reueale vnto them , yet there were some that would adde thereunto certaine conceits of their owne braine , which they themselues did coniecture might be deliuered by the apostles . but in this they notably abused themselues , as wee may plainely see in ireneus , papias , and others . the same happened vnto this holy man , in whom wee may obserue many tracts directly flowing from the spirit of prophesie , and other vsefull instructions proceeding from his owne iudgement . amongst this later sort of reuelations from the apostles , wee are to place that which he speaketh of antichrist , whom hee saith shall be a deuill taking vpon him the shape of a man. and this we may easily see to be his drift , for he speaketh not absolutely , but addeth that for his part he is of this opinion . hanc opinor dilecti carnis suae substantiam phantastieam assumet organi vice . it may therefore well bee , that all these things were reuealed vnto him by the disciples of the apostles saying , that at the end of the world the prince of deuils shall shew him selfe vnto men in a humane forme , and shall speake vnto them , as one man doth vnto another , that hee may with the more ease seduce them , and that there shall be a great number of other diuels with him in the like formes . but the good father doth from himselfe conclude that such a one antichrist should be , and therefore addeth the word , opinor ; and this is not onely probable but necessary , to excuse so great a personage , who further addeth that there shall be at the end of the world many wicked spirits in the shape of men . daemones ( inquit ) congregabit humana specie . and this in effect the same which sorcerers doe depose , that there are a great company of diuels in their assemblies , and both men and women haue euery one a diuell , to commit abomination with them . s. augustine out of the obseruation which hee tooke from the scripture that saith , that in the last three yeeres wherein antichrist shall raigne , all power shall bee giuen vnto the diuell , asketh this question , whether those fathers that are christians shall then bee able to procure their children to bee baptised , and shall haue power to resist the incursions of the diuels , who at that tyme will bee euery where busied . tertullian saith , that diuels haue no naturall impeachment to hinder them from entering into any place , whereunto they haue a fancy , because god hath not circumscribed or limited their nature to any place , and therefore ( saith he ) it is an vndenyable truth , that diuels may not onely enter into mens houses , but euen into their very cabinets . nemo ( inquit ) dubitauerit , domos quoque daemonijs paetere , nec tantum in aditis , sed in cubiculis homines imaginibus circum●enire . he addeth the reason , vtique non clausa vis est , nec sacrariorum circumscribitur terminis , vaga & peruolatica , & interim libera est . from whence s. augustine draweth this conclusion , that because the diuels shall in those daies bee vnbound , they shall bee able to goe in and out where they please ; yet are wee not to vnderstand this , as though they could be at one tyme in diuers places , as iustin martyr well declareth in his . question . now wee are witnesses of the beginning hereof , by their frequent appearing vnto those whom they abuse , and in whose behalfe they effect some things which are in themselues meerely diabolicall : and as s. paul saith of the schollers of simon magus , and others of the same condition , qui & nunc operatur in filios diffidentiae . to conclude , the diuell may take vnto himselfe a body made of aire , and may shape it after what forme and figure hee will , and clap it about him as a garment , vnlesse hee be expresly forbidden by the diuine prouidence , as wee haue formerly vnfolded . and this is the resolution of s. thomas , who next to augustine doth thus affirme it , potest formare corpus ex aëre cuiuscunque formae & figurae , vt illud assumens in eo visibiliter appareat . p.p.q. . art . . ad . cardinal caietan in his comment vpon s. thomas doth obserue , that when a wicked spirit is so hardy , or else hath permission to shew himselfe visibly vnto a man , it is an argument , that such a one is either forsaken of god , and hath one foote in hell already , or that he is a man of an extraordinary holinesse , and god permitteth it to the confusion of satan , as appeareth by christ iesus in the wildernesse . the second annotation . whether the diuell can make men renounce god and their baptisme ? deum rerum omnium creatorem & opificem vnum & trinum abnegastis &c. & infra . et sacratissimo baptismati &c. it is an ordinary practise of the diuell to labour and perswade men to deny their god. venit diabolus ( saith christ iesus ) & tollit verbum de corde eorum , ne credentes salui fiant . he is the authour of al the heresies that euer were in the world , and amongst other inuentions he brought in the plurality of gods : and to that end he stirred vp diuers agents of his , as basilides , carpocrates , and others . hee it was that made the arrians deny the sacred trinity , and perswadeth atheists that there is no god ; all which hee practiseth , that hee may by vsurpation inuade the glory of god : for he stil holds him to his first pretension , when hee said in his heart , i will be like vnto the highest . therefore s. augustine doth well obserue , that the greatest ambition which the diuell hath , is that men should performe vnto him those honours which they are accustomed to offer vnto god. daemones ( inquit ) diuinis honoribus gaudent . and this hee can by no meanes wrest and extort from christians , vnlesse they do first deny the trinity of persons , because the very beleefe of the blessed trinity is of sufficiency enough to giue stop vnto all idolatry : for by it we beleeue an vnitie in trinitie , and a trinitie in vnitie , which when wee once comprehend , it cannot be fastned vpon our beleef to worship or acknowledge any thing for god , except the father , the sonne , and the holy ghost : for our faith is limited to these three persons , and therefore excludeth all other things whatsoeuer , in regard that they are as much inferiour and subordinate vnto these three persons , as the creature is vnto the creator . and therefore basilides and others of his likenesse , must first haue ●ost all beleefe of the blessed trinity , beefore they could giue admittance vnto this plurality of gods. the like may be said of the arrians and sabellians , who denyed the three persons in vnity of essence and trinity of persons . hence it ariseth , that neither the diuell nor any other creature whatsoeuer can be worshipped by a christian , vnlesse hee first abandon the faith which he hath of the blessed trinity . so that it is no wonder if the diuell doth first exact this of christians in his synagogue , for if hee should doe otherwise , hee could haue no colour to passe further . whereupon wee may obserue , that there can scarce an heresie bee found , if a man search narrowly vnto the same , which hath retained the full and intire beleefe of the trinity . this we see daily practized by the sabellians of our time , who misconceiue of the distinction of persons , and haue opened a gap to the trinitarians of this age , to mock and make a ieast of the blessed trinity , as if it were a chimera , or a conceite framed and feined in the braine of man. in like manner it followeth of necessity , that they must renounce their baptisme also , which is administred in the name of the blessed trinity . s. hippolytus a very ancient father and martyr made no difficulty to grant , that the diuell should at the end of the world visibly appeare to christians , and should tell them , i will that thou deny thy baptisme : for he is of opinion that antichrist shall bee a diuell , cloathed with the semblance of an humane body , although there be not many that adhere to this opinion , because s. paul doth plainly affirme , that hee shall bee a true man , and shall at last be put to death by the power of christ iesus . howsoeuer it be , he saith , positiuely that the diuel shal propose these words vnto the christians , nego creatorem coel● & terrae , nego adorationem à me deo praestari solitam , nego baptisma , tibi adhaeresco , in te credo . another reason why the diuell would haue vs deny our baptisme is , because by baptisme our soules are affianced and wedded to christ iesus , and by it wee reciue the ring of faith from him , and therefore by accepting of this , we doe expresly renounce the diuell and all his workes . there are also certaine exorcismes vsed against satan in baptisme , and therefore hee had rather that men should deny their baptisme then any other sacrament , nay , hee hath for a long time had his baptisme also , euer imitating and aping god almighty . tertullian doth well witnesse this , hic quoque ( inquit ) studium diaboli recognoscimus res dei aemulantis cum & ipse baptismum in suis exercet : whence hee concludeth , that many in his time did by experience find it , that the diuels did for this cause exceedingly haunt fountaines and pooles . the third annotation . whether the wicked spirit doth cause the names to bee changed which were giuen in baptisme . mvtato vero nomine , &c. aliudque commentitium , &c. there are two things to bee considered of in this point , for the better instruction of parents : the first is to cause such names to bee giuen vnto their children , which may put them in minde to make head against the diuell : the second is to prouide for them godfathers and godmothers of honest report and conuersation . for since the diuell is not contented to make men renounce their baptisme , but will haue them also to renounce their godfathers and godmothers , and are desirous to change the name which is giuen them in baptisme , it is an euident signe that these things are very contrary vnto him . and this is certainely true , for if wee marke , the auncient fathers of the iewes did giue vnto children their names vpon the day of their circumcision , as appeareth in the gospell by the circumcision of christ and s. iohn baptist : so that then they were wholy deliuered from the bondage of satan , and were inrolled in the band , and were to fight vnder the banner of the true god , that they might hence foreward manfully combat against his aduersary the diuell . as therefore souldiers when they are receiued vnder the banner and pay of an emperour or captaine , doe presently cause their names to bee registred , that they may be alwaies ready to march when they shall be commanded thereunto , so that in the monarchie of roome , nomen dare , did signifie all that which hath bin now said : in like manner in this sacrament , men doe giue names vnto children , that they may alwaies remember , what they haue promised , and vnder what banner they ought to march . and this was a custome amongst the very gentiles , as s. ierome hath well noted , who gouerned themselues moraly well according to the law and light of nature , and did not impose idle or friuolous names vpon their children , but rather made choise of certaine names appellatiues , that betokened some vertue , vnto which they would appropriate and dedicate their children , and to admonish them to liue conformeable vnto the signification of their names . thus wee finde many who haue beene called by these names victor , castus , commodus , pius , probus , and amongst the greekes sophronius , eusebius , theophilus . but the fathers of the old testament obserued another custome : for although many were called by names which signified good manners , as the word micah , which signifieth humilitie , yet for the most part they added vnto their names the appellation of god , as in heliseus , samuel , abdias , zacharias , esayas : ( and this is a generall obseruation to bee noted in angels , who are called by the names of michael , gabriel , raphael ) or at the leaft , they reteined the name of some holy man , that their childrē might imitate his vertues . and therefore those that were present at the circumcision of s. iohn baptist , did wonder why they would call him iohn , since that there was neuer any man of that ancient and illustrious family who was so called . which very wel declareth , that they did more religiously retaine the names of their good auncestors , then they did the heritage which was left vnto them . heereupon s. chrysostome did admonish the people not to vse any superfluous thing in baptisme , but to looke well vnto this rule , to giue no names vnto their children but the names of saints : and for the children , that they should retaine this name , and not suffer it to bee changed for any other vpon what occasion soeuer . they must doe as ioseph did , who notwithstanding that pharaoh had changed his name after the aegyptian manner , would yet keepe him still vnto his first name as appeareth when he said , ego sum ioseph frater vester . and the scripture it selfe doth euer call him by the name of ioseph , and passeth ouer that prophane appellation which pharaoh imposed vpon him : the same did daniel and his three companions , for although nabuchodonosor had called daniel by the chaldean name of balthasar , and the other three by the names of sidrac , misac , and abednago , yet when daniel writeth his booke he euer saith , ego daniel : as also the three children being in the furnace cryed out , benedicite anania , asaria , misael domino , neither did they acknowledge any other names , but these that were giuen vnto them in iudea . s. chrysostome giueth the reason heereof . these kinde of names , saith hee , were giuen to children , to put them in minde to imitate holy men whose names they carryed : for if they doe not imitate such and such a saint , it is an assured truth ( as hee said else where ) that the prayers and merits of this saint shall not bee auaileable vnto them for their saluation . from whence this conclusion may be drawne , that it is not lawfull to giue the names of sinfull men vnto children , although they haue beene famous in their generations , or haue been our progenitours and ancestours , because such impositions can serue for nothing , but for spurrs in their sides to prick them on to imitate their pride and wicked conuersation . how worthy then of reprehension are those fathers and mothers , who disdaine the name of saints , and had rather giue their children the names of infidels and idolaters , who are now frying in flames of hell . and it is to be doubted , that if our lord had specified the name of the rich man in the gospell , they would rather haue taken it and called their children by the same , then haue giuen the name of lazarus vnto them : but hee would not mention his name for many waighty reasons , and amongst the rest this may serue for one . it is therefore cleere that this is a meere trick and deuise of satan , because hee abhorreth the name giuen in baptisme , and taken ( as the vsual custome of christians is ) from saints , who vpon this occasion are the readier to aide vs , and to beare a particular fauour vnto vs. the germanes are obserued to haue for a long tyme retained a barbarous fashion in two things especially : first in eating bacon without seething it , and feeding vpon horse flesh : the second in giuing scythian names vnto their children when they were baptised : yet at last vpon better instructious they redressed and mended these faults . it is therefore expedient to chuse honest people for godfathers and godmothers , which is an auncient custome in the church , and practised euer since the time of pope thelesphorus , who was but . yeeres after the death and passion of christ iesus . for in regard that faith in baptisme is not infused into the childe to operate , but onely to purifie the soule , it behooueth him to haue a godfather to instruct him in the workes of faith , and to protest in his behalfe that he shall beleeue in christ iesus , and shall be one of his church ; and this is to be done although the childe be dumbe and deafe , as s. ierome hath it . and further , it is to bring him to receiue the sacrament of confirmation , where the child , who hath bin baptised , commeth now to ratifie the promise made by his godfather and godmother for him at his baptisme , and by a consequent hee commeth to receiue new grace , that hee may bee strengthened to resist all the assaults and temptations of the diuell . hence it commeth that because in these dayes this sacrament is so vniuersally neglected , the diuell doth deceiue so many people , and maketh them with ease to renounce their baptisme , which they haue not yet confirmed : for hee doth no more but make them say , i am not tyed to that which my godfathers and godmothers haue promised for me . and therefore saint cyprian doth not wonder that nouatus had abandoned his faith promised in baptisme , because , saith hee , hee did not ratifie the same by the sacrament of confirmation . hereupon ought the pastors of the church , and fathers and mothers also to be vigilant in this particular , left it should happen both to the one and to the other as chanced vnto hely and his children , vnto whom anna , and little samuel were directly opposite in their courses . and concerning alteration of names , magdalene did affirme that all did change their names in the synagogues , to the end that they might not be discouered by those who perchance might call them into question for the same . the fovrth annotation . whether the diuell exacteth any homage or tribute . vestimentorum vestrorum fragmentum , &c. the diuell hath no need of any thing we haue in this world , except the faith and grace of god which is infused into vs : yet because , as wee haue formerly alleaged out of s. augustine , he is greatly delighted that men should doe him homage as to a god , hee willeth these poore hood-winkt wretches to present vnto him in signe of their acknowledgment some thing or other , as for example a peece of their garment . hee exacteth this from these poore people , who haue nothing dearer vnto them amongst their earthly fortunes , then is their garment . and therfore god in the old law doth strictly forbid , that any one shuld take a poore mans clothes for a pawne : and if he should take them , hee commandeth that they be rendred vnto him againe before sun-set , otherwise he threatneth to take vengeance on such a person . thus wee see this accursed beast getteth them to offer vnto him the best of what they haue : for of all the goods of fortune , he desireth the garment : of all the gifts of nature , he craueth mens children ; and of all the endowments of grace and spirituall blessings , he longeth after faith and baptisme . he also doth somtimes desire the blood of men , as appeareth by the priests of baal , who when they would pray that fire might descend from heauen , they cut and flashe their flesh with launces . but because most men did abhorre and hold this mangling of themselues in detestation , he did from thence forward content himselfe with mens goods , such as are their garments ; and it may be he desireth by this kind of tribute to be acknowledged for a king. for it was the custome of the iewes , when they would make or proclaime any one king , to put off their vpper garments , and to vse them for the seruice of this king , by putting them vnder his feet for him to tread on : as wee see in the history of iehu , and in the relation of christ iesus his being receiued after a triumphant manner into ierusalem vpon palme-sunday . to these poore and blinded wretches we may fitly apply the greeke prouerbe , which in latine runneth thus : veste circumfers ignem . for their garment is an externall signe , that they are for euer chained vnto that eternall fire . and that may well agree vnto them which is commonly said , vest is virum facit . to the same purpose is that which tertullian said , diabolus tunc se regnare putat , quando sanctos à religione dei deturbat . the fifth annotation . whether the diuell doth marke witches . signum seu stigma cuilibet vestrum , &c. this point alone is able to conuince those , who conceit that these things are meerely dreames . for experience doth demonstratiuely proue , that this kind of marke which they haue in their bodies is leprous , and deuoid of all sense ; in so much ( as we haue tried with a needle or a pinne ) that if a man doth secretly and finely thrust vp a pinne into the same , they feele it no more then if they were direct lepers . but there must good heed be taken that they do not perceiue you , for if they doe , they wil make shew they feele the same when they doe not ; but howsoeuer , you shall be sure that you shal draw no blood from those marked parts . and this manner of satan is very ancient , although it hath receiued diuers changes according to the diuersity of times . tertullian saith , that the diuels custome is to marke those that bee his , in imitation of god , who doth inwardly marke vs in baptisme , by a stampe or character , that doth adheare and cleaue vnto our soules , as both s. paul and s. iohn do witnesse : and againe , he doth externally marke vs by the chrisome and signe of the crosse. thus doth satan stampe in the soules of his seruants the marke of sinne , and not content with this , hee now addeth an outward badge , although it may be very possible , that the diuell in former ages did not vse to marke his with the like stampes as now hee setteth vpon them . for ( as tertullian saith ) it is the diuels property to excogitate new deuices euery day : and it is cleere in scripture , that the diuell laboureth and aspireth as much as in him lieth , to set his badge vpon those that are his . saint iohn foresheweth , that at the end of the world there shall be a certaine kind of people , who shall beare vpon them the signe and character of the beast : which is litterally to bee vnderstood , as the text it selfe doth sufficiently declare ; for hee saith , that by this marke wee shall haue accesse vnto those wicked men , which carry the same either in their front or in their hand . and although there were no other proofe but this , yet may it sufficiently euince vnto vs , that this and the like texts are thus litterally to bee expounded , which s. hippolytus doth very well obserue and foreshew in these very words , where he speaketh of the diuell that should take vpon him a phantasticall and imaginary body . adducet ( inquit ) eos ad adorandum ipsum ac sibi ob●emporantes sigillo suo no●abit . so that a man would thinke that these poore mis-led sorcerers and witches had read this oration of so glorious a martyr , so aptly doe their depositions agree with his predictions . the sixth annotation . whether magicians make a circle , or no ? svper circulo quod diuinitatis symbolum est , &c. the circular figure is the most remote and distant from the figure of the crosse that can be . the crosse must of necessity haue foure corners , whereas this hath none at all . the diuell vseth those markes that are most different and opposite from the signe of our redemption and his ruine : and if any of his doe vse the same ( as nazianzene writeth of iulian the apostate ) hee presently leaueth them as soone as they haue made the signe of the crosse. whereunto many later histories doe agree , which report that diuerse who came vnto the assemblies of witches , when as they had once made the signe of the crosse , they were left alone in the field . the same also happened ( as it is more at large amplified in the inditement made against the witches at auignon ) vnto a young man , who by his father was carried to the synagogue where they were to meete : but when hee saw what abominable villanies they did , hee was much affrighted , and making the signe of the crosse he spake these words , iesu what is the meaning of this ? whereupon they all vanished away , and the young man remained all alone , and the next day hee came home to the village where he dwelt , which was distant from the synagogue ( as they call it ) aboue three leagues , and accused his father for leading of him thither , and euer since those of that village haue called him in their language masquillon , that is to say , a little witch : and this boy remained in the prison belonging to the pallace of auignon , at the time that the said execution was done , where he was detained for the discouery of the like practises . epiphanius haeres . . doth report , that a young magician did fly throw the aire , and iustled against a christian woman who was washing her selfe in a bath , but shee had no sooner signed her selfe with the crosse , but she repelled him farre enough from her : and therefore satan doth cause all crosses to bee defaced where he commeth , and teacheth his disciples to vse other markes very different , and ( if a man may say it ) contrary vnto the signe of the crosse , as is plaine in the characters of magicians , which agrippa a great fauourer of the sect of the beast did vnhappily publish vnto the world . wee may further call to mind ( for the diuell vnder one externall thing doth hatch and couer a thousand impieties ) what iulian the apostate did conceiue hereof , who was a man exceedingly addicted vnto diuels . he made this interpretation , that when crosses were enclosed in a circle , it signified that the religion of christ iesus was to bee depressed and abolished , and that not long after such a signe this should be put in execution . wee also see that the roaring lion when hee goeth about to deuoure his prey , doth with his taile expresse a circle , out of which the poore beast that is inuironed with the same , dareth not in any sort to stirre , such is the feare that hee conceiueth of his aduersarie . so that we may well apply this short sentence of peter vnto the diuell : circuit quaerens quem deuoret . thus doe these poore and ignorant wretches stand in awe of the diuell , fearing that since they haue sworne fealty vnto him , hee would breake their necks , if they should back slide from the same , as appeareth by their owne confessions : for they haue voluntarily slaued themselues vnto this cruell tyrant , and therefore doe , as it is written , qui facit peccatū seruus est peccati , a quo quis superatus est eius & seruus est : as on the contrary it is said vnto those that are religiously giuen , simanseritis in sermone meo , verè liberieritis , & vbi spiritus domini ibi libertas . the seventh annotation . whe●her witches doe vse their staffe and oyntment that they may be transported and carried in the ayre ? adminiculo baculi , quodā nefandissimo vnguento , &c. that sorcerers haue for a long time vsed staues , it appeareth by that which aben ezra hath written vpon leuiticus : where it is prohibited to doe any act appertaining or belonging vnto this diabolicall art . and hee expresseth by what meanes this was practised , and saith , ( as sanctes pagninus hath translated his words ) non facietis experimenta per figuras , per baculos , per opera , per motus , per dies & per horas . in which he seemeth to haue touched the principall points contained in this sentence and inditement against sorcerers . for touching figures , we see they vse the circle , and for workes , they commit wicked prankes vpon the dead , especially vpon young children , as wee will shew hereafter : for motion , their bodies are hurried from one place vnto another : for daies and houres , they obserue thursday after midnight , at which time they are onely thus transported , as they all agree and affirme : and the reason hereof may be because the diuell is desirous to haue the first fruits , and to be acknowledged in the first part of the weeke : for the turkes celebrate the friday , the iewes the saturday , as the christians doe the sunday : but the diuell hath instituted his sabbath before them all , that hee may haue the first adoration . this is that arrogancy of satan , which is spoken of in the reuelation , blessed are they that haue not knowne nor tried altitudinem satbanae . last of all , touching the staffe which this hebrew doctor doth mention , we see it by experience , that the sorcerers of our times vse staues , bestriding them , and putting them betwixt their legs . neither was this opinion of so great and learned a rabbi without the ground and witnesse of the holy scripture , as arias montanus hath well obserued . for mention hereof is made in osea , where it is said , populus meus in ligno suo interrogauit , & baculus eius annunciauit ei . and it may bee that the diuell did inuent this custome to counterfait moyses , who vsed a staffe or a rod in the working of his great miracles : and mention is also made of aarons rod that budded , and miraculously brought forth fruit . as for the oyntment wherewithall they annoint their staues and bodies , it is certaine that the diuel the better to abuse these people , and to cloake and couer his owne malice doth make a compound of sundry idle and vneffectuall ingredients , as of hearbes , rootes , and the like : for the diuell knoweth full well , that this medley is not a whit powerfull to transport their bodies thorow the ayre from one place to another : and experience it selfe doth also sufficiently auow the same . so that he doth this to couer his malicious ends , and his aime is leuelled at no other marke then to commit murthers , and imbrue their hands in sheading of blood , as doth cleerely appeare by the depositions of all sorcerers , who doe concurre and agree vpon this point , that at the first it sufficeth , if they can borrow oyntment of their neighbours , but when they are at the assembly , the diuell doth declare vnto them that they are to haue oyntment of their owne , and that it cannot be effectuall and for their purpose , vnlesse they get the grease of young children that haue been strangled by them . it is then vndoubtedly true that all these hearbes and flowers are nothing else but parerga , that is to say , things that serue for no vse but to set a glosse and colour vpon that , which is their principall and primary intention : as when a painter draweth some lines or florishes about the border of a perfect portrature . and these are the goodly workes which aben ezra doth in more obscure tearmes mention . helias the leuite reporteth , that lilith , that is to say , a woman that wanders by night , vsed secretly to steale into the bed-chambers of those that are newly deliuered , to kill young children , that were not aboue eight daies old . he also saith that the therasins , whereof the scripture maketh mention , could not be made without murther . saint ierome writeth that witches cast abroad their charmes by touching of dead bodies . attingunt ( inquit ) malefici corpora mortuorum : and tertullian doth inlarge himselfe in tearmes more perspicuous for our purpose , saying : pluribus notum est daemoniorum quoque opera , & immaturas & atroces effici mortes , quas incur sibus deputant . and a little before : per vim ( inquit ) & iniuriam saeuus & immaturus finis extorsit : where he saith , that the diuell doth bring to passe all these goodly deuises of his , by the meanes of those who haue vowed themselues vnto his seruice . and therefore s. augustine wondreth with himselfe , and asketh a reason why god should permit that such massacres should bee committed vpon poore innocent children , yea and vpon those who haue receiued the character of his baptisme : whereunto he answereth , that this proceedeth from the iudgement of god , which is hidden and remoued from our knowledge , and if there were no other thing but the tribute which wee owe vnto death thorow originall sinne , it would sufficiently conclude that god doth permit this according to all equity . neither is this so new a thing vnto vs , since by diuine permission so many young children were slaine in aegypt by pharaoh , and in iudea by herod , vnto which these two tyrants were incited by the instigations of the diuell . we are further to obserue what apuleius writeth touching this argument ( who was a part of his owne history ) by seeing a young woman that was a witch playing of her prankes before him : whereupon he was accused to bee a sorcerer , and because thos● that were contaminated with this diuellish art were then put to death without mercy , he was saine to make two apologies , thereby to purge himselfe of these crimes before the gouernours of africke . there are some that conceiue his history to bee meerely fabulous : but as himselfe reporteth of a great orator , who when hee saw that apulei●s would by no meanes credit , that a man might bee carried thorow the ayre , or transformed into an owle , tooke him vp short and told him ; friend , you talke like a young man that hath as yet made no experience of things , which a●e so full of secresie and importance . and he further reciteth that afterward he had experience of the truth of the same . but that which giueth reputation and authority vnto his history is , that s. augustine doth oftentimes alleage him , and doth not brand him with any hard opinion of lightnesse or fiction . this apuleius doth declare , that on a certaine euening by the assistance of a chambermaid , hee was brought about midnight to behold the mistrisse of the house , wherunto he was guided , annointing of her selfe with a certaine vnguent which she had within a pot , and when she had made an end of besmearing her selfe shee was changed into an owle , and began to flie out of the house . he also doth relate what the ingredients of this vnguent were , to wit , certaine aromaticall hearbe● , and some parts of dead bodies that had beene buried and were digged vp againe for that purpose : that all was boyled together in a great brason caldron in well water together with the milke of a cow , the hony of mountaines , and other stuffe of the like nature , vsing certaine magicall words ouer the whole compound . and this we found also verified by the witches that were condemned by the aboue cited sentence , who confessed that they did boyle dead bodies , whom they came and digged vp by night , and with the grease of their kidne●es and cer●aine othe● hea●bes they made a certaine oyntment which they did vse . from hence it did arise that the romās of apuleius his time did punish witches with death , because they did violate the graues of the dead , to pilfer from thence the bodies of those which lay there ●n●erred , which is not onely repugnant to the law of nature , but vnto the law of nations , called , ius gentium . for if those who forced open sepulchres , that they might from thence steale the iewels and rings which were buried with the dead corps , were without mercy put to death as sacrilegious persons ; how much more seuerely ought they to bee punished , who steale away the bodies themselues ? which apuleius also witnesseth , relating that it was then the custome to hier certaine men to watch dead courses , for feare least the witches should come to gnaw and dismember them : adding that himselfe one euening being set to watch a course that lay in a certaine hall , there came a weesell to gnaw the said course , but this being discouered by him , the weesell ran out at the hole thorow which it entred . so that it is authentically true , that the diuell hath anciently practised this villany , for seeing that himselfe cānot discharge his ful malice vpon mā , whom he capitally hateth , he leaueth it to be executed by those that are his members : and it giueth some satisfaction vnto his sanguinary nature , that he may wreake his anger vpon the dead . and therefore hee is often called in the reuelation the red dragon , to expresse how furious , outragious , and blood-thirsty he is , being as christ iesus himselfe saith , a murtherer from the beginning . and as god is called by the grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a louer of men ; so by a contrary the diuell is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , a man-hater . the eighth annotation . whether witches goe in the ayre ? per aëra ad locum constitutum , &c. some do doubt whether the deuill can make a humane body to goe in the ayre , or no. but this doubtfulnesse of theirs doth argue a defect and maime in their knowledge , not vnderstanding aright the nature and property of spirits : nay they are conuinced to be ignorant of the scriptures themselues , for a spirit is of a more excellent and noble composition then any body whatsoeuer , and therefore he hath a power in his nature to mooue according as himselfe will. it is certaine that man is sheltred particularly vnder the safegarde and protection of gods prouidence , yet doth not this hinder , but that god may sometimes suffer this to be done , as it is cleere by christ iesus himselfe , who was carried by the deuill vnto a desert , from thence vnto a pinacle of the temple , and thence vnto a mountaine . if the deuill did this to christ , how much more shall hee be able to effect the same , whē miserable men do quitte the seruice of god , to adore the deuill ? the deuill also in the wildernesse of aegypt did bring before pharaoh and the people many great serpents : for s. augustine and after him s. thomas do agree and conclude , that they were true serpents . we are also to call vnto remembrance that , which we haue before alleaged out of apuleius , and which he saith that hee beheld with his owne eyes : and wee are to obserue the points which we haue handled in the sixth chapter of this booke . for why should any man conceite strangely of this point , since simon magus himselfe was carried in the ayre by diuels ? and least any might apprehend that this was meerely fancied and not really done , the history saith that he brake his necke , being forsaken ( by the commandement of god and his good angels ) by the deuils who were about him for his supportation . semblable hereunto is that which saint hippolytus reporteth , saying : that antichrist shall cause himselfe to bee carried in the ayre by deuils : whereof there is some probability in the scriptures . and to descend vnto more moderne authors , certaine chroniclers and historiographers do report , that berengarius ( who was a great sorcerer ) was at rome at night , and yet the very same night he was found reading of a lecture at tours in touraine : whereunto may bee added that which wee haue noted in the sixth annotationof the yong man , who leaped in the aire after a woman . the ninth annotation . whether witches doe eate , drinke , and dance in their synagogue . saltationes , compotationes , comessationes , &c. the workes of satan or of the flesh are as saint paul saith , gluttony , drunkennes , and whoredome , and this was the people of israels case when they danced be●ore their calfe , as our sorcerers do before their deuill : for it is said of them ; comederunt & biberunt , & surrexerunt ludere , id est , fornicari , euen so the deuill doth make his seruants leape and dance , and afterward he causeth them to banquet and make merry , and at last as we shall see , to commit fornication and all vncleannesse , and this is saint ieroms obseruation , when hee writeth these very words : nam & barbara quaedam nomina corum esse dicuntur , vt saepe confessi sunt hi , quos verè vulgus maleficos vocat : & incantationes , & preces , & colores var●● & diuersa velmetallorum velciborum , ad quae inuocati assistere daemones , & infelices animas capere memorantur . now whereas s. ierome saith that the deuils do agree vpon a set place to receiue certaine victuals which are promised vnto them , this is to be vnderstood of the dead bodies , which the witches do dedicate and set before them in a place that shall be designed for that purpose : where they cause them to be sodd and afterward eaten by the whole assembly after an abhominable kind of anthropophagy : and in all likelie-hood this is done to shake the article of the resurrection . for as pliny doth atheistically argue , how can those bodies rise againe in their owne substance , although god put his finger thereunto , when as now the flesh is eaten by others , and is changed into the substance of those who haue deuoured the same . besides , by this barbarous and brutish manner of seeding , he maketh them to transgresse the very law of nature , and so indeede maketh them like vnto beasts , so that when saint ierome writeth that the deuils are very seruiceable vnto those , that will promise vnto him such kind of victuals , it is not to bee conceiued that they do eate any thing , for they are spirits , but that they induce & perswade others to eate of these diabolicall viands , because they know the impiety and wickednes of such an execrable diet : for it is directly against the first commandement which god gaue vnto man after the flood , to re-establish the law of nature , which by giants and other wicked people had been much violated and prophaned . i giue you leaue ( saith he ) to eate of all liuing creatures vpon the face of the earth , but i forbid you to spill the blood of man ; that is , to eate and deuoure mans flesh . for in this passage of genesis , as the text it selfe declareth it , there was no question or mention of murther , but onely touching the diuersity and vse of meates . so that by this text , anthropophagy , or eating of mans flesh is expresly forbidden , and therefore the deuill hath brought vp the practise thereof amongst his people , because it is a thing against humanity and reason : and this is the cause why hee gathereth them together , and inciteth them to those abominable banquets and meriments . touching other victuals and refreshments which hee causeth them to take , although in the eating of them they please and giue contentment vnto their tast , yet when these poore wretches returne vnto their owne homes , they are then as much or more hungry then they were before . conformable hereunto is the obseruation of saint thomas , who saith , that although all naturall bodies in respect of motion and quality are vnder the command of spirits , yet can they not change the substances of them , of which god is the sole creator , but are onely powerfull to make an alteration or change in the accidents . and therefore the deuill cannot make a stone bread : so that we may hence conclude , that this is out of the compasse of his naturall power , and that such meates are so onely in apparancy , being clothed with certaine qualities of bread , wine , or flesh : & these qualities are but of short continuance , for as saint thomas saith , the workes of the deuill cannot be permanent , because they haue not the prop and ground worke of true substances . so that this was it , that shewed christ iesus to be the true god , because he had not onely caused fiue thousand to eate , but had also fed and filled them for a long time after . thus the bread that was baked in the ashes and eaten by helias , was framed by the fingar of god , because in the strength thereof he walked . dayes and forty nights . the same may be said of the manna in the deser● , which did fill and satisfie those that did eate of the same , as it is said , pae●e caeli saturauit eos . therefore it is a property peculiar vnto god alone to giue corporall foode and sustenance vnto men , either by the meanes of his creatures , or by some other extraordinary power . i a●t a ( said dauid ) super dominum curam tu●m , & ipse te e●●triel ; & aperis tu ( domine ) manum tuam , & ●mple● omne animal benedictione . this being altogether hid from these miserable creatures , they goe a whoring after satan in the time of their necessitie , and imagine that it is in his power to keepe them from hunger or from any other want , wherewith they are pinched , by giuing vnto them victuals or mony according to his promise : from which we may also draw this conclusion with s. thomas : that when these kind of people are changed into cats , wolfes , or any of the like resemblances , ( as witches haue deposed , and saint augustine doth largely make mention of the same , as of a truth in his time beyond exception , and as apuleius vincentius in his history , and ephordiensis do all witnesse ) we are not to conceiue that the true substance of the man or of the woman is changed into the nature of these beasts , ( for this doth surmount the power of the deuill ) but that the deuill doth couer and cloth their bodies with a cloud of ayre , hauing the resemblance of such a beast . for as he sometimes seemeth to bee a perfect man , because he hath taken such an airy forme vpon him , so doth it also appeare vnto those that behold these witches , and vnto themselues also that they are perfect beasts , although in truth it bee otherwise : and thereupon s. thomas doth thus conclude . illae transmutationes corporalium rerum quae non possunt virtute naturae fieri , nullo modo operatione daemonum secundum rei veritatem perfici possunt . sicut quod corpus humanum mutetur in corpus bestiale , &c. and afterward hee commeth to describe the meanes how this is done , in apparancy and shew . cum daemon possit formare corpus ex aëre , cuiuscunque formae & figurae vt illud assumens in eo visibiliter appareat : potest eadem ratione circumponere cuiuscunque rei corporeae quamcunque formam corpoream , vt in eius specie videatur . and this is farther prooued by the sentence taken out of s. augustine in the . booke of the citty of god. it may also very well be , that the deuill may imprint into their fantasies such kind of shapes , and then they will apprehend them as though they were true and reall formes : the experience whereof we are taught by those that are frantick , wh● thinke they see toads , serpents and dragons flying and crawling vp and downe their chambers where they lye , neither can any one perswade the contrary vnto them , because these shapes are as properly inherent in the common sense as in the phantasie it selfe , whether they are sent by transmission from the eies . neither ought wee to thinke that nabuchodonosor was substantially changed into a beast , although that this happened vnto him by the power and finger of god , but that hee was rather depriued for a tyme of his vnderstanding , thereby to chastise a●d humble him for his transgressions , and was afterward by speciall grace re-setled in his former senses . and the text affirmeth not that his substance was changed , but his heart , which himselfe doth afterward interpret , when he saith , sensus meus reuer sus est ad me . whereupon s. ierome saith , quand● dicit sensum sibi fuisse redditum , ostendit se formam non amisisse , sed mentem . as therefore a man whose senses are taken from him , doth not care if he cohabite with beasts , and feed amongst them , the same was nabuchodon●sors case vntill god had compassion of him , at what time hee was reclaimed and reduced vnto himselfe , and craued pardon of almighty god. touching lo●s wife , shee was indeed changed into a pillar of salt , but it was either after her death , or vpon the very instant of the same , and her body in succession of tyme was turned into the mould from whence it was taken . thus we see the diuels disabilitie in changing the substance or shape of man , although he may counterfaite and couer the same with his shewes and apparances . of this nature shall the myracles of antichrist be , which shall be lying signes , framed to all kinds of deception by the industriousnes and arte of diuels . thus when s. augustine reci●eth the history of the hostesses of italy , who vsed to giue a certaine kinde of broth vnto their guestes of their owne making , which when they had once eaten , they were presently changed into horses , mules , or asses , and were made to carry all burthens and loads which they pleased to put vpon them , till they came to a certaine place ; wee must not thinke that these men lost the vse of their naturall reason , because by vertue thereof they saw and conceiued themselues to bee beasts according to their bodily shapes , and being come vnto the said place they returned vnto their former estate . saint augustine saith not that these things are fables , but that they may either bee so indeed , or else may seeme to bee what they are not , by charmes and collusions . and concludeth , that when it is so indeed , wee are not to thinke that the substance of the man is turned into the substance of the beast , but that it is onely thus in externall appearance by the working of the diuell ▪ nec sane ( inquit ) daemones naturas creant , si aliquid tale faciunt de qualibus factis ista vertitur quaestio : sed specie tenus , quae á vero deo sunt creata commutant , vt videantur esse quod non sunt . and speaking of apuleius , whom he reporteth to haue beene turned into an asse , hee saith , that either apuleius did counterfaite and deuise such a thing , or did set it downe in writing as it really happened . i ste ( inquit ) aut iudicauit aut finxit . and for the burthens which he carryed , it was ( said hee ) the diuell who did beare and vndergoe them for him . the tenth annotation . whether witches worship the diuel in the forme of a goate ? coluistis & adorastis in formam & speciem foedissimi & nigerrim● hirci , &c. that the diuell is ambitious of nothing more then to bee worshipped as a god , wee haue formerly at large declared , and concerning the visible forme in which hee doth appeare , wee haue likewise shewed out of s. augustine , that it is not permitted vnto him to inuest himselfe with what forme he will or naturally can take vpon him , but hee is limited vnto such semblances as god is pleased to permit vnto him : and therefore saith s. augustine , there is no question but he would haue taken a goodlier and more specious resemblance vpon him , then the forme of the serpent was , if god would haue suffered him so to doe : but god would not haue it so . when hee comes to bee adored , he appeareth not in a humane forme , but as the witches themselues haue deposed , as soone as they are agreed of the time that he is to mount vpon the altar ( which is some rock or great stone in the fields ) there to bee worshipped by them , hee instantly turneth himselfe into the forme of a great black goate , although in all other occasions hee vseth to appeare in the shape of a man : for god will not suffer him thus to abuse the nature of man , because christ iesus his onely sonne is a true man , and worshipped as god and man both together : for the hypostaticall vnion of both natures is so indissoluble and so fast linked one to the other , that there is but one essence or person that ariseth from both natures . againe , if the diuell had presented himselfe in an humane forme , our first parents might haue conceited him to haue beene the messias , who was already reuealed and fore promised to adam , as saint paul expresseth it . hence it is that god will not suffer him to assume the forme of the sonne of god when hee goeth about to bee worshipped , but onely of a beast , or of some such monstrous and i● fauoured shapes , which are one halfe of them beasts , and the other addition of a different forme vnto it , as are centaures and other such prodigious resemblances , which were indeed nothing else but diuels : and many times they appeare , as pliny saith of sea monsters , with a long taile of a serpent , by which exorbitant parts and so vnusuall in the course of nature , they are knowen to be true monsters . and this is s. iohns meaning when in the reuelation hee doth so often ingeminate , that men shall come and worship the beast : by which a man may probably gesse that hee meaneth satan changing himselfe into a beast : for wee need not to make inquiry after a mysticall sense of such places as these , when literally a man may interpret the scripture . touching the forme of the beast , which hee ordenarliy assumeth vnto himselfe , it is a thing not to bee controuerted that hee presenteth himselfe in the forme of a goate . and heere we are to note , that there are three or foure passages in the scripture which haue a great resemblance and affinity with this point . the first is in the . of leuiticus , where it is said , nequaquam vltra immolabunt hostias suas daemonibus . the second and third passage is in the . and . of esay . pilosi saltabunt ibi . in which places the hebrew word sehir signifieth three seuerall things ; first a goate , secondly something that is hairie , as esau was for his hairynesse surnamed sehir , and the mountaines vnto which hee vsed to resort were called , montes sehir : thirdly , it signifieth the diuell , and thus doth s. ierome render the word in the . chap. of leuiticus : the like also doth the author of the chaldean translation . touching the two first significations , it appeareth that the one hath a dependance vpon the other , because a goat is the most shaggie beast of al other creatures : but why the diuel should be called by the name of goate , or of a beast that is shaggie , rabby quimhi , the best interpreter of hebrew words amongst the iewes , rendereth this reason , because hee appeareth in the shaggie forme of a goate to those that put their confidence in him . this is the obseruation of s. thomas . q. . art . . and doctor lyranus vpon the . of ●xod . and . reg. . hence it is that the chaldean interpreter and s. ●erome haue by this word goate , meant and interpreted the d●uell , and thus is hee called by the witches themselues , as is euinced out of their owne depositions . so that it is no new thing that the diu●ll doth shew himselfe in the forme of a goate to those that haue sl●u●d themselues vnto him , and doe him homage and seruice . sanctes pagninus following the same signification vpon the place of the . and . of esay , where the text saith , that the sebirins shall leape and daunce in the wildernesse , doth thus interpret the same . the diuels shall daunce there . and this also is verified by the witnesse of witches , who affirme that this goatish diuell doth leape and daunce amongst them in their night assemblies in the deserts . moreouer , it is very remarkable that the septuagint interpreters haue rendered this hebrew word of the . of leuit. by the greeke word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , fooles : and the italians borrowing that word from the grecians , doe call those that are ridiculous and impertinent in their behauiour , matos , that is to say , fooles . and the truth is , men doe now in the countrey of prouince call such spirits fooles , or mad-capps , because they play many fond prankes , as laughing , leaping , dauncing and whisteling : and in this respect haue the septuagints trāslated the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to this purpose is the saying of s. thomas , who affirmeth that the diuels doe shew many light and carelesse behauiours , as laughing , leaping & whisteling which are but veniall sinnes in men , but the diuels vse these kind of gestures thereby to familiarize themselues with men , and in conclusion to intice them into his nets by these semblances of merriment . thus s. a●hanasius maketh mention of diuels that sung songs . in prophane histories wee find that the two most auncient oracles , the one called hammonium , which commeth from the word ham , or as wee pronounce it cham : the other called dodonaeum , which commeth from the word dodonum , of whom mention is made in the tenth of genesis amongst the grand-children of noah , the first of them was in the forme of a goate , and the second in the shape of a ramme with great hornes . so that it is no nouelty to affirme that the diuell doth cause himselfe to be adored in the forme of a goat . and to descend to our more moderne relations , alphonsus de castro doth report that in the countrey of biscay they haue found it to bee certaine , that diuers women and some men haue assembled themselues together in a mountaine , where a black goate did visibly present himselfe before them , whom they all worshipped . in this late history of the magician gaufridy , belzebub repining at the too abundant mercy of god , doth reprehend the magicians for their adoring of a goate . the eleventh annotation . whether there be incubi and succubi ? vos viri cum succubis , vos malieres cum insubis fornicati estis , &c. from hence wee may learne the reason why the diuel appeareth in the forme of a goate , because hee is the most ranke and the most lustfull of all other creatures whatsoeuer , neither doth hee euer obserue set times for his hot luxurious nature , as all other beasts vse to doe . the diuell doth assemble his people in a place designed for such a purpose , and there maketh them to commit vncleannesse , and himselfe is the first and forwardest to practise the like abominations , and appeareth vnto women in the shape of a man , and vnto men in the fashion of a woman , by which meanes hee induceth them to defile themselues with those diuelish and execrable copulations with him ; not that hee receiueth any delectation or pleasure from the same , but as s. thomas saith , ( giuing the reason why s. augustine did affirme , that the diuell tooke more delight in idolatry and fornication , then in any other sinne whatsoeuer ) hee therefore is delighted with them both , because by the first he vsurpeth vpon the glory of god , which is his first and principall intention : and secondly , he keepeth both men and women in his clawes with more security , by fastning them vnto him through the sinne of lust ; for by reason of the strong and vehement delectation which it carryeth with it , hee maketh them to sticke close vnto him , so that when they fall into the same , they will bee hardly able to recouer themselues againe . hee also maketh them to loose the vse of their reason , so that they haue no more command and soueraignty of themselues , then the very beastes haue : especially when they are once enured to these sensuall delights which are so vehement , that tertull●an was of opinion , that as the body of an infant is ingendred from a portion of corporeall substance , so is the soule also begotten from a part of his soule that doth beget : for ( saith he ) wee see that in the act of generation , the soule , as if it were diuided into portions , hath not the power to produce any act of reason . and heereupon it groweth , that the diuell is so much taken with this filthy and vncleane sensuality , as appeareth by the reasons which we haue alleaged . neither are we to question whether such a thing may bee practised by the helpe and working of the diuell , since it is out of all controuersy , that he doth and may take ( when he is not in the act of adoration ) any externall forme , that he pleaseth to inuest himselfe withall , especially amongst those who haue abandoned themselues vnto him , and haue done him fealty and homage . and although there were no other proofe then that two of the most famous doctors , the one amongst the fathers , the other amongst the schoolemen , that is to say , s. augustine and s. thomas doe concurre and agree vpon this point , and doe expresly auerre , that it were impudence to deny the cleerenesse of this truth , yet is this confirmation enough to create a beleefe in men , that it is a certaine and vndoubted verity . and heereupon it is , why the turkes do not thinke it strange which we haue amōgst the articles of our creed , that a virgin should bee conceiued by the holy ghost , because they thinke that this may bee easily done vnto all virgins , since they are assured by experience , that bee there virgins neuer so closely restrained and kept from the company of men , yet are they many times found to bee with childe : and this is the cunning and practise of the diuell , qui surripit aes demum in fundit semen . moreouer this is shadowed out vnto vs by the auncient histories and poets , who doe frequently mention , that their gods came downe from heauen to commit folly and vncleannesse with their fairest women , and had often times yssue by them . the like doth apuleius report of his times : and these gods ( as they tearmed them ) are nothing else but diuels , as it is written , omnes dij gentium daemonia . to conclude this and the precedent annotation , i should thus remember these kinde of people , that god doth permit the diuell to appeare vnto them in the forme of a goate , thereby to put them in minde , that they are to assure themselues they shall bee placed amongst the goates in that great and last day of iudgement , because they haue leagued and combined themselues with goates in this world , and haue committed execrable idolatry vnto them , as if they had beene gods. wee will onely adde , that the greatest part of the auncient greeke and latine poets are cleare of opinion , that diuels doe desire and practise to haue carnall knowledge with women : yea s. ierome himselfe vseth these words . daemones quibujdam amoribus seruiunt , &c. and iustin martyr saith that this is not peculiar to women alone , but is common vnto men also , whereby he doth plainly expresse himselfe , that deuils doe vary sexes : which is also the opinion of s. augustine . for although they , that did labour to interpret and accommodate the sixth chapter of genesis to this particular , are worthily reproued by him , because the precedent and following passages doe declare , that the mention which is there made , is of men , and not of angels : as s. augustine well sheweth , yet doth hee not disapproue the opinion of the ancients touching this carnall commixtion , but on the contrary hee affirmeth , that it is an impudency to deny it . iustin the historian in his . booke relateth , that olympias mother vnto alexander the great , did freely confesse vnto her husband , that alexander was no sonne of his , but was begotten by a serpent , with whom she had carnall knowledge . and heereupon did her husband repudiate her as an adultresse , and euer after would alexander stile himselfe the sonne of the gods , and not of philip. hee also reporteth in his . booke , that loadice mother vnto seleucus did affirme , that shee kept company with the god apollo in her sleepe , who ( as shee thought in her dreame ) gaue a ring vnto her , and when she awoke in the morning , shee found the ring in her bed . but such kinde of women , are full of impiety , and god hath vtterly abandoned and giuen them vp vnto themselues . finis . ad authorem epigramma . angelicum nomen claris virtutibus aequas conueniunt rebus nomina saepe suis , angelus vt domini magna virtute draconum turbam deuicit , corpora foeda necans . sortilegos tua sic vincit doctrina michaël , quae clarè illorum dogmata falsa probat . angelicae laudi tua credito gloria par est , damonis astutiam fortis vter que fugat . baptista badervs parisiensis in eodem parisiensi senatu patronus . an alphabeticall table of the principall matters contained in the first part . a abominations of the synagogues of magiciās . . abraham sacrificeth his sonne . absolution required in him that confesseth himselfe . abyron & dathan swallowed vp by the earth for their impieties . accusation of sorcerers . the acts of adoration of verrine . . . an act of humility in magdalene . adoration of verrine . . . adiuration of verrine . . adam driuen out of paradise for his disobedience . adams repentance . adam , and what he did . . . . adoration of the eucharist . . adoration of the goat in the synagogue . adoration of god by a diuell in a miracle . an aduertizement vnto monkes and priests . . an aduice to write that which the diuell deliuered . an aduice giuen to priests . . and vnto religious persons . . and generally vnto all men . . . the age wherein we are to doe penance . agnus dei is a lambe for true christians , but a roaring lion for diuels . against such as addresse themselves to witches . allusion made by the diuell touching the constraint which be suffereth in exorcismes . saint andrewes day appointed by the diuels to carry away magdalene . . angels of heauen and their force . angels which are our guardians ought to bee worshipped , and why ? angels and saints are our aduocates . angels are not able to sing at full the praises of god. angels that were goodly creatures condemned to hell for their pride . angels are waiters at the table of god. answers of the diuels which were in the body of louyse . . antichrist borne . . . . . antichrist will cause himselfe to bee adored , and the kings of the earth shall serue him . apostrophe vnto s. magdalene . apostrophe to the laity . . arriuall of lewes to s. baume . arriuall of s. magdalenes mother to s. baume . arriuall of father michaelis to s. baume . arriuall of magdalene to s. baumie . the attributes giuen to diuine persons . audience giuen to magdalene . an auie said for our enemies waighes more then a pater for our friends . authority of the church . authority of priests . b balberith is he that tempteth mē to blaspheme god. s. baume ought to be reuerenced . . baptisme not regarded . barbarous nations liue in darkenesse the bee ought to be proposed to our imitation . beatitude not essentiall but accidentall may bee augmented . belzebub tosseth magdaleue from one side to another belzebub belloweth like a bull , and casteth magdalenes shooes at louyse head . belzebub maketh an out cry when he heard these words ecce ancilla domini . belzebub sweareth that louyse is possessed . belzebub in speaking to another diuell doth imitate the exorcist . belzebub humbled and troden vnder feete . . belzebub complaineth to god of his too great mercy . . . . s. bernard a great familiar of the virgins . beauty of paradise . . beades without workes are of none auaile . . birds of the aire blesse god. blindnesse of men he is blind who neither hath vnderstanding nor will to do good . booke of life and death in gods keeping . the booko of the crucifix . . the booke with two leaues . bread taken for the species and forme of bread . c caluenists beleeue not the church of rome . capuchins goe to marseille . carreau one of the diuels . . catherine of france gardian vnto magdalene . caroches enter into hell , but men goe to paradise on foote . . a change in the life of magdalene . the charity of saints . the charity of christ iesus . charity the daughter of god. christians that serue not god are miserable . the church shall examine all these things . out of the church there is no saluation , and it is but one . single combats prohibited by god. . confession of magdalene . the holy communion the table of the king of kings . confession without due preparation is not good . confessours and exorcists are excluded from the consultations . consultations touching the verification of the acts . considerations to bee thought vpon when wee sit at table . . consultation touching the businesse of the magician . conuersion of magicians . . it is a miracle . constraint of verrine . . . . . . constraint of belzebub to renounce the actions of the magicians . constraint of the diuels to speake truth . . . . and to humble themselues . . . . . contradiction when the miracles of god are wrought . contradiction of leuiathan cooperation of the creature with god. fiue counsels or instructions giuen to louyse . . and to magdalene . the contrition of magdalene . another consultation how to proceed in case that the magician would not confesse . the contempt of diuels towards our lady . . . the contempt which some haue of priests is not to bee regarded by priests . the crosse a glasse in which we are all to looke , christ iesus is the same also . the cruelty of the magician lewes . all creatures obey god. damnable curiosity touching the blessed sacrament . the curious fall into a pit out of which they cannot get when they will. . . the custome of the dominicās in saying of their rosary d damnation the recompence of diuels . . dathan and abyron swallowed vp for their impieties . death , and the sundry sorts thereof . the deformity of diuels and the damned . . the diuell begins to speake at the first exorcismes , but by constraint . . . the diuell boweth himselfe to worship god. the diuell that is inferiour , dareth not speake before his superiour . diuels make dainty to tell their names , for feare of being exorcised , commanded and punished . the diuell seene by magdalene . the diuels beaten . . the diuels are constrained to speake at s. baume . the diuels would ouerthrow the cōpany of s. vrsula . . the principall diuels that were in magdalene . the diuels condemned for one onely sinne , and why . . diuels are theeues . diuels are vncapable of conuersion . the diuel commandeth not : neither are we to obey him . the diuell doth falsely affirme that lewes was no magician , and that magdalene was not bewitched . the diuell imployed by god , and why ? the diuels that tempted our first parents . the diuell exprobateth lewes with his villaines . the diuels are bound . the diuell resisteth and disputeth against god. . the diuell is proud , and is vexed that god would chuse a woman to be the instrument of so important a business . . the diuell issueth forth like a blast from the body of louyse . . the diuels keepe magdalene bound in all her body to make her to despaire . diuels who are forced by god or his church to sweare a truth cannot lie . . . . . . . diuels doe laugh at those who are curious . the diuels and their number which was in the body of louyse . a dialogue of the soule and the body . a dialogue betweene verrine and leuiathan . . a dialogue betweene verrine and belzebub . a dialogue betweene verrine and the exorcist . a dialog●e between leuiathan & one of the fathers . that it is difficult to beleeue what wee cannot comprehend . . the difference of possession . the first discouery of the magician . discourse touching the blessed trinity . . . and of their consultation . discourse touching the french king lately deceased . . . discourse touching the possession of louyse and the progresse thereof . . discourse vnto the people discourse touching the three kings . discourse of the paines of hell . . discourse of the birth of our lord well worthy to bee read . . . discourse of verrine touching saints . . disputation betweene one of the fathers and verrine . . . disputation betweene the exorcist and the diuell . disputation of leuiathan with verrine . . . disputation of belzebub with verrine . . diuersities of offices amongst the diuels . . s. dominick with the good angell of magdalene intercede for her . . verrines enemy . . . s. dominicks praises . . . . . doubt of the truth of this history . e the earth made of nothing . the end crowneth the worke . enmity betweene diuels . eucharist . . . . . eue created without sinne . examination of the acts . example of the publican and pharisee in s. luke . exclamation touching the conception of our lady . exclamation vpon the praises of god. exclamation touching the day of iudgement . exclamation of verrine to god who constrained him . exclamation against the proud and curious . exclamation vnto the church . exclamation of the diuell . . . . exhortation to magdalene . . . exhortation to the poore . . the exorcist demandeth the diuell verrine what saints did most trouble him . the exorcist changed . f faith sufficient in receiuing of the sacrament . fasts recommended . father d' abruc commeth to s. baume . . a father is not to answere for his sonnes offences , and of what sonne this is to be vnderstood . feare is not auaileable without loue . a feeling of deuotion and strength at the prayers of the saints . force of diuels limited . the force of louyse . francis billet exorciseth at saint baume . francis billet vseth much patience . francis billet writeth to the priests of the doctrine a letter , and the tenure thereof . . the friends that god hath at his table the foure feastes of the yeere . frequenting of the sacrament . the fright wherein magdalene was . g gally-slaues are more happy then sinners , and why ? the guardian of magdalene . the guardian of mary was ioseph . the gates of paradise very narrow . . the holy ghost called a fire . gloria in excelsis sung at the birth of our sauiour . gloria in excelsis to bee sung by diuels is a great miracle . god adored in the cratch with bowing downe of the knees . . gods goodnesse towards men . . his mercy . . . . and goodnesse towards magdalene . god is a physitian . god speaketh by an inward intelligence . . god resisteth the proud , & giueth grace to the humble . god is neuer a witnesse vnto falshood . god preuenteth the sinner . god is so beautifull that the diuels would willingly endure all torments to haue but one glance of him . god maketh reseruation to himselfe of three things . god is incomprehensible . . . god calleth no man to reiect him afterwards . god cannot lie . god is mercifull . . . god is not to be serued out of expectation of recompence , but rather out of loue . god doth expresly command that they who keepe not his law should be punished . . god is obeyed by all his creatures . . god created the creature without any consent of it . god descendeth vpon the earth , and how . the gouernment of a family appertaineth not to women but to their husbands , vnlesse they doe prudently manage things . the grace which was giuen to the virgin. . . grace is farre remoued from the sinner . a great reprehension of men . a great sinner needeth great repentance . gresill a name of one of the diuels . h hardnesse of magdalenes heart . hell in an vproare . . an hereticke withdraweth himselfe much confounded . an hereticke reproued ; as also those that are curious . . . this history is to be published vnto all . this history found fault withall . honour ought to be snewed vnto priests . honour ought to be giuen vnto baptisme . humility representeth the birth of god. humility recommended vnto vs. . . . . . the humility of our lady . . . the humility of magdalene . i ieremias sanctified from his mothers wombe . iesus christ hath a glorified body in the sacrament , which taketh vp no place . iesus christ descends in his diuinity and humanity in saint baume to visit saint magdalene . iesus christ a king. . iesus christ is before his mother , and how ? . iesus a painter . . incredulity reproued . . . . . ingratitude of men . . . intellectuall conferences internally expressed . . . . . . interrogatories propounded to lewes . interrogatories of the exorcist . interrogatories of the exorcists to magdalene . an inuectiue against the magician . . iohn the euangelist compared to an eagle and his prerogatiues . . ioseph is in doubt , . and is sanctified . the iudgement day of godwill be very terrible . . . iudgement that is rash is naught . k the king of the nineuites did wisely take sack-cloth and ashes , to appease the wrath of god. l a letter of magdalene vnto the virgin changed and corrected . . . a letter of magdalene to saint magdalene , and the tenour thereof . a letter sent to sundry persons . . . . . . lewes vnlearned . lewes despised of the diuels . lewes striketh an horror into magdalene . . lewes had no memory in him . lewes accused by belzebub to be a magician . lewes accused by leuiathan . . and by verrine . lewes goeth to auignon and aix , there to bee declared innocent . lewes is shut vp in the place of holy penance , which was locked with a key . lewes very familiar and deare vnto the capuchin fathers . lewes playeth the hypocrite and pharisee . . light what it signifieth . the loue of god and the recompence that attendeth it . the loue of a mans selfe . louyse reciteth to her superiour all her tentations and intrinsick speakings . . louyse to be examined . louyse exorcised by father francis domptius . . baptized in a kitchin. louyse was an huguenot . . . . louyse possessed for magdalenes sake . . in louyse many signes of possession . . . . . she is at peace with conscience although she be possessed . louyse exorcised by lewes the priest . louyse is possessed for the conuersion of two soules especially , and by a consequent of many others . louyse offreth her praiers to god for lewes . . . lucia for saketh all for the loue of god. m magdalene troubled with incubi . . magdalene shall be repentant . magdalene contemneth and resisteth the diuels . magdalene brought to the holy place of penance to auoid a danger . magdalene spitteth at the perswasion of the exorcist . magdalene strongly tempted by belzebub at the time of communion . magdalene changed . magdalene at times wauereth . . . magdalene weepeth and prostrateth her selfe at the feet of the dominican . . saint magdalene the first among sinners . . and in beauen is the next after the mother of god. magdalene a table . magdalene giuen to the diuell and by whom . magdalene falleth downe at her mothers feet . s. magdalene intercedeth for magdalene . magicians are not possessed . magicians spread abroad ill sauours , and cast some of their stinkes vpon two fathers . magick much vsed . maladies of men . . malice of this world . maliciousnesse of lewes . . . man is endowed with free will. the manner of magdalenes transformation in soule , and of others also . the mantle or cloake of impiety . mary the moone , and her sonne the sunne . . and the saints , starres . ibid. mary intercedeth for sinners . mary conceiued without originall sinne . . mary the sinners aduocate . . . . mary the goodliest creature that euer god made . she is a garden . . . mary is a ladder . . mary is all in all . . she is the temple of the blessed trinity . . maries praiers . . martha next after the mother of god , and why ? . she is loued by mary . martyrdome of s. lucia and the virgins . martyrs ten thousand went in one day to paradise . the masse of a wicked priest is good . memory representeth the eternall father . menaces of the diuell to carry away magdalene . menaces of belzebub . menaces of lewes the magician . the mercy of god. . . . and his iustice . the mercy of christ iesus . . . . and of our lady . mercy and iustice the two daughters of god. miracles discouered . . . . . . miracles oppugned . a great miracle that the diuell should praise heauen . a great miracle , that god by the pronouncing of foure words should descend vpon the altar . miserable is he who giueth good counsell vnto others , and keepeth none for himselfe . . . mortification recommended vnto vs. . the mother of god euer intercedeth for magdalene . the mother of god dared not to touch him vpon his birth day . moses one of the foure trumpets , who together with saint iohn shall come and summon men to iudgement . n nabuchodonosor turned into a beast , and is saued . . names of the diuels which were in the body of louyse . the name of verrine shall be rased forth . neighbours necessities to be relieued . . euery night two priests watch with magdalene no man without sinne . true nobility . true nobility commeth from heauen . nonnus would not baptize pelagia . nostre dame de grace , the place where magdalene was exorcised . o the oath of the diuell . oathes that are of validity . . . . the oathes of belzebub and verrine . . . without obedience no paradise . obedience in some cases not to be giuen . obedience recommended . . . . obstinacy and hardnesse of heart in magicians accompanied with a great blindnesse . offices to be performed by religious persons . offices of the diuels . . the order of s. dominicke admitteth not mortall sin . the order of s. dominick extolled . . the order that is hierarchichall and appertaining to the church is not among the good angels themselues . order among the diuels . p the paines of hell are not so vnsufferable as the wrath of that great god the paines of hell . . . . . paines of this world as flowers , but the pames of hell are truly punishments . gates of paradise very narrow . . pardoning our enemies . the pastour is to giue an account of his sheepe . patrons of prouince . pennance recommended . . . . people flocke by troupes to s baume . a great perfection to omit nothing that is good . perswasion of verrine to magdalene . physitians of the soule . the holy pillar . a plot to ruine the companies of the doctrine , and s. vrsula . possessed persons are much eased at the departure of diuels . possession by witchcraft . possession of magdalene by her spirituall father . the power of god towards sinners . the power of god. . . . . prayers powred forth by verrine vnto god. prayers for our enemies . . prayers cause teares . prayers for magdalene . prayers made by magdalene vnto the virgin , by the aduise of her confessour . preachers labour much , & haue not such easie liues as some imagine . the praises of the nunnes of s. vrsula . . . . . prediction of the punishment and death of the magician , bound with a solemne oath . . . . prediction yet to come . . . . predictions already happened . . . . . priests ought to be had in reuerence . . priests ought to study and preach , because they are separated from the world . the priest is not the cause why sinners receiue no grace by hearing of the masse , but they themselues . pride of the diuell . . fiue prinses of the diuels in the body of magdalene . proceedings to conuert the magician very charitable and repugnant vnto diuels . . promise of witnesses to keepe lewes his sinnes secret . the proud shall not enter into paradise . the great punishments of those that doe not obey god. purgatory . purity recommended . r the rage of the magicians . ▪ . . . . . the rebels person displeaseth god. recompence which the diuell giueth to those that serue him . . redemption of man. . reformation . . refusall of father francis domptius to exorcise , & why . to render euill for good is the property of diuels . renunciations of magicians . . . and of verrine . . reprehension of magdalene . . . . reprehension of christians . . resignation of louyse . . resistance to withstand their comming to saint baume . resistance of the diuell at the communion . returne of lewes to marseille as innocent . riches of this world the of scourings of paradise . father romillon could not hold in magdalene but crieth for helpe . ruine of angels . s the sabbath held in saint baume . . the same sacrifice is alwaies seene in the church . sacrifices that are publicke , and why they are offered . saints deuoted to the virgin. saints and their vertues . . . . they pray for vs. salomon the worlds wisedome damned . . . satisfaction followeth confession . schedules restored to theophylus and others . science of diuels full of malice . science of god knoweth all things . science of cicero and plato to what vse they serue . separation of the two women . . the seruice of diuels is laborious , but the seruice of god delightfull . the shame which magdalene tooke to bee proclaimed a witch before all people . signes of the day of iudgement . signe of predestination what it is . signes of magdalenes possession . . . signes of louyses possession . . . . . . . sinners are not punished according to their offences . . sinners reprehended . . . he sinneth mortally who heareth not masse vpon holy-daies and sundaies . the sinnes of magdalene . sonneillon the name of a diuell , and to what hee tempteth men . sorcerers abominable before god. . their superstitions . . they goe inuisible . . the sorrowes of christ iesus in his passion . the sorrow of verrine to be constrained . . . the soule of a poore man as welcome to heauen as the soule of a king , so that it stand in the grace of god. the soules in heauen doe thirst after the saluation of our soules . . the soule is a mistrisse , and the body as a●chambermaid . . the soules of the damned were faire at the first , but afterwards by sinne grew most deformed . euery soule belongeth to god. the soule representeth the sacred trinity . the soules fall as thick into hell as flower doth from the milstone . the soule is a vineyard . the soule compared to a common-wealth . . the souldier to kill himselfe is an extraordinary accident . spirits goe and come exceeding swiftly . the stable made honourable by the birth of our sauiour . three suffrages presented by the dominican father to three seuerall saints . we are to suffer for to raigne . the sunbeame doth not breake glasse , but addeth a brightnesse vnto it . suspicions of a certain● father . sympathy betweene god and his creatures . t te deum sung by the assembly to giue thankes vnto god. temptation of some persons . temptation to hardnesse of heart . temptation of the world . . temptation to single combats , and against youth . . temptations of diuers sorts . . . temptation against the gentry and hereticks . . temptation of the diuell to magdalene . thankesgiuing ought to be vsed after the communion . the thirst of christ iesus . s. thomas was not ignorant of the death of his master . three things we are to aske of god. three sorts of people serue god. . time past or future is not in god. the time prepared for martyrs . torments of hell . . . torments of the diuels . . . torments of magdalene . . v verity a morall vertue . verrine doth nothing but at the command of the exorcist . verrine causeth that which was spoken & disputed by him , to be written . verrine doth dictate word by word that which he spake vnto the dominican . . verrine maketh excellent discourses , leauing all men full of astonishment at the same . verrine doth renounce all magicians of both sexes , sorcerers and sorceresses . verrine remaineth mute and silent ; and why . verrine confesseth god to be in the host , and in the chalice with his blood and bones , with his humanity and diuinity . . verrine disputeth with god. . . . verrine braueth belzebub . . . verrine neuer said miserere mei . verrine curseth s. baume . verrine the executioner of gods iustice. verrine incapable to be prayed for . verrine denieth that god is his redeemer . . verrine denyeth that he●is a preacher . . verrine gods sergeant . . . & his ambassadour . verrine craueth to be commanded . . . verrine constrained . . . . verrine asketh his owne confusion . verrine an accursed diuel . . and a lyar when he speaketh besides his commission . . is damned . . . verrine a naughty and barraine tree . verrine saith he shall haue diminution of his torments . sonneillon saith the same . verrine forceth no man to beleeue . verrine is angry at vnbeleeuers . verrine complaineth that he is made the instrument of this history , by the mouth of louyse . verrine barketh like a dog . . verrine neuer assured the conuersion of lewes . verrine resisteth god. . verrine turneth towards magdalene , and crieth as much as he can . verrine crieth out when he heard them say ; in principio . verrine disputeth with bezebub . . verrine one of the diuels in louyse body , and why . . vertues recommended . . vertues properly tearmed the physicke of the soule . vices are as princes . virgins . went in one day to paradise . virgins praised . vision of the damned very fearefull . a vision which struck a great fright into magdalene . the vnderstanding representeth the sunne . . vnion of the humane nature with the diuine . vnion of god with his church . vocation and the first grace , is from the meere and sole fauour of god. w women possessed of the company of s. vrsula . wicked spirits laboured to carry away magdalene by maine force . the will desireth to doe well . the will representeth the holy ghost . the will and power thereof . the wings which carry vs into heauen , is loue and feare . . witchcraft changed into a blessing . . witnesses of the acts . . . . the words of verrine . . . . the words of verrine to magdalene . . . . . , &c. the words of verrine to lewes . . . the words of verrine to louyse . the words that sinners are to say when they are conuerted . . y the yoke of our lord is easie and his burthen light . young people doe not thinke it a sinne to offend god. an alphabeticall table of the principall matters contained in the second part of this booke . a abnegare s●ipsum , is the perfection of true contrition . acoules a parish in marseille . acts of humility performed by the woman that was possessed . adam was the first that presented himselfe to christ iesus in lymbo . adoration of the eucharist by the diuell . aegidius giueth himselfe to the diuell that hee might bee a skilfull physition . affectation of priests in their cloathes very pleasing to belzebub . an agnus dei charmed and giuen by a magician to magdalene . an angell assisteth magdalene . angels who are gardians vnto men are of an inferiour order , and are commanded by the superiour angels . the angell which is magdalene gardian tormenteth the diuell , and why . . father angell the capuchin bewitched at marseille . anthony bishop of aix . arrest of the court of parliament in prouince against lewes gaufridy . arriuall of the women that were possessed at aix . asmode● tempteth eue taking on the shape of a girle . asmodee prince of wantons and his tentations . . asmodee shaketh magdalene by the commandement of belzebub with vncleane gestures . . astaroth tempteth men to lazinesse , and his enemy in heauen is s. bartholomew . aurey the name of a diuell . b balberith tempteth men to single combats and his enemy in heauen is barnabas . the banquets in the synagogue . saint baume held in detestation by the diuels . s. baume to be reuerenced . belias the diuel prince of vertues , and his tentations . belzebub taketh magdalene by the throat to strangle her . belzebub saith that many diuels did issue forth vpon the day of the exaltation of the holy crosse. belzebub was he that tempted adam and christ. belzebub goeth forth out of the body of magdalene . belzebub goeth to the magician to teach him to weepe . belzebub the prince of pride , and his tentations . belzebub beginneth to speake . belzebub saith that absolution burned him more then hell fire . belzebub shaketh magdalene . belzebub bound . belzebub interrupteth confession . . belzebub discourseth of diuers things that were absent . blood drawne from the finger of the left hand , where the vaines of the heart are , of lewes the magician to write the schedule . the body of magdalene swolne by belzebub . the brauado of verrine vnto the other diuels . the broome , wherewith magdalene ( to shew her obedience ) swept the church , is by the diuell cast vpon the ground . c the charity of two capuchin fathers . charmes to what end they are giuen . . and the remedy against them . charmes spread abroad by sorcerers , . charmes blowne through a cane by sorcerers . . . and the composition and ingredients of them . charmes in the eyes of magdalene . the cherubins manner of adoring god. commissaries deputed to apprehend the magician . confession of the magiciā vnto the capuchin fathers . confronting of magdalene and the magician . contrition truly practised . conuersions of men successiuely and by degrees . . cries of magdalene . cries of belzebub . the crosse of our sauiour very high . the crosse not made in the forme of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the crosse applyed to the back of her that was possessed . d defence prepared against the sorcerers that came inuisibly to saint baume . diuels tied to charmes , and the remedy against them . the diuell runneth in and out in the chapell , when the woman which he possessed was to be confessed . . one of the diuels answereth the exorcist , and reuealeth many things vnto him . . diuels not able to bewitch men that are superiours , as bishops , abbots , &c. the diuell first blindeth men , and after iests at them , and why . the diuell complaineth of god. the diuell excuseth his sinne . diuels are deceiuers . diuels by constraint may speake truth . diuels bound . diuels tormented . . diuels feare the relicks of saints . diuels feele the efficacie of prayers . diuels change their names as they please , when they enter into sundry bodies . diuels haue no names , and why . the diuels by constraint haue reuealed the bodies and relicks of saints . the diuel answereth that god was purposed that the magician and his adherents should be discouered . diuels labour to bewitch father michaelis and cannot● . . the cause , ibid. . diuels in a body of acertaine man. . diuels in the body of magdalene besides inferiour diuels . dialogue between belzebub and the magician . an excellent dialogue betweene one of the fathers and the diuell . the difference between a marke and a stripe . difference in the knowledge of god. diligence of the sorcerers to turne magdalene vnto them . . diuers tentations of diuels . . . . &c some doctors hold that our lord was nayled to the crosse with foure nayles . a dog kneeleth before the blessed sacrament . doggs forbidden to be brought to the sabboth . the dueties of those who goe to the sabboth . e the excellent effect of consecrated fingers . exhortation of the exorcist vnto magdalene to renounce the diuell . an exorcisme called luciferiana . exorcismes , and the diuels answers vnto them . . the exorcist called hangman by the diuel . experience teacheth that witches being beaten or threatned doe make their withcrafts cease . f fingers that were consecrated put vpon magdalens throat . fontaine the physitian counterfaiteth himselfe a priest to deceiue belzebub . the forces of magdalene fayle her . . force of exorcismes . fortitudo magdalens good angell . father francis the capuchin doth exorcise magdalene , and what he asked her . a franciscan putteth reliques vnto magdalens back . and what reliques they were . ibid. frequencie of the sacraments a true remedy against witchcraft . . . holy friday apt for the remission of sinnes . g a gallery neere magdalens chamber to which she vsed to come . monsieur garandeau leadeth the woman that was possessed into the chapel of s. sauiour . garandeau vicar generall vnto the arch-bishop of aix doth question magdalene . garanier the name of a diuell . gaufridy prince of magicians priest of acoules . a gentleman of the pretended religion speaketh vnto magdalene , and the summe of his discourse . a girle digged out of her graue by witches god bindeth and looseth diuels when and how he pleaseth . gombert priest of nostre dame de grace is sent to confesse the magician . the gormundizing of lewes . great store of magicians come and make a noise at louyses exorcismes . great iniurie done to the host by lewes . a great light sent from god , when corporall punishments are lesse esteemed then spirituall tentations . great strokes giuen by the diuell to magdalene , being on her knees . grassy a doctor of physick tryeth magdalene , and is helped by other physitians . . gresill and his temptations the grumbling of the diuels when they are together . h the hate of magdalene infused into her by the diuell . the head of an owle engrauē within a circle in a ring . henrie alphonsus the father of marie . an heritick spied out by the diuell as he came to see these wonders . the host could neuer be put into magdalens mouth by the magician , although her mouth was forced open by the diuell . the host presented by the magician in the sabbath vnto magdalene , and her refusall of it . in the host a young childe is seene by magdalene , and what he said vnto her . ibid. the hickcough in magdalene when she should communicate . honore lyon of the couent of s. maximin lately arriued and his angell . horrible gestures vsed by belzebub towards magdalene . i iames the hermit despised all honour and dignities . the image of our ladie brought by mary , one of magdalens acquaintance , vnto her . imploring of helpe from the virgin. imploring of aide from the blessed virgin and all angels by magdalene . . impotencie of diuels . impudence of diuels . insolence of belzebub . . . . an instrument of glasse foure cornered , and the vse of it . intellectuall conferences externally expressed . interrogatories put vnto belzebub and his answers . the iumping of magdalene vpon her knees . k six knights came from marseille to leade away the magician , and fauoured him , as their speciall friend . knowledge of things absent . l ladies and other women intercede for lewes gaufridy . laudate dominum sung by magicians . father lawrence prouinciall of the capuchins letanie sung to awake magdalene . a letter brought vnto magdalene by the magicians lieutenant . leuiathan neigheth like an horse . leuiathan prince of hereticks . lewes is ignorant . lewes celebrateth masse in the sabbath . lewes the magician throweth a character vpon the head of the woman that was possessed . lewes tormented . . lewes vsed magick . yeares . lewes gaue himselfe to the diuel . yeares past . lights and candles seene in the ayre . lucifer chained vp in hell . . lucifer knoweth what soeuer is done in the world , and how ? m magdalene relateth that the diuels were in euery part of her body . magdalene confesseth her selfe and doth communicate . magdalene called tharasque ( a dragon ) by belzebub . magdalene beaten by the diuell because she cut her haire . magdalene is not suffered to eate by the diuell . magdalene maintaineth her accusation against the magician . magdalene recouereth her hearing , sight and appetite on whitsontide . magdalene prickt in the heart finger by iohn baptista a magician . magicians cannot looke directly vpon a man. magicians not possessed , and why ? magicians are marked vpon wednesdaies and saturda●es by diuels , and with what ? magicians beaten or threatned , make their charmes to cease . the magician searched by surgeons with pins , and found very vgly to be looked vpon . the magician is greatly tormented inwardly . the magician sprinckleth a kind of consecrated wine vpon the whole assembly . the magician commeth to magdalene with a cord about his neck . the magician marked in the head by the diuell . magicians wounded to death , and what becomes of them . magicians compared to woolues . magicians worse then diuels . the magicians watch euery night through the moneth of ianuarie to turne magdalene . malice of the magician . the man sick of the palsie calleth for the mercy of god to be deliuered from his miseries . mary of parise carrieth a loue-letter to magdalene and is wounded . markes made by the diuels , and found vpon her that was possessed . . the markes of witches . the markes of lewes the magician . . . the matters whereof charmes are made are of no vse or power . memorials made by the magician to blaspheme christ iesus . foure men cannot hold magdalene . men offend god daily . men are fraile and ignorant . menaces of the diuell in magdalene . mention of the parts of the body of her that was possessed , by the exorcist . merindol , fontaine and grassie try magdalene . saint michael the chiefe of angels . father michaelis threatneth the woman that was possessed bring her into the place of penitence . miracle of the blessed sacrament . musitians sing to cheare vp magdalene who was tormented . n names taken by the parliament of aix of two that scratched a woman . at night the diuels make magdalene leaue her chamber , but she is fetched backe by father francis billet . no consent to be giuen to any thing which is offered by the diuell , or magicians . notable instructions for priests to make charms to cease . the number of magicians exceeding great in spaine , france and england . o the oath which was taken by the diuel . . . an oath taken by the diuell not to depart from magdalenes body vntill lewes were either conuerted or dead . obedience vnto superiours commanded . obstinacy of the magician and the cause . . . o eillet the name of a diuell and his tentations . offices of diuels . the operation of the blessed sacrament . oscillon the name of a diuell . an owle and dogs heard at the arriuall of the magician . p paines imposed vpon diuels . . . . . paines that accidentally be fall diuels . much people come from all quarters to the sabbath , and what they doe there . . . much people heare the voices that cried in the wood . . red pimples found on the veines of the magician . a pinne put into magdalenes eare by belzebub . the holy pix applied vnto magdalene maketh her to come vnto her selfe . . a prayer which magdalene often vsed . . vpon the prayers of the blessed virgin , belzebub leaueth his hold on magdalenes throat . prayers of the assembly aided to chase away the diuel . predictions which afterwards happened . . . priests be bewitched , and why ? the pride of the diuell , and all wicked spirits . . the prince of the magicians commandeth all the witches in spaine , france and england . the principall diuels are related and named who are in magdalenes body . proceedings of the diuell for the discouerie of the magician lewes . . proceeding in the exorcismes . promise of belzebub vnto lewes . promise of magdalene to cleaue no longer to the diuell . proofe and triall of the diuels . . . purification the feast of acoules . q a question friuolously asked by the magician touching his markes . r rabafse the kings aduocate goeth from aix to marseille to fetch the magician . the rack giuen to magdalene by the diuell . the rage of lewes . . . . raymond bishop of arles . three realities found in magdalene by father michaelis recommending of a mans selfe to god in his aduersities , the aduise of father michaelis . reconciliation doth frustrate the diuels purposes . relicks applyed vnto magdalene . . remedy against witchcraft . . remedy against the peruersnesse of the diuell at exorcismes . . renunciation which magdalene maketh of diuels , hell and the schedules . renunciation of paradise made by the diuell in behalfe of lewes . reuerence due to the place of penitence of saint magdalene . . reuelation of the fact , not of the time . a ring enchanted , and what was found within it . the robes of eue what they were . rosier the name of a diuell , and his tentations . s the sabbath not kept in the chamber of magdalene because of two skulles . the sabbath in what place it is kept , and what the witches doe there . . the sabbath how many times kept in a weeke . . the sabbath of blasphemy and reuenge . the sabbath kept at saint baume . saints aduersaries to the synagogue , who they are . sandrie the name of a diuell . some schoolemen hold that christ iesus did not deliuer all the soules that were in purgatory , but all the soules in lymbo he did deliuer . the schedule of the magician reduced to . yeeres . the sexton reporteth to the vicar generall what reliques and bones he had in the chapell of s. sauiour . segoyer prayeth vnto god for her that is possessed , and what the diuell said thereupon . . signes of magdalens possession . . . . . . . signes of louyses possession . signe of the crosse chaseth away the diuels . . six thousand six hundred and sixty diuels depart from the body of magdalene . skulles applyed to her that was possessed . songs at the sabbath . sorcerers are damned . sorcerers called tharasques by verrine . sorcerers buriall . surgeons proue magdalene . a syrrope brought vnto magdalene by a woman . t te deum sung with a prayer vnto the sacred trinity . the teares which witches shead , full no lower then their cheekes . tentation of the diuell to change our confessours . tentations of sundry diuels , and the saints opposite vnto them . . the time of antichrist . mounsieur thoron is present at the exorcisme . the throat of magdalene quitted by the diuell . . tortures and the rack giuen vnto magdalene by diuels . . tortures which the diuels inflicted vpon magdalene . . torments which magdalene endured more then ordinary . . . torments redoubled vpon magdalene twice a day . a tyrant will not suffer any great lord to dwell neere him . v verrine a diuell , and prince of principalities , with his tentations . verrine tormented , and why ? verrine saith he shall haue diminution of paines . ibid. and verrine and his tentations . verrine saith not that he is a preacher . verrine saith , he is sent of god to speake truth . verrine was neuer bound , and the reason . verrine crieth aloud because some would declare the magician to be innocent . verrine barketh like a dog . the vertue of the blessed sacrament . vestments of priests . villanies committed in the sabbath by witches . ● violins and other instruments of musick vsed in the sabbath . vision of the blessed host. the vision of magdalene red as fire . the voice of a woman dying . the voices of the witches plainly heard . w wantonnesse of the sabbaths . weeping of witches , and the manner . wicked spirits cannot be consecrated fingers . witchcrafts and charmes cast into magdalens eares , and why ? witchcrafts and charmes giuen to two ends . witnesse of physitians and surgeons . witnesses of the markes of the magician . witnesses touching those that were possessed . a woman lost and sought after , and the place where shee was . a woman bewitched . the working of diuels is in vaine against the iust . when god worketh not , all is darke , but when hee worketh , euery thing is full of light . y a young man that was an heretique , confirmed the more in the catholick religion by the words of the diuell . . and is conuerted by father michaelis . ibid. the end of the table . a table of the chapters contained in the discourse of spirits . . whether there be spirits or no : there are foure points to be obserued touching spirits : that there are spirits ; what their nature is , from whence they came ; and the end why they are . . whether spirits haue bodies . . of the creation , goodnes , or maliciousnes of angels . . the meanes which diuels haue , to appeare and come vnto vs ; in what part of the world they reside ; how they are bound ; and their sundry waies to tempt men . . that the diuels scope is to make himselfe to bee worshipped as a god , and to deceiue men : that the diuell knoweth not things to come , neither can he penetrate or diue into the secrets of mans heart . . that sorcerers are as detestable , and as much forbidden by the law of god , as the very oracles of the heathen and their idols were : that it is an idle speech which is giuen out of sorcerers , that princes should take heed of them : the diuersities of customes , which the sorcerers vsed in the old time all proued by the scripture . . of witches ; and that women are more addicted to witchcraft then men are . . an answere vnto those , that demand what danger there is in crauing the assistance and aide of the diuell . . whether the articles contained in the depositions of sorcerers ought to be taken as idely and dreamingly spoken , or whether they ought to bee receiued for truth . finis . notes, typically marginal, from the original text notes for div a -e . king. . . king. . & . esa. . ezek. . the acts of the . of december . pag. . notes for div a -e iohn . marc. . nemo poterat cum domare , catenas disrumpebat , & compedes diminuebat & videns lesum à longè cucurrit & procidens . matth. . adorauit eum & clamans voce magna dixit . quid mihi & tibi iesu fili dei altissimi ? vid , acta . . decemb. pag. marc. . luc. . matth. . dedivobis potestatem calcandi supr a serpentes , &c. luc. . et in nomine meo daemonia eijcient . marc. . . sam. . . reg. . . ad timoth. . rom. . epist. . a thorne in a garden cannot blemish the roses or the garden ; but that a man may still say . behold a faire garden . hiero. contra vigil . matth . august , lib. . contra faustum manich. c. . printed by iohn de mongastonat lon. grond . the . booke and . discours pag. . numb . . apoc. . d. thom. . partic . quest . . art . tob. . the second part pag. . act of the . of ian. and the . act of the . decem. pag. . book discours pag. . after cardan and strozzi . math . assumpsit . spiriritus nequiores se. marc. . de qua eiecerat . demonia . see dr. maldonat vpon the pastages which he literally maketh of the seauen diuels . bartholomaeus fayus praeses . parisiensis in energumenico hadrian . hofstadius ser. . de eucharistia . ioan. lorinus in acta apost . c. . vers . . anthanas . in vit . anthonii . ioan. lorin in act . apost , c. . vers . . marc. . the discours of the history which is faithfully gathered shall giue you to vnderstand that the diuell spake after this manner . notes for div a -e boleze , . bartholomaeus fayus praeses paristensis in energumenico . hadrianus ho●●tadius serm . . de eucharistia . iohannes lorinus in acta apost . cap. . & . hieron in vita hilarions . ioan. lorin . in act. apostol . cap. . in registro , d. antonius in historia . in decretis de poenitentia . lib. de interitu prophetarum , in danielem . matth. . & marc. . athanas●n vita anthonij . nolite iudicare , &c. dijs non detrahes , principi populitui non maledices . hoc maximum est & primum mandatum . . . quaest . . art . . apud theodoretum , in hist. ecclesi●st . chrysost. hom. . in . ad thessal . hieron , in matth. cyprian . serm. de lapsis . lib. . eccles hist. cap. . s. thom. . . quaest . . art . . . reg. . . reg. . inuasit spiritus dei malus saul & prophetabat in medio domus suae , tenebatque lanceá & misit eam , &c. hierom super . cap. matth. marc. . matth. . . pet. . tob. . apoc. . act. of the . of decem. pag. . ribadeneira in her life and workes . ioachin abbas in hieremiam . homil. . in matth. notes for div a -e magdalene carried vp by diuels . first speech of verrine . the act of adoration of the said verrine . possession by witchcraft . the exorcist tries the diuel . a wee are to take these and the following discourses , as we take the discourses of balaam the inchanter , and of caiphas that prophecied of christ iesus ; not of their owne voluntarie or proper motion . s. athanasius faith , that when the diuell perswaded s. anthony to pray vnto god , he prayed vnto him , not because the di uell said it , but because hee spake agreeable vnto the word of god athanasan vit . anthonij . thus we beleeue the diuels saying , in mat . mark. . luk. . that christ iesus was the messias , and the son of the liuing god ; not because they said it , but because they were inforced to speake according to the scriptures . they feare and tremble ( saith s. iames ) vnder the puissant arme of god , who serueth his turne with them as he pleaseth dragons and serpents , fire and haile , doe all worke the will of god , saith dauid , psalm . . b exclamation vpon the conception of our ladie . a the cōtempt of the diuels towards our ladie . b he limiteth this afterwards , saying , next to the humanitie of thy sonne . c exclamation in the praises of god. d this was magdalenes gardian , a woman admirably vertuous , whom we haue beheld rauished in a trāce , as soone as she had with teares receiued the blessed sacrament . * there was obserued a great hatred betwixt the two possessed , proceeding from the diuels that were contrarie . a the diuell that is inferiour , dares not speake in the presence of his superiour without his permission , because he is restrained by one mightier then he : for the order they haue in hell is naturall . and we haue obserued that the two companions of verrine would neuer speak without his permission ; nor the companions of belzebub without his permission , or in the absence of the said belzebub . b the first reprehension of magdalene . c he here begins to discouer this miracle . d the hardnesse of magdacenes heart . e prayer causeth teares . a the . reprehension of magdalene . b these are as strokes of a hammer , to conuert a relentlesse person , and to bruise & bray his heart . c the first accusation of the sorceresse . d exclamation that our lady intercedeth for sinners . e belzebub inuisibly menaceth him , according to the mutuall language , that spirits haue . a verrine neuer made oth or abiuration but by the commandement of the exorcist . magdalenes contrition . b the exorcists exhortation . c she was also much ashamed that she was proclaimed a sorceresse in the presence of all the people . d the mercie of god. e she spit at the perswasion of the exorcist . f verrine his perswasions to magdalene . g the arriuall of magdalenes mother . h s. magdalene intercedeth for magdalene . i dominicke an intercessor for magdalene . k she had seene them often at the synagogue and elsewhere . l the letter that magdalene wrote to the mother of god. see the answere vnto the doubts in the . obiection after the epistle to the reader . m great troupes did daily flocke thither . n exclamation touching the last iudgement . o a worthie reprehension of christians . p the sight of the damned fearefull . q the vocation and first grace is the pure & meere grace of god. r the constraint of verrine , which he auowe●h in all his discourse . s the pilgrimes arriuall , and testimonie of the precedent acts , besides ordinarie witnesses . t exclamation of the paines of hell . u the reproches and sorrowes of the damned . x the sorrow of verrine , because he was constrained . y exclamation of the wicked spirit . z the maruellous paines of hell . a belzebub throweth magdal●ne from one side of the church to the other . b the will as a faculty of nature , desiretn euer that which is good . c the letter to s. magdalene . see the answer to the doubts , after the epistle to the reader . obiect . . d the triall of the wicked spirit . e the first exclamation of belzebub . f the deuills pride . g they are beaten to augment their torments : as wee haue proued to be true by their howling and crying . i burne . i can endure it no longer : and foame and boyle with the paines of it . among the deuills the superiou● beateth the inferiour , as being more powerfull then hee . the good angells also beate them , and torture them when god is pleased to haue it so . besides they are tormented by vertue of exorcismes , as experience sheweth it , and thēselues confesse it , mark . venisti torquore nos . and christ iesus himselfe hath giuen this power to his apostles , to tread on serpents , and ouerall the power of the enemie . h he would here say , that because hee had lost her , and suffered her to scape his clutches , lucifer would be enraged against him , and would beate him , as one more mighty then he . i this is the diuels language in hell . non mortui laudabunt t● domine , &c. k the adoration of the blessed eucharist . l exclamation vpon the wickednesse of the world . m exclamation vpon the ingratitude of men . n exclamation of verrine , that god constrained him . o verrine expresseth the answere of god ; or else the good angell on gods behalfe , did make an internall impressi●n thereof vnto him as in iob , chap where god by a mutuall colloquie spake to satan . now verrine , because hee speaketh by coaction , desired that god would exhort sinners by some other instrument . p exclamation against the proud and curious . q reasons why the diuels may speake the truth . r the fright of magdalene . a the resolution to write that which was spoken by the diuell . b god changeth the witchcrafts and charmes of the m●gician into good . c the diuels were not inforced to discouer themselues and to speake , till he poss●ssed were brought to saint baume , a place sanctified and apt for that purpose through the conuersion of a famous sinner . d on that day the whole assemblie consisted of the poore of the adioyning villages . e deus mentiri non potest , seipsum negare non potest . but this disabilitie ( as we terme it ) is a supreme power : as it is a great excellence in spirits and soules , that they haue no power to dye . f louyse at some intermissions did contemne & detest magdalene , as hauing beene by her charmes possessed , as she conceiued . g louyse was baptized by a minister , and for a time remained a huguenot . h hauing respect to the consecration , not to him that consecrates . i it may be spoken well , if it be vnderstood in a good sense , by way of exaggeration . as in the tenth chapter of iosuah it is written . obediente deo voci hominis . god obeying the voice of man. and to speake properly , god doth no more herein , then hee hath ordained and promised , the priest doing his office . k magdalene cruelly handled by belzebub . l magdalene had manfully resisted the iucubi , which ordinarily belzebub sent vnto her . m the diuels worship him by constraint , as they also beleeue by force and trembling . marc. . videns iesum à longè cucurrit & adorauit eum , clamans voce magna : quid mihi & tibi iesu fili dei altissimi , &c. n when god permitteth them , they are vnloosed , and doe all they can against men . o they intended to haue hindered this new erection of religion , which was to profit the church of god ; who made profession to teach girles their catechisme , deuotion , and good manners . thus would the diuels haue hindered the first monks of the deserts . p both the diuels did much resist , that the two women should receiue the blessed sacrament . and it was needfull to be very patient , for by that meanes at length they were ouercome . they would say . it is too hot for vs , we will taste none ; and this happened euery day , which we tried often from the moneth of nouember , till the moneth of may. q the oth of belzebub and verrine . r they were bound there to discouer the prince and princesse of magicians , and to exhort others . and beyond this bound they could not passe . s ingratitude of men to their good angels . t this is a new torment vnto them , when they thinke thereupon : because they doe enuie and malice the elect of god , who are i●ucsted with their places in heauen . u the humilitie of the mother of god. x s. magdalene the chiefest amongst sinners . y dominicke is the saint that is aduersarie vnto verrine ; whom therefore he ranketh first as if he were superiour to his two cō ▪ panions . he doth then first place his saint that is aduersarie vnto him . z the charity of the saints is greater then the diuels malice towards men . a the beautie of paradise . b the deformitte of the diuels and soules of the damned . c we must say with dauid : et obseruab● mè ab iniquitate mea . d there were seuen there in ordinarie as they declared afterwards , but many times they wēt forth and returned very sensibly , neighing as it were , and saying to belzebub : see i am here . belzebub possessed her fore-part , leuiathan the middle of her head , and astaroth the hinder part . the part of the head where they were did beate and moue perpetually contrarie to nature : but when they depa●ted forth , that part stirred not . and when at any time wee commanded b●lzebub to leaue her for the space of a miserere , hee went out of her very sensibly , and ma●e a noyse in the mouth of her that was possessed . and the prefixed time being past , he presently returned , that i● might be well perceiued , as we haue said . and being departed , the physicians and oth●rs tha● felt her head , found it in moueable but vpon his returne they felt and saw the motions . and this was also proued by leuiathan , and astaroth . this hath been tried at s. baume and at aix many weekes together , to the great astonishment of the beholders , especially of those who wou●d not beleeue it . e this nonnus was bishop of edesso : of whom mention is made in the romane martyrologe , the . of december . * magdalenes first letter corrected . see the answere to the doubts , the . obiection , after the epistle to the reader . f the wonderous miracle of the compulsion of diuels to speake the truth . g he had not beene subiect to so much miserie as he was : for the excuse did aggrauate the fault . h the counsell of god is eternall , but the scripture stileth the execution of his eternall counsell , after this manner . it is also a phrase of scripture to say , that god holdeth his counsel , when he would execute his will. as in the . of genesis in the creatiō of man the metaphore is borrowed frō the custome of mē , when they would execute any thing . i mercy and iustice are equally twinnes with god , a●● all other perfections are . yet in the putting of them in execution , one sometimes gaineth vpon another according to the good sentence and pleasure of god. and vpon this is the metaphore drawne from two aduocates , each pleading their righ●● one against another . now although the determination and sentence abideth in the iudge yet doth not this hinder , but that either the one or the other might alledge iust and ponderous reasons in diuers sorts . diuines maintaine the idea of things in god. a the mercie of christ iesus . these are the attributes of the diuine persons . c the knowledge of god foreseeth all things . d the virgin mary likened vnto a beautifull garden . a she had not confessed this sinne either frō obliuion or out of shame . b the martyrdome of s. lucia and the virgins . c that victoria is registred in the romane martyrologe . december , who was put to death because she would not take eugenius the paynim for her husband . * the praises of the companie of s. vrsula . d experience doth teach that in matters of curiositie they doe laugh and make a lest of men . e we haue often made triall , that when verrine spake according to his commission that tended to the conuersion of the two witches , he alwaies told the troth and neuer failed : but being put from that he declared himselfe to be a true diuell , oftentimes interrupting confession , and a long space endeuouring to hinder the receiuing of the communion . the reason whereof is set downe in the acts of the of ian. in the mar●ēr . f the prosecution of the praise of virgins . g the conference of verrine with god , or with the good angell sent from god. h the desire of louyse to suffer patiently . i louyse baptized in a kitchē by a minister . k touching . the companie of s. vrsula . l godpermitted this for his glorie , and the exaltation of that company . m in confession and out of cōfession she still said , that she regarded not to be possessed , since it was gods pleasure for the manifestation of his glory . n in the scripture phrase as we haue formerly cited out of the booke of iosua the . chapter . o whē it pleaseth god all things accomplish his will. he commanded the rauen of helias , and the worme that withered ionas his gourd p discourse of hell. q the discourse of belzebub cōplaining to god of his ouer great mercie to sinners , euen to the magician himselfe , in whose custodie remained the scheduls of magdalene . r the gloue of the girle was too little for her , and could not be pulled on but by violence . s exclamation against sinners . t belzebub constrained to sweare and to tell the truth . u these are the patrones of the country of prouince together with saint magdalene , where their bodies lie interred . x the diuels are euer very daintie and squeamish to discouer them selues , or to tell their names for feare of being exorcised , commanded , and by punishments imposed on them , tormented . y this was in that houre wherein the sermon of the aduent was ended at aix , where he preached about eleuen a clock in the forenoone . z he speaketh according to the capacitie of the simple people that were there present , because these two did vse to preach in the townes of prouince . a that mortifications are ●equ●s●te toward the attainement of paradise . b in the martyrologe the third of march. c in ribadineira . ianuar. d in the martyrologe . nouemb . a if god were not powerfull to compell the diuels , it must be so . b an admirable inuectiue and complaint of belzebub to god , where he setteth downe a briefe of the cu●sed abiu●ations and execrations made by the magicians when th●y receiued the marke of the diu●ll , and abominably gaue thēs●lues vnto him . c a discouerie worthie of admiration , and of feare . d o blindnes , more great thē that of infidels , or of the diuel , thēselues . the cursed and miserable rage of magicians doth resemble mad dogs , or rather the diuell himselfe , being partakers of his obstinacie , as doe also the good communicate of the vertues of iesus christ. e the diuels did say that they had in horror those cursed inuentions of lewis the magician , which he did daily contriue to prouoke god and iesus christ with fresh iniuries . f the compassion and mercy of our lady . g an exclamation against sinners . h there is an order among diuels . i very shame did force from her , teares , after the discouerie being a gentlewoman of quality , and of her selfe very harmelesse . k he was very cholericke , because the exorcist was not very expert to constraine the diuels , & was grieued that hee should be made the instrument hereof . l concerning workes of mercie . m the first discouery of the magician . n louyse held her tung when verrine would haue opened and named the magician . o this was done after the manner of all other magicians , but god disposed it by his speciall grace for her saluation . p magdalene was much vexed at this discouery , fore-seeing that she● should also bee publiquely detected . r all night long two priests of the doctrine , and two matrones did watch with magdalene and found that for the greater part of the night she could not stirre nor cry : the diuels holding her bound in all her body the better to tempt her , or cause her to despaire , if by relapse she did not fall backe vnto them . s the goodnes of god towards magdalene . t an exclamation of verrine against the honour that god gaue to louyse . u the diuell is proud , and is vexed , that god should cull forth a simple woman to bee the instrument of such an important action ; & disdaining her , was desirous it might haue bin some queene or princesse , by which more admiration & honour might be gotten . x the princes , that is to say , the vices and sinnes that doe raigne & beare sway : according to that of saint paul. let not sin raigne in you . rom. . y a helper , that is , an assistant and seruant to the religious women of s. vrsula . z it is not to be forgotten that when men did attend and watch , to see whether these words miserere mei would scape at any time from any , yet they neuer did . a verrine his oth . b magdalene had said that her father gaue her vnto the diuell , and that in the power therof she was possessed , but being conuerted , she declared that belzebub did cause her to equiuocate meaning within her selfe her spirituall father . which declaration did much comfort her father , who was very sory if it should so fall out , that through his fault she should be possessed . c an exclamation against lewes , and that he should be burnt . d the assembly was much agrieued that verrine was damned , considering the excellent remonstrances which he made . e he meaneth this of themselues , hauing reference vnto the constraint whereby god enforceth them to say or doe somthing for the good and saluation of reasonable soules . f damnable curiosity touching the blessed sacrament . g diuels are theeues . h the disputation betweene verrine and a frier . i this is an annotation found there in the margent . k that the diuell may speake truth . b it is to be vnderstood , if god were not able to constraine and put his ●urbs vpon diuels . see the aduertisement to the reader , in the last leafe . l the hierarchicall order of the church doth not appertaine or agree , no not to good angels . m there are many women possessed in paris . n we are not to obey diuels . o all angels haue their essentiall beatitude , which neuer augmēteth : yet their accidentall blisse doth somtimes increase ; as when god reuealeth somewhat of his blessed pleasures vnto thē : by which they doe in a larger measure know the bountie , sapience , or omnipotencie of god , and doe admire the same , and doe worship him anew , and are desirous to receiue from him fresh reuelations , non in verbo , ( as diuines say ) sed in proprio genere . and in this sense doth s. denis say . that angels propose demaunds and questions to christ iesus himselfe , ipsi iesu quaestiones faciunt . p the diuell here speaketh after his manner , for when the blessed sacrament was to be giuen to the two that were possessed , he resisted a long time , saying it was too hot , because the presence of christ iesus , and the new grace which they receiued in the vertue of the same , did augment the paine of the wicked spirit , which is by fire . ( as s. peter saith ) the diuels are chained vp in eternall fire . q the truth is , that many priests and religious persons did euery day say masse for her conuersiō , as the angels themselues in cessabili voce proclamant , and the other saints neuer cease , reuel . . non habent requiem nocte ac die . r the wicked spirits might haue knowledge hereof by reuelation . s obserue well how god honoureth priesthood in this world , when he vseth such extraordinarie and vnheard of remedies for the conuersion of a priest that wandred out of his way . t here he beginneth to perswade and labour particularly the cōuersion of the magician , hauing called him publikely by his name and sur-name , in a full assemblie of people , after he had alreadie wonne home magdalene . u the glory & magnificence of the mercy of god hath the greatest luster in sinners , as magdalene and paul , but the glory of his goodnesse snineth mo●e in the innocents s the angels , the blessed virgin and saint iohn baptist. x strangers that besides the ordinary were witnesses to the discouerie of the magician . y this processe is very conformable to the gospell , and altogether opposite to the diuels manner of proceeding . z he was very familiarly acquainted with the capuchin fathers , the better to set a glosse and couering vpō his abomination . a the religious of s. dominicke and s. francis haue a priuiledge to say masse before day , when they shall conceiue it to be a matter expedient . b she is a deuout and vertuous woman . c the better to couer the businesse that was in question . d this was a great friend & familiar of his . e a charitable and euangelicall manner of proceeding is no way compatible , or agreeable with the diuell . f the punishment & transgression of the commandements is generally addressed vnto all ; but that of counsels vnto those only that haue made vowes . g another maner of proceeding in case he doe not repent vpon the sight of the letter . h in the name of father francis billet , as before . * he presupposeth , that those who carried the letter , had made rehearsall of whatsoeuer was passed . h she was the superiour of the sisters of the order of s. v●sula at marseille , and was at that time vpon speciall occasions at marseille . i in the name of louyse . k these sisters made dainty to send their gouernesse to s. baume , although their superiour had sent for her . l the father romillon as her superiour commandeth her . m these good fathers would not heare talke of those things , and did , as it were , blush at thē . they were rather of opinion , that they were meer fancies , & had no communion or agreemēt with father romillon * hee said hee was commanded & constrained by the appointment of god. n louyse being commāded by her superiour to come from aix , resisted & made scruple of the same ; being tender of her reputation , and fearing the defamation of being possessed by the deuill . o there were publick sacrifices for all sinners , especially for the most enormous : of which they haue of all other the most need : and this was done for sinspast , present and to come . p adam afterward did repent . sap. . q that is to say , of their law . r s. augustine doth prettily discourse vpon the . psal. in the interpretation of these words speaking of the merits vvhich haue not pieceded , and the benefites of god which haue preuented the sinner . hoc me eruit ( saith he ) quod me iustificat , quod ex impio , pium facit , quod ex iniquo iustum quod ex caeco videntē , ex cadente surgentem , quod ex flēte gaudētē . s carreau did tempt her to obstinacy . magdalene was often persecuted and extremly tempted by the deuils , so that shee did sometimes seem to wauer . t belzebub took this false oath , and did afterwards thus excuse and glosse the same , saying hee meant her spiritual father . u the blindnes and desperat madnes of magicians . a magdalene suffered her selfe to be gained away at times . b he meaneth that magdalene had not as then shewed so great signes of her repētance , as that the diuels had left all hope to regaine her . c francis billet felt strange motions within himselfe , but resisted them , and called for the grace of god. d magdalene did at times wauer shrewdly , like to one that begins to be recouered of a grieuous and long sicknesse , and staggers when he offers to goe , and is readie to sinke for weaknesse , but then leaneth & staieth himselfe on his staffe . e against youth f three sorts of seruants of god. g he meaneth the indians in that state wherein they were before their conuersion , being people remooued farre frō god , as s. paul speaketh of the gentiles , ephes. l. h irreuerent behauiour in baptisme . i the people of townes & villages there adioyning did flocke thither in great troupes . k see the page . l he desireth to be commanded . see the answere to the fifth doubt after the epistle to the reader . m of those that goe to confession without due preparation . n see the . page . o verrine stileth himselfe gods sergeant . p a profitable and vse-full dis . course vnto magdalene . q this was the fashion of publike pennance . r verrine craueth his owne confusion . s it is a chapel , where behinde a certaine pillar there is a peece of the mountaine , whereun●o the angels carried s. magdalene with great singing and melody , much reioycing at her repentance which she there performed for the space of . yeeres , as she told an honest religious person , that presently died after she had reuealed this vnto him , as was foretold him , in token of the truth thereof . syluest . prieras hath wrote the history of her fol. . post . pasch. t father michaelis at that time preached the aduent at aix . u they oftentimes assēbled in a place that is vnder the church , and ioyning vnto the chamber where magdalene lay . x vnto priests and religious persons . y against single cumbates . z see the answere vnto the fifth obiection to the doubts after the epist. to the reader a it was discouered by certaine strange and vnusual gestures . b they did at first impure all vnto louyse , but after the discouery was made , it was iudged that the deuils within her , made her speak in that manner . c some preists of the doctrine were tempted to forsake their vocation , because of these possessions , and grew factious at the last against their very superiour . d when it is said , that god obeyed the voice of iosua , the meaning is , that he granted him that which was desired of him , that is , he stayed the course of the sunne . e it is not strāge that almighty god should begin a new creation , or raise the dead : but the strangenesse is , that a deuill should to his rume discouer his owne associats in relating truely the fact as is in this history . f the example of satan communing with god is set downe in the . chap. of iob. g a discourse vnto the monkes and religious persons . h a discourse vnto the poore people that vvere present in that assembly . i an exhortation vnto magdalene . k the manner of magdalens transformation in soule , and of other persons . l iesus the painter , magdalene the picture and image . m magdalens act of humiliation . n that it should bee performed in this humble manner , for al those that passed by did tread vpon her that was possessed . hee speaketh onely of those that were actually possessed . o disputation betweene an heretick and verrine . o he meaneth the visible accidents , and speaks according to the phrase in scripture . * disputation between leu●athan and verrine . p leuiathan did cōtradict him , for he is the father of lyes , & did lye in whatsoeuer he heere vttered . q hee speaketh of the whole sect of them . r thinking that he had all this while spoken vnto her that was possessed a mayden of some . yeares . s he went away much discountenanced and ashamed . t the diuell might represent vnto her imagination both the one and the other at one time . the very same happened vnto the woman of laon that was possessed . u he doth inuite them to come thither , to shake off that tentation which they had , to relinquish their company and order , as receiuing much scandall from the same . x the conference between verrine and leuiathan . y against sinners . z of these false oathes , see the acts of the . of december . a the answere vnto this blasphemie is set downe in the following discourse . b the places and offices of divels are distinct . c three sorts of dead men . d touching obedience . e in what case the superiour is not to bee obeyed . f by way of reuelation or intrinsick intelligence . g the cōstraint which the diuels s●fter whē god commandeth them . * against leuiathan the seducer . h he meaneth a childe that is at liberty , and keepeth house of himselfe : for then the father is not bound to cary an eie ouer his child , but the pastour of his soule is to take care ouer him , as long as he liueth . * of confession and pennance . i signatum est super nos lumen vultus tui domine . rom. . conscientia accusante , aut etiam defendente . k it is a phrase of speech vsed in the scripture where it is oft-ten said , that god descēded on earth , or the word came from heauen , as also the same phrase is giuen to the holy ghost , although they stirre not frō thence , neither moue they by a natural & locall motion , but they are here often in the truth . l that is to say , they are worthy of a higher punishment , & that to indure them , is a fauour in respect of their deseruings : as a parricide is not worthy of whipping . * the example of the publican and the pharisie in s. luke . cap. m dilexerunt homines magis tenebras quam lucem . n satisfaction . o by intelligence and reuelation . see the following act. this is also a discourse of the blessed sacrament : but hauing mentioned by compulsion the same things formerly , he was vnwilling to begin another discourse of an argument to full of disgust vnto him : and touching which he had as yet no commission to speake of . p god leauing him to his naturall disposition , and not employing his absolute force against him . q of the blessed sacrament . r of the holy communion . qui manducat indigne , &c s the divels and the damned are witnesses of this . t a consultation of this businesse with sundry religious persons . u a dialogue betweene verrine and leuiathan . x see the answere to the first obiection after the epistle to the reader . y obserue the maner of speaking when god will discouer any thing to spirits , or will keepe any thing close from them . dicta & facta sunt . a god is neuer a witnesse vnto falsehood . b verrine in all his discourses confessed himselfe to bee a diuell . c obserue , that it is by intelligence . d there is nothing repugnant hereunto why this should not be so . e s. dominick an enemie to verrine . f verrine denieth that he is a preacher . see the answere to the first obiection after the epistle to the reader . g the distinct offices which diuels haue in tentations . h touching the blessed trinitie . i verrine constrained to speake . k touching s. dominicke . l the saints who are most deuoted to the virgine . m scala coeli , so fulgentius calleth her in his sermon of the virgins praises : for without the fruit which she carried there had been no ladder for vs to mount vp into heauen , and the tree was as a ladder whereby we were enabled to plucke this fruit . n touching the angels that are guardians vnto men . o s. dominick an aduersary vnto verrine . p it is a great perfection not to omitt to doe wel● because omission doth not necessarily imply a mortal sinne . q it is an allusion to the constraint which was forced vpon him by the exorcismes . as if hee should haue said that he was compelled three manner of waies , by the will of god , by the merits of the virgin , and by the intercessions of s. dominick , all this being acted in a church of his order . r this for the most part falleth out to be so . s original , actuall and veniall . t touching the conception of the virgin. u by his eternal knowledge & foresight into things . x by his intimate graces which are communicable vnto a creature . and it is a metaphore borrowed from the ribbe of adam y thus did magdalene afterward report . z he speaketh of lewes the magitian . a see the answere vnto the . doubt after the epistle to the reader . b they that were thus possessed felt thēselues much lighter and in greater ease , when the euill spirits departed from them . c an inuectiue against the magician . d a prediction that the magician should be burned . e that is , with the eye of his grace . f because of his dignity . g an inuective against the magician . h see the apology vnto the . doubt . i the soule compared to a common-wealth . k see the apology vnto the . doubt : there is further mention made hereof in the pag. a discourse touching the late king. mounsieur boutereau aduocate in the counsell , doth elegantly ( as his manner is ) expresse this saint , in the life of henry the lately deceased , which was composed by him : who did expresly send into flanders to father francis domptius , that faithfully collected this history , to be informed of that which is heere spoken : which for the better assurance and attestation of the truth , hee sent vnto him word for word : although there be also other witnesses thereof . the two discourses in latine and french did containe this relation heere word for word : so that we dared not to change one title hereof , as we haue for borne the like alteration through the whole frame and body of this history . god turne it all to his glory . l he is called seruus seruorum . m a mauellous apostrophe vnto the magician . n he meaneth the crosse set vp in s. baume . o verrine confesseth himselfe to be damned . p a discourse vpon the natiuity of christ iesus very obseruable & worth the reading . q s. gregory in his . homily maketh a comparison between ioseph & s. thomas , for both of them were scrupulous & doubtful of the truth for a season . god permitting such staggerings sometimes in our vnderstādings , to the end that our assurance may bee the stronger . r the doubt that some haue of this history . s touching the labours and paines taken by preachers . t a signe of predestination . u gerson and some others hold this tenent , that he was sanctified from his mothers wombe . x acquisition of vertues . y the co-operation of the creature with god. z see the answere vnto the doubts , the . obiection . a a pious discourse vpon the feast of christmas . b spirits doe goe and come with incredible celerity . c as a man that being obstinately set and bent on a thing , will rather be plucked asunder in peeces , then be beaten off the same . d why a diuell was employed in this worke , he being but a contemptible and slauish caitise . e belzebub constrained to make an abjuration . f before the tribunall of god all things are so exactly waighed in al the circumstances that the diuels haue nothing to reply against it . g the temptation vsuall against nobility . h the temptation vsuall against hereticks . i temptations to single combats . k temptations against youth . l temptations to hardnesse of heart . m a breefe discourse touching the feast of christmas . b diuers iudgements touching this history see the pag. . . m diuers iudgments touching this history . see the p. . n he did examine this , two seueral times , first at s. baume in the moneth of ianuarie then next ensuing , where he looked into the verification of all these discourses , and tooke knowledge of the witnesses that had been present at the acts . in the second place hee did read with great aduisednes and attention this whole cōposure written in the latine & french copies . there is a likelihoode also that the whole body of this history wil be re-examined at rome by the authority of the supreme inquisition . o after the angel had once said , spiritus sanctus superueniet in te , &c. shee neuer replide against it with the quomod● of infidelity . p an apostrophe vnto magdalene . a obserue that he tyeth no man to beleeue him . see the answere vnto the . obiection after the epistle to the reader . a the slights and subtleties of asmode● . b this is a description of pride and selfe-loue , which esteemeth that the hayres and nayles , nay the ve●y excrements themselues are as gold or pretious stones . c touching the point of salomons saluation their appeareth no certainty of any thing touching the same in the scripture . there are arguments of both sides , and the doctors of the church do differ in their opinions vpon this particular . it is ●uident that nabuchodonosor repented . see the apology vnto the . doubt , after the epistle to the reader . a the slights and tentations of baalberith . b touching true nobility . c against those that goe to witches . d the outragious madnesse of magicians . e the witches that were conuerted did assure vnto vs that this was true , so that they are but plagues and the authors of mischiefe in the house where they abide . f it is a toyle to serue the diuell , but it is a repose and contentment to serue god. g the finall obstinacy and hardnesse of heart of witches , together with their blindnesse of vnderstanding . h the dialogue between sonneillon and asmodee . i this oath containeth foure remarkable points and obseruations . k see the apology vnto the doubts , the . obiect , aftet the epistle to the reader . l a discourse touching s. stephen . m sonneillon his constraint . n the powerfulnesse of prayer for our enemies . o the tentations of sonneillon . p it is a probleme in the church . q the mantle of impiety . r he repeated this ouer diuerse times , time will make the truth therof to appeare . s the reuelation hereof ( if it be true ) was reserued for the feast of s. iohn the euangelist . t these are predictions whose truth or falshood time wil bring to light , in the meane time we must hold vs to that which the church teacheth and practiseth . u after the signes of the last iudgment , there shal come a shortime wherein all things shall be husht & quiet , in which men shall lull themselues in securitie and sleep as in the time of no●h . luk. . x see the apology vnto the doubt after the epistle to the reader . y some doctors are of opinion that s. iohn is in paradise body and soule , but in the parallell with the three following he meaneth that his body is in that terrestrial paradise with the body of moses . z the conuersion of magicians . a this was put in practise at aix , as it shall afterward appeare . b the brauado of verrine to lucifer . c a great reprehension & inuectiue against men . see the apology why this is the highest signall of gods indignation . d touching religious orders . e it were a strāge wonder that a woman honourably descended should speake this of her father and mother in publick from her selfe , out of her fits she is of a composed vnderstanding & very sensible in her discourse . f see the page . touching king henry the fourth . g when his discourse is not drawne from scripture the diuel constraineth no man to beleeue . and we conceaue that this which is here so spoken is spoken out of flattery . h he did exorcise when he was at s. baume as shal be seene afterwards in the acts of the last of december . pag i this is a new reuelation . k the fall of the angels . ' l see the apology , the . doubt after the epistle to the reader . m the action of antichrist . n the seuerall sicknesses of men . o the medicines for these sicknesses . p see the apology , the first doubt after the epistle to the reader . q the frequenting of the blessed sacrament . r the time that is prepared for martyrdome . s the reprehension of the wise men of this world . t the booke of death kept by satan is nothing else but the sleights and deuices which he hath to ensnare vs. but if by this booke of death you vnderstand reprobation , then is this booke in the eternity of god as the booke of predestination is . u the shipwrack of men commeth from themselues . x concerning the deceased king henry . see more at large in the page . y which kinde of pouerty is the best . z consolation vnto the poore a the booke of the crucifix . b on this day lewes the magician was vpon his way iourneying towards s. baume this was vttered with an admirable vehemency of spirit , so that the woman was all ouer in a great sweate . he seemeth to lesson vs with what seruency of spirit and charity we should pray vnto god for such mis-led & wandering soules . and hee made louyse pray , by moouing her tongue , as also he caused her to dictate letters in the name of louyse , not in his owne name , to which the said , louyse gaue consent as vnto a thing which shee much desired . see the annotations vpon the . pag. c see the apology and the answere vnto the . doubt . d a prediction of the comming of lewes e he neuer assured the conuersion of lewes . f a simile against ●hose that are s●rupulous in beleeuing this wonder . g the application of the simile . h the goodnes of god , and the malice of men . i an authentical history reporteth this . k an inuectiue against lewes the magician . l he spake of the magician . m the arriuall of father michaelis to s : baume . n this is to be vnderstood , as in the piecedent acts. o there is a great faire cros●e at s. baume . p the stop which was laid to hinder the magicians comming by great store of raine , that tell downe in great plenty two daies together . q the soule is a vineyard . r touching the day of iudgement . s the arriuall of the magician . t the diuels interrogatories vnto the magician ▪ u the diuels inference vpon the magician . x lewes performeth the office of an exorcist , which was according to the prediction mentioned in the page . y belzebub and verrine laugh at the magician , for that hee was become an exorcist . z the feare that magdalene had to looke vpon the magician . a the diuel reproueth the magician and telleth him his wicked acts . b magdalene and the diuel doe both accuse the magician . c a counsell held for the verification of the precedent acts , with the exclusion of the fathers , the exorcists and confessors . d the two women that were possessed are separated that they might bee examined . e the dominican father was ● litle discontented because he was excluded from the counsell , for he ●●ceaued that they did him wrong as suspecting him of partiality . f the audience of magdalene . g the magicians renouncing of sorcery . h verrine would often say that the magician was the loste of an infinite number of soules , ●s ad●m in times past had been . i verrines exhortation to lewes . k that is to say there is no hope of men after they are dead . l the magician told vs , that if we did vnderstand his condition wee would be amazed at it , for he had no memory . but in this he did co-operate with the diuell , & gaue his consent there unto , which being by the diuels oftentimes practized vpon magdalen they could neuer by any charmes bring the same about ( as shall be seene heereafter ) because she would neuer consent there-unto . m belzebub accuseth lewes the magician . n louyse related vnto vs that she vnderstood wel al that verrine had prompted vnto her , and did readily co-operate and gaue her assistance to all the praiers that were powred forth for the conuersion of the magician . o touching antichrist see the apology vnto the doubts . p the hardnesse of the magicians hart q the aduice for the seperation of the women possessed . r the exorcist changed . s leuiathans answeres . t he said this because hee was put to silence vpon the accusations against lewes , for a season . u the diuels exclamation and inuectiue against the obduratenesse of the magician . x the hypocrisie of the magician . y this is very obseruable , for he made repetition diuerse times of the same . z the death of louyse . a touching antichrist , see the doubts after the epistle to the reader . b two capuchin fathers go to marseille . c witches are carried inuisibly . d verrine barketh like a dogge . e the superiour diuels doe tye and binde vp those that are inferiour and in subordination vnto them , as amongst men the stronger bindeth him that is weaker , and maketh him to hold his peace . so amongst liuing creatures , one by the instinct of nature , doth master another . f we were yet in indifferency , and were at that time making inquiry after these things . g the difference of diuels . h by this often reprouing of the diuell they gaue intimation vnto him that they did not beleeue him . i the adoration of a goat in their synagogues . k verrine barketh against lewes . l the prediction that lewes should bee burnt , and the two women exorcised at aix , as it afterward happened . m he was degraded by the bishop of marseille , who was also deputed a commissary at the hearing of his cause . n the prediction of the execution & death of the magiciā ratified by a solemne oath which prediction the diuel gaue as a signe ▪ o the difficulty which the father 's made of the truth hereof . p the prediction that the magician should be enlarged vpon supposition of his innocence : which was verified the . & . of ianuary . q these departures were very sensible , as well by the blast which brake forth frō her mouth as by their names which in their issuing ●orth they gaue themselues . r magicians are not possessed . s this is to be seene . t there were schedules rendered to theophilus the magician , and to s. basil for an other magician , as is set downe at large in their liues . u being in a church of his iurisdiction . x verrines complaint vnto god. y the prophesie of ezechiel accidentally lighted on and read . z these canons did alleage that lewes was a priest appertaining to the dioce●●e of the bishop of marseille ; to whom we answered , that hee was come thither not vpon command but by aduice . a inquisition into the verity of the writings . b lewes the magician went away to auignon with some others to make declaration of his innocency , but he was remitted backe againe . c father domptius sent backe vnto his superiour . notes for div a -e d this was a priest of the doctrine , confessor in ordinary to the sisters of s. vrsula and particularly to magdalene since her poss●ssion : a man godly and learned , and at this present superiour in the house of the priests of the doctrine in the city of aix in prouince , who did exorcise magdalene in his church . c she named all the wicked spirits in their order as readily as any one could reade them in a booke . f this was her vsuall prayer when she was among the sisters of her order which she said by heart . g belzebub strangely shaketh magdalane . h this was said after the exorcismes were past . i belzebub vaunteth that he had tempted adam , and christ iesus . k the distinct places , and office of diuels . l some doctors are of opinion , that he was fastned with foure nailes . m some schoole-men do hold , that he did not deliuer all the soules that were in purgatory , but all those that were in lymbo , otherwise called abrahams bosome . n the horrible gestures of belzebub in the body of magdalene . o great cries heard on the top of the church . p tharasque was a monstrous dragon that deuoured men in tharascon in prouince . q the filthy gestures caused by asmodee . r six knights came from marseille to lead with them the magician , whom they fauoured and gaue countenance vnto , as their speciall friend . s out of his commission we might easily conceaue him to bee a true deuill , when hee was left to his owne nature ; the iudgement of god permitting this to happen , least otherwise men might mistake , and beleeue him to be no deuil . t they try the deuils , whether they would contradict themselues . u charmes cast into the eyes of magdalene . saint clement in his recognitions reciteth the like of his mother , who thought , that she had euer simon magus before her eyes . x the difference of the knowledge of god. y the accidentall paines of the deuils . z from whence the names of deuils haue their originall . tertullian saith , ibi nomen , vbi pignus . a lucifer chained vp in hell . b see the apology vnto the . doubt after the epistle to the reader . b see the apology vnto the . doubt after the epistle to the reader . c god bindeth and vnbindeth the deuils , how and when it pleaseth him : yet he doth this but at times , permitting them sometimes to do whatsoeuer their naturall power can accomplish ; at other times he weakneth this power of theirs , as seemeth good vnto him . examples heereof are in the . of iob in the . and . of the apocalypse , and elsewhere . d michael the cheifest of the angels . e what the temptations of deuils are , and who are their aduersaries in heauen . f balberith . iudg. . a obserue the order which he here keepeth in numbring of them in the same place & ranke as when hee first deliuered them . b verrine denyeth that he is a preacher . see the . doubt after the epistle to the reader . c the absolute power of god. d a charmed ring . e magdalens throte seased on by the diuel . f the tortures which magdalen suffered . g charmes cast into magdalene which she reuealeth . h either to beat vp and downe in the aire with them , or to defend themselues against such attempters . i o the goodnesse of god that will not so much as suffer the diuell to force through a casement of paper . what ought the christian to conceaue of his wil which is of an infinite resistance when he saith , nolo . k the doleful cry of one giuing vp the ghost . m torches seene in the aire . n the sea the graue for sorcerers . m the banquet of the synagogue . n the songs vsed in the sabbath . o the abominable sensuality practised in the sabbaths . p o prodigious and vnheard of impiety , but this accursed magician deceaued himselfe , for he could not consecrate . saint thomas saith that those who crucified christ iesus , could not be said to sacrifice , although in their action christ iesus was the host and oblation , because their intention was not in their off●ring to present this th●ir action vnto god , for they did this out of pure malice . . pag. q. . art : . ad . q magicians not possessed . r superiours not to be bewitched . s the remedy against inchātments . t the noise of the witches plainly heard . u the damnable industriousnesse of sorcerers to diuert magdalen . x another charme cast vpon magdalen and why . y behold here the pride that is amongst wicked spirits . z the saints that are aduersaries vnto the synagogue of witches . a he had raged and stormed against s. chrysostome . b this aegidius whiles he liued gaue himselfe to the diuell , that he might be a skilful physitian . he was a portugese , and his history was made by father sampaye of portugal olso . we wondered that an illiterate woman could relate such an history that is almost vnknown vnto all men : and came not forth in print , bnt a while since , and was written and published in latine by a portugese , after it had lyen a long time obscurely among the manuscrips of our library . c verrine did scarce euer refuse to answere at the exorcismes . d the diligence of the magicians to diuert magdalene e a woman that was lost , and sought after , and the place where she was abiding . f the said fellow and father of this child , said that he had indeed a daughter called margaret that died two yeares agoe . g notable instructions for preists , to hinder the working of charmes . h experience teacheth that sorcerers being menaced or beaten do make the charmes to cease . i father michaelis sent for him thither to purge himselfe from those publike defamations , which the deuils with open throate daily proclaimed against him . and the two good capuchin fathers , into whose familiarity he had wonne himselfe the better to couer his villianies , did beare him company . hee remained with vs . dayes , vntill there came some persons , and carried him from thence in great scorne . wee caused him to exorcise both the one and the other , of those that were possessed : and thereupon the deuils began to sport at it saying , who would euer haue thought that thou shouldest exorcise vs ? afterwards he pretended as though he could not read , and intreated father michaelis to read the exorcismes for him . k magdalene reported vnto vs , that in deflouring of women in the synagogue , hee had this end & scope , to be the father of antichrist . but the diuels made him to vnderstand his ignorance of the scriptures . l the diuell first blindeth them , and then ( when they are thus hood-winkt ) he scoffeth at them . * because he had prophaned the holy host. m parish church in marseille . n what become of magicians when they are either hurt or slaine . o the tormēts of magdalen . p reconciliation doth frustrate ye●ttēpts of the diuell . the hate which the one did beare vnto the other was so great , that they could not indure to bee neere one another : so that we were const●med to exorcise them a part for a certaine season . q the great tortures which magdalene indured , and the reason why . a the angel● who are gardians vnto men , are of an inferiour degree of angels , & are commanded and sent by their superiour angels . s the markes which witches haue vpon them . t it fell out so indeed about . moueths after . u god permitted these extraordinary tortures which indured vntill the magician was vpon the last of april burned , that magdalene might be truely conuerted , who had escaped from a great gulfe of voluptuousnesse and sins . to breake therefore these euill habits , which long custome had made familiar vnto her , shee needed great mortifications , and that which was said of the canaanitish woman , may well be said of her . male à daemonio vexatur . y he made this out-cry , because he was occasioned to remember his fall . z the day of the purification was the feast of the church of acoules at marseille . a hee is one of the ancients , in the couent at saint maximin . b this prediction fell out afterward to be true . c this happened at aix many dayes together in the archbishops chappell when they said masse : for hee then would cry as lowde as he could , that he renounced christ and his passion in the name of lewes gaufridy prince of magicians . many heard the same , and some iudges of the court were there also . see the acts of the . day of march. d the fact , not the time reuealed . e the good angell is assisting vnto magdalene . f the triall of the deuill . g a vision in the holy host. h we must not consent or giue way vnto the deuill in the least thing that is : so that if he come and demand but a rush of vs , wee are not to giue it vnto him . i another trial of the diuel . k the arriual of the two womē that were possessed at aix . l the signes of magdalens possession and her markes . m the witnes of physicians and surgeons . n he speaketh vnto monsieur ●onteine the physician . o the commissioners that were deputed to fetch the magician . p belzebub reciteth things that were acted in remote places . q see the impudence of diuels . r the diuell is a cousener and deceiueth euen those that he calleth his . yet here it was no deceite , but an impotency and want of ability : ●od gaue hinderance here vnto by his good angell , because the magicians markes might be found out . s another trial made by the physitian● . t a notable & sensible effect of the blessed sacrament . u the diuell vvel swinged by the good angel. x he felt the vertue of the prayer , for he cannot vnderstand or diuine the secrets of the heart . y diuers men of quality present at magdalenes tortures . z witnesse of the magicians markes . a this is the accomplishment of verrins prediction , who foretoldat s. baume that belzebub himselfe should discouer the magician in a church , in the presence of iudges and counsellors of the parliamēt , and should cry so loud , that they should be very dease who heard it not . and that if after all this they did not execute iustice vpon him , god would vse two other meanes in the citty of marseille . see the acts of the . of february aboue written . b it is to bee noted , that these . had on this day said masse in the chapel of the arch bishops pallace at aix for his conuersion . c the diuels knowledge of things absent . d lewes the magician brought into the chapel . e they were saine to keeps the chapel doore shut , because of the throng of people . f the markes found by the physitians vpon the magician . g the friuolous question of the magician . h magdalenes accusation and stoutnesse against the magician . i magdalene did afterwards make relation of this vnto vs , for we were not present at their confrontments , but the commissiaries haue the acts of these things in their hands . k the difference betwixt the heart of a catholicke and the heart of a magician . when god doth not operate all is endarkned ; but when he beginneth to put his operations in act , euery thing thereby receaueth life and light , as appeareth in the worke of the creation . gen. . now by reason of this participation of magicians with lucifer , they are not onely possessed with obstinacy and blindnesse , but also with a diabolicall rage , which we haue formerly touched . l o wretched magicians ! can you haue any affiance in deuils ? pu● your trust in your good god , quia fidelis dominus in omnibus verbis suis , & sanctus in omnibus operibus suis. m the vestments of priests . m the strange manner of magdalens running vpon her knees . n this woman was bewitched by the magician , concerning which , there is mention made in the sentence giuen against the said magician . o it is the manner which some haue welobserued to be vsuall among diuels , that they hate others that come vpon their ground & possessions : which proceedeth from their pride & enuy . p a charme giuen by the magician . q ye that are sinners consider seriously how grieuous the punishments are vnto which your sins make you liable . r the horrible and rude handling vsed by the diuels towards magdalene . s the diuels haue no power to bite consecrated fingers . t mens conuersions from those faults that are enormous , doe ord●narily goe by degrees & succession , as hath been experienced in the conuersion of magdalene , which at length was perfected vp & approoued by the markes that departed from her . a demonstration or externall embleme hereof is in the blinde man in s. mark chap. . vpon whom christ iesus laid his hands two seuerall times , & so at first he began to see imperfectly , afterwards his sight became more perfect . u he conceited that it was nothing but imagination , not hauing been much conuersant with her that was possessed . the diuels that were in the bodies of some harmelesse and innocent sisters of s. vrsula , vpon their being exorcised did say , wee will depart from hence in time , but wee are already prouided of a body to enter into it at our pleasure . yet would we not iudge this to be ment de indiuiduo . x the great charity of two capuchin fathers . y in the acts of the apostles the . chapter . the handkerchifes of saint paule being applied vnto those that were possessed , did chace away euill spirits . z the deuils are oftentimes constrained to reueale the bodies & relicks of saints : as appeareth by the ecclesiasticall histories , concerning the bodies of those notable saints iohn and paule whom iulian the apostata had caused secretly to bee hid : as he also ●ndeauoured to silence the memoriall of their martyrdome . but they were knowne by an vndeceiuable marke , which is by the miracles that were wrought by them : which doe beare a more assured witnesse of them when they are dead , then when they are aliue : as was seene in the person of christ iesus : for in mens life time they are not alwayes ineuitable arguments of predestin●tion . mat. . . cor. . but they are certaine tokens of the same after their death . and by this point shall antichrist be discouered , euen by his own that shall beleeue in him . a an excellent dialogue betweene one of the fathers and the diuell . b as if this miserable , obstinate and blind spirit should say , that there was good cause of their reuolt , so to excuse and make good his sin . c he returneth to his first speech where he complaineth of god. d like vnto sundry theues that are possessed with diuers towers , euery one standing vpon his owne guard : or like two doggs snarling one against the other , when they both are gnavving of a bone . e behold the consummation and perfection of true contrition , abneget semetipsum . f oculos suos statuerunt declinare in terram . g holy fryday a day fit & apt for remission of sinnes . h tharasque is a monsterous dragon that deuoured men at tharascon●n ●n prouince , and afterwards was s●●ne by s. martha . i o notable miracle being performed vpon the blessed day of easter at the time of holy masse , & by the vertue of the worthy receauing of the body of christ iesus : al being wrought by the power of god , who is alone able to enlifen that which is dead , the diuel hauing no power to quicken the least branch of a tree , after it is once withered vp and dryed . thus doth god by his bounty and omnipotency take from vs the stampe of the diuel , which is sin , & in steed thereof setteth vpon vs the scale of his grace by quickning & putting life into our soules . these are notable hansels and tokens of easter day . k for antony they say tony. l meaning that men doe not goe so presently to paradise . m obserue heere good christian , by these fore passed euents , and by those accidents that doe now happen , & shall heereafter follow , what extraordinary torments god by his iust iudgments imposeth vpon those that haue transgressed against him . for whē he would seate this distressed sinner in the state of grace , he loaded her patience with many paines that did draw neer vnto the torments of hell , and that by the ministery of her cruell enemies the diuels , and without compassion vnto the outward man● secundum mensu●am delicti , &c. n it is a great light of god when corpor●l torments a●e not so much ●stee●●d as internall temptations . notes for div a -e a in like manner vpon the blessed feast of easter , the markes of the diuell were perfectly taken from her as the tokens and hansell of her conuersion . notes for div a -e tertul. lib. de anima . marc. . tertul. lib de testim . animae hierom. lib , . commen . in esai . ad c. . tertul. lib. de anima . hierom. lib. . in esai . ad cap. . leuit. . deuter. . luc. . act , . s. thom. . . art . . august . serm . . in psal. . plat. in cratil . s. august . in epist . . calleth them daemonicolas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . worshippers of diuels . vpon the . psal. where he tearmeth them worse then idolaters . august . lib. . contr . faust. tertul. lib. de testi . ani . tertul. lib. de nima . august . lib . contr . faust. mani . cap. . chrysost. hom . . . epist. ad heb. hom . . in . epist. ad timoth. aug. lib. de . ciuit . dei cap. . notes for div a -e lib. . metaph. cap. . exod. . lib. , physic. lib. . metaph . text ▪ . ezech. . s. thom. lib. . cont . gent. c. lib. . metaph. & lib. . de anima . a dan. . psal. . ezech. . s. thomas . s. thom. . p. q. . art . . psell lib. de energia daemonum , c. . sap. . august . epist. . ad euodium . act. . matth. . iust. apolog. . haectria vnico medio probat . s. thom. lib. . contr . gent. cap. . & . & august . lib. . de ciuitat . cap. . & euseb. lib. . de praeparat . euang. cap. . tertull. de prescript . heretic . helias in thisbi dictione qua rain . s. thom. cont . gent. lib. . cap. . . mercurius trismegist . in asclepio . lactan. lib. inst . & aug. lib. de ciuit , . . arist. lib. . phys. & lib. de coelo & mundo . vide august . lib. de ciuit . cap. . plutarch . lib. de taciturn . oracul . genes . . gregor . nazian . orat . . in iulian apostat . iust. mart. orat paraenetic . ad gentes . arist. prob. sect . . tertull. lib. de testimonio animae . ioseph . lib. antiquit . . corinth . . . corinth . . marc. . tertul. lib. de anima . d. genebard . in chronol . gen. . s. basil. in examer . august . lib. . de gent. ad tit . cap. . exod. . . . iansen . lib. concord . euang . acts . theodor. lib. in epitom . diuin . decret . act. . ad gal , . dan. . . reg. . gen. . esai . . ezech. . ad thes. . marc. . . reg. . . paralip . . . reg. . psalm . . iob. . matth . august . lib. de orig . animae . arist. lib. . de anima . s. thom. lib. . contra gent. cap . ex commentatore comment . & lib. . de anima . imaginatio non transcendit continuum . aug lib. . de trinit . cap. . arist. lib. . metaph. s. thom. li. . cont . gent. ●cap . . . . aristot. li. . phyc . & li. . metaph. psalm . . exod. . . . par. . . reg. . exod. . . sap. . s. thom. . . quaest . . art . . ●x probauss . rabin . & clement . alexandr . lib. . strom . cassian . collatio . . cap. . . psalm . . exod. . psal. . clem. alexand . in strom. origen . cont . celsum . euseb. de praepar . euang. tertul. de praescrip . & in apologet . chrysostom : hom. de ascensione heliae . . paral. . aback . . num. . . regum . . hieron . sub fin . lib. in epist. ad ephes. ouid. in fast. lib. . august . lib. . de trinit . b●rnard . in cantic . cant. & lib. de considerat . ad eugenium . august . lib. de haeresib . haeres . . s. thom lib. cont . gent. cap. . ait sic tenuisse ; sed august . lib. de haeres . . & . conatur excusare . cassian . collat . c. , . . matth . ioan. . athanas. lib. de communi essentia patris & filij . abac. . didym . lib. de spiritu sancto . hieron . lib. . comment . in epist. ad ephes. ad cap. ● . s. thom. cont . gent. vbi supr . hieron . in epist . ●d ephes. in prologo . ephes. . ephes. . luke . psal. . psal. . luke . heb. . . reg. . matth. . . cor. . tertul. de carne christi . tertul. de carne christi . tertul. lib. de carne christ. matth. . act. . iudic. . psell. lib. . de energia daemon . c. . & . act. . philip . apocal. . iud. in canonic . athanas. q. . ad antioc . princip . chrysost. homil . . in gent. & homil . de iesunio , & gen . lect . . paral . exod. . psal. . arist. polit. lib. . socrat. lib. . hist eccles. cap. . act. . exod. . dydimus lib. de spiritu s. apoc. . . act. . act. . athanas. . ad annoc . princip . exod. . deut. . exod. . iren. lib. . tertul. de praescript . baeret . iacob . christopolitanus episcop . in psal. . rom. . heb. . esay . . ezechiel . . matth. . genes . . genes . . apocal . chrysost homil . in genes . theodoret in epitom diuin . decret . lib. . psal. . hierom. in epistol . ad titum . s. thom. . p. q . ap . . psal. . dan. . chrysost hom . de ieiunio . genesi . lect . ioan. . coloss. . genes . . deut. . sapient . . ioan . august . lib. . de ciuit . cap. . iud. in canon . petri. . iob. . matth. . theodoret. lib. epitom . diuin decret . august . lib. . de ciuit . cap. . august . lib de ciuit . . esay . . ezech. . luc. . . tim. . cap. psal. . matth. . apoc. . iudic. in canonic . of the place or residence of wicked spirits . hieron . lib. . in epist. ad ephes. ad cap. . luke . hieron . vbi supra . ephes. . iud. in canonic . . pet. . luke . matth. . apoc. . hieron . lib. . comment . in epist. ad ephes. bernard . hieron . ioco citato . & august . contra faust. manich. iob . . cor. . ephes. . . pet. . august . lib. de natura & gratia , cap. . iames . tertul. lib. de fuga in persecut . iob. . matth. . . corinth . . hieron lib. . comment . in matth. cap. . luke . the chaine wherewithall they are boūd . tertul. lib. de anima , cap. de somni●s . tob. . apoc. . apoc. . & . ad thess. . apoc. . s. thom. in quaest . de potent . q. . art . . & august . lib. . de ciuit . cap. . vide locum . their meanes to tempt and deceiue vs. athon . in vita anth. genes . . chrysost hom . . de lazaro . august . lib. . de gene . ad litt . s. thom. . . q. . art . . ad . . cor. . genes . . . cor. . psal. . matth. . athan. in vita ant. psal. . . cor. . psal. . vide aug. lib. de ciuit . c . . cor. . luc. . iob. . matth. . luc. . the diuell chalengeth adoration . esa. . athan. in definicion . prici . valer. maxim. lib. . ouid. lib. metamor . lucian . epiph. lib . cont . ha●●●ses vide brinium iib. . natural . historiae . lactan. in diuinis institutionibus . matth. . aug. lib. . de ciuit . the diuel is ignorant of things to come genes . . tertull. de praescrip . haeret . genebrar . in chron. . reg. . ierem. . esay . . . cor. . psal. . dan. . dydim . lib. . de spirit . sanct . ios. . hieron . lib. . comment . in matth. ad c. . august lib. de scientia daemonum . . reg. . & . reg. . leuit. . athanas. q. . ad antioch . princ. athanas. in vita anthon. herod . in initio . esay . . . ierem. . dan. . . lactant. lib. diuin . institut . hieron . lib. . comment . in esaiam . ad cap. . athanas. de vita anthon. luk. . chrysost. homil . . in . . epist. ad timoth . sorcery a greeuous and abhominable sin . plin. lib. . natur . hist c. . philostrat . lib. . . timoth. . exod. . & . rabbi , leui , ben. gerson in cap. . exod. psalm . . leuitic . . & . exod. . deut. . act. . . . hieron . prolog . in epist. ad ephes. . reg. . . cornelius tacit. apuleius in vtraque apolog . exod. . leuitic . . leuitic . . act. . . reg. . reg. . . reg. . esay . . ezechi . . psal. . psalm . . osculamini filium ado●ate pure ! opposite against that damned custo●e of sorcer●●● , who k●sse the diuell in the likenesse of a goate , as shall afterwards be specified . corinth . . apoc. . iren. lib. . apoc. . the dra●on is bound in the apocalypse chap . that is to say lucifer . ezod . . genes . . rabby dauid quimhi . . timoth. . vide heliam leuitam in thes b. dictione theraphm . leuit. . & . deuteron . . . paral. . rabby dauid qu●mhi in naum prophetam . sanctes pagnin . in thesauro . munsterus in l●xico . mich. . tertul. lib. de baptis . matth. . & . hieron . in matth. & chrysost. august . lib. . de ciuitat . s. thom. . p. q. . art . . zonar . tom . . genebrard . lib. . chron. . corinth . . chrysost. hom . . de fide ann. theodor. lib. histor . sanctes pagninus in thesauro . . reg. ● . helias leuit. in thisby . esay . thren . . duris lib. . de rebus lybicis . esay . chrysost. hom . . in . ad timoth. theodore . in haeretic . fabulis athanas ▪ in ●disputatione contra arrium in niceno concilio tertul. lib. . cont . marcio . coloss. . erasm. in chiliad . luc. . athan. orat . . cont . arrian . origen . in numer . august . lib. . de ciuit . cap. . . cor. . hieron . aduersus vigilant . iob. . . matth. . gregor . nazian . orat . in cyprian . athanas oration . . aduersus arrian . hieron lib. de scrip . eccles. . thes. . leuit. . . paralip . . ierem. . num. . tertul. lib. de anima cap. de somnijs . iudg. . august . lib. . de ciuitat dei cap. . distinct. . cap. episc . apul. de asino aureo . august . de ciuitate lib. . cap. . clemens in recognitionib . tertul. lib. de anima cap. de hermotymo . caiet . in . m ● . q. . art . . august . lib. . de ciuit . dei. cap. . d. thom. exod. . iob. . lactan. li. . diuinar . inst . cap. . luc. . luc. . august . lib. . cont . aduersa legis cap . & lib. . cont . faust. cap. . & lib. de s. virg. cap. . & . august . lib. . de ciuit . cap. . d. thom. . p. q. . art . . ad . clemens in recognit . lib. . irenaeus lib. . cap. . tertul. lib. de anima . s. thom. p. q. . ar . . sixtus senensis biblioth . sacrae lib. . in thoma . vid. iustin. q. ● . ad orthodox . psal. . luc. . august . lib. . cont . maxim. cap. . exod. iob. . . . august lib. . de ciuit . cap. . . . hippocrates lib. . de morbis , & lib. de affection . arist. lib. de som. artemidor . de somnior . interpretatione . iustin mart. q . didym . lib. . de som. thom. . p. q. ioan. . act. . s. thom. . p. q. . art . . ad . . m aug. lib. conf. apul. apol. . & . tertul. lib. de anima . augustin . d. thom. . p. q. . a●t . . ioan. georgius goldemanus in disputatione habita rostochii . februarii anno in collegio fratrum excussa , francofurt : propositione prima , secunda & tertia . propositione . . . propositione . vsque . exod. . matth. . notes for div a -e matth. . iacob . . act. . act . . cor. . psal. . niceph. hist. ecclesiast . luc. . matth. . luk. . . cor. . apoc. . genes . . matth. . august . tra . . in iob. diabolus serpente indutus locutus est mulieri . exod. . iob. . chrysost homil . . de patient . iob. . reg. . . reg. . august . lib. . de trinit . cap. . lib. . quest . ● . athanas. in anton. seuerus sulpit. epiphan . tertul . de carne christi . . cor. . matth. . greg. nazian . de orat. cypr. hippolyt . ora. de antichrist . hieron . lib. de scripto ecclesiast . . cor. . . ireneus . euseb. lib. histo. ecclesiast . hippolit . orat . de fine seculi . august . lib. . de ciuit . cap. . tertul. lib. de anima c. de somn . luc. . iren. lib. . tertull. lib. aduersus valentin . esa. . august . lib. . de ciuitat . & lib. . contra faust. manich , cap. . sanctes doth treat of the blessed trinity in his atheismes . hippol. orat . de antichrist . . thess. tertull. lib. de baptism . luc. . . hieron . prolog in lib. . comment . in micheam . chrysost. homil . . in . ad corinth . genes . . daniel . . genebrard . in chronolog . hierou . in epist . ad galat. euseb. lib. hist. eccles. cyprian . lib. epi. deuteron . . reg. . . reg. . . reg. . matth. . erasm. in chiliad . . tertul lib. . aduersus iudaeos ca probat . natiuitat . christi . tertul. lib. de coron . mili . & de baptismo . ephes. . . tertul. lib. de veland . virg. apocal. . hippol. orat. de consummat . mundi . nazianzen . orat. . cont . iulian. apost . nazian . orat. in iulian apostat . . pet. . . pet. . iohn . cor. . aben ezra in leuit. leuit. . sanct. pag. in thesaur . apoc. . apoc. . osea . arias montan. in os. helias in thisby . see lyran. genes . . hieron . lib. . comment . in dan ad cap. . terrul . lib. de anima . f. . . august . lib. . de ciuit. apulelus lib. de asino aureo . cap. . apul. apolog. . & . august . de ciuit . dei. clemens lib. recogn . hipp. orat . de antichrist . thessalon . polid. lib. . h●st . aug. guli . naugiac . gal. . exod. . hierony . lb. . commen . in ep●st . ad ephes. ca. . genes . . . reg. . psal. . p. p. q. . art . . hieron . in dan. genes . . ephes. . apoc. . leuit. . esa. . . versio . cada . rabbi quimh●in lib. radit . esa. . . s. pagnin . septuagint . in terpret . s. thom. . . q. ●● . art . . ad . athanas. in vita an●hon . genes . . alphons . de castro . aduers. haeres . lib. . cap. . august . in leuit . s. thom. . . q. . art . ad . . tertull. de anima . august . lib. . de ci●●t . cap. thom. p. q. . art . . ad . satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc . estc s ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) satans sophistrie ansuuered by our sauiour christ and in diuers sermons further manifested / by that worthy man maister william perkins ; to which is added, a comfort for the feeble minded, wherein is set downe the temptations of a christian. perkins, william, - . 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and markup reviewed and edited - pfs batch review (qc) and xml conversion satans sophistrie ansvvered by ovr saviovr christ , and in diuers sermons further manifested by that worthy man maister william perkins . to which is added , a comfort for the feeble minded : wherein is set downe the temptations of a christian. in that he suffered , and was tempted , he is able to succour them that are tempted . heb. . . london , printed by richard field for e. e. and are to be sold at the signe of the swanne in paules church-yard . . ❧ to the right honorable sir william russell , lord russell , baron of thornehaugh , yonger sonne to that most christian and honorable earle , frauncis earle of bedford , with the vertuous ladie his wife : grace and peace . right honorable , as iohn the baptist was in one desert , so our sauiour christ he was in an other : but as these two differed in their being in the world : so did they not accord in their being in the wildernesse . iohn was with some men , christ with none ; iohn was with wild men , christ with wild beasts ; iohn was preaching , christ praying ; iohn was baptizing , christ fighting ; iohn was feeding , christ fasting ; iohn was encountring with diuels incarnate , christ did encounter with the prince of those diuels . from iohn preaching in the desert , learne we diligence in our callings : from christ tempted in the desert , see we troubles at our calling : a many are the troubles of the righteous , but the lord deliuereth them out of all . if it please you to giue these after-lines the reading , you shall see set downe that monomachie or single combat , which was hand to hand betwixt christ and the diuell . and as for christ iesus , you shall see him fasting , fighting , conquering . fasting and an hungry , to shew he was man : fighting & encountring , to shew he was messiah ; and conquering and triumphing , to shew he was god. and as for the diuell , you shall see him obiecting , answering , flying . obiecting , that b christ might despaire ; c answering , that he might presume ; and d flying , when he could not ouercome . in christs temptations , we see the estate of the e church ; in satans assault , we see his malice to the f church . is christ tempted ? thinke it not strange if we fall into g tēptations . for the griefe of the head , is the griefe of the h members : & the temptations of christ , shew the temptations of i christians . it is true of christ , that k by many tribulatiōs he did enter into the kingdom of god : that l our high priest was consecrated by afflictions , that so he must suffer and enter into his m glory . he is no sooner borne into the world , but he is a hunted by herod ; baptized at iordan , b but satan sets on him ; a preacher for repentance , but the c scribes proscribe him ; to d worke miracles , but the pharisees slaunder him . he is no sooner to suffer , but e the diuell assaults him ; apprehēded , but the f iewes deliuer him ; deliuered , but g herod derides him ; derided , but h pilate condemnes him ; condemned , but the souldiers i abuse him . is he on the crosse ? the k people will not pitie him : is he risen ? the high priests will l belie him . in a word , is he vpon earth ? he is tempted in his m person ; is he in heauen ? he is n tempted in his members . thus the life of christ was a warfare vpon earth , and the life of christians must be a warfare vpon earth . we liue here in a sea of troubles : the sea is the world , the waues are calamities , the church is the ship , the anker is hope , the sailes are loue , the saints are passengers , the hauen is heauen , and christ is our pilot . when the sea can continue without waues , the shippe without tossings , and passengers not be sicke vpon the water , then shall the church of god be without trials . we begin this voyage so soone as we are borne , and we must saile on till our dying day . we do reade in gods word of many kinds of temptations : god , satan , man , the world , & the flesh , are said to tempt . god tempteth man to trie his obedience , satan tempteth man to make him disobedient : men do tempt men to try what is in them : and man tempteth god , to trie what is in him . the world is a tempter , to keepe man from god : and the flesh is a tempter , to bring man to the diuell . so god tempted abraham a in the offering of his son : satan b tempted iob in the losse of his goods : a c queene tempted salomon in trying his wisedome : men d tēpted god by distrust in the desert : the world tempted demas , e when he forsooke the apostles : and the flesh tempted dauid , f when he fell by adulterie . doth god tempt vs ? take heed of hypocrisie : doth satan tempt vs ? take heed of his subtiltie : doth man tempt man ? take heed of dissembling : doth man tempt god ? take heed of inquiring : doth the world tempt man ? take heed of apostacie : doth the flesh tempt man ? take heed of carnalitie . but do we so ? are we warie of these tempters ? no , we are not , and therefore we fal . we fal on the right hand , by temptations in prosperitie , and we fall on the left , by temptations in aduersitie . of the one it may be said , it hath slaine g thousands : of the other , that it hath slaine ten thousands . when we come and see cities dispeopled , houses defaced , and wals pulled downe , we say , the souldier hath bene there : and when we see pride in the rich , discontent in the poore , and sinne in all , we may iustly say , the tēpter hath bin there . now of all other temptations , it pleaseth god to suffer his church to be tempted with afflictions . it is neuer free either from the sword of ishmael : which is a a reuiling tong : or the sword of esau , a b persecuting hand . neither was there yet euer christian man found , who had not his part in the cup of affliction . we must drinke of the c same cuppe our maister did : d the disciple is not aboue his maister . the reasons why god doth visit vs thus with afflictions , are : . to humble vs. . to weane vs. . to winow vs. . to preuent vs. . to teach vs. . to enlighten vs. . to honour vs. . to cure vs. . to crowne vs. . to comfort vs. . to protect vs. . to adopt vs. and last of all , to teach & comfort others . to e humble vs , that we be not proud : f to weane vs , that we loue not this world : g to winnow vs , that we be not chaffe : h to preuent vs , that we do not sinne : i to teach vs , that we be patient in aduersitie : to k enlighten vs , that we see our errors : to l honor vs , that our faith may be manifest : to cure vs , that we m surfet not of securitie : to n crowne vs , that we may liue eternally : to o comfort vs , that he may send his spirit : : to p protect vs , that he may guide vs by his angels : to a adopt vs , that we may be his sonnes : b and to teach others , that they seeing how sin is punished in vs , they may take heed it be not found in them : that they c seeing our comforts in troubles , may not be discouraged in the like trials . thus a christian mans diet is more sowre thē sweet : his physicke is more aloes then honie : his life is more a pilgrimage then a progresse : & his death is more despised then honoured . this if men would thinke of before , afflictions would be as welcom to the soule of man , as d afflicted ruth was to the field of boaz. but because we looke not for them before they come , think not on gods doing when they are come , and do desire to be happie both here and hereafter : therfore we can away with the name of naomi , but in no case would we be called e mara . we f see the sea , not the whale : the g egyptian , not the saluation : the h lions mouth , not him that stoppeth the lions mouth . if we could see god in our troubles , as i elisha did in his , then would we say : there are more with vs , then there are against vs. but because we do not , therefore at euery assault of the assyrians , we say , as the seruant to k elishah did : alas maister , what shall we do ? and with the disciples : l carest thou not maister that we perish ? yet it is good for vs to suffer affliction . m blessed is the man that endureth temptation : for when he is tried , he shall receiue the crowne of life which the lord hath promised to thē that loue him . it is a commanded by god , b practised by christ , c yeelded to by the saints , d assigned by gods prouidence , and good for vs each way . we are gods e trees , we shall grow better by pruning : gods pomander , smell better by rubbing : gods spice , be more profitable by bruising : and gods conduits , we are the better by running . let vs suffer afflictions , they are f momentanie in respect of time : g fauors , if we respect gods loue , and a meanes to bring vs to the kingdome of god. if they did consume vs , we might wish them an end : but they do purge vs , let vs be content . they h are gods fan , we are gods wheate : they are gods boulter , we are gods meale : they are gods i flame , we are gods bush : they are gods k cords , we are gods sacrifice : they are gods f●rnace , we are gods gold . the wheate will not be good without the fan , nor the meale without the bolter , nor the bush without the flame , nor the sacrifice without the cords , nor the gold without the fornace : they are trials , not punishments , if we be sons : punishments , not trials , if we be slaues . let vs then beare thē , they l will haue an end : ioy m will follow : they n shew vs our weaknesse : they o moue vs to pray : they p shew we are in the path way to heauen : and q make vs contemne this present world . by them we a learn to repent vs of sin past , b to take heed of sinne present , and to foresee sin to come . by them we c receiue gods spirit , d are like to christ : are acquainted e with gods power : haue f ioy in deliuerance : know benefite of prosperitie : made more hardie to suffer : and g haue cause to practise many excellent vertues . they cause vs ( as one saith ) to seeke out gods promise : the promise to seeke faith : faith to seeke prayer : and prayer to find god. h seeke , and ye shall find : i call , and he will answer : k waite , & he wil come . i am to write an epistle , i must not be long . iobs l messengers came not so fast on him : but iobs afflictions may come as fast vpō vs. hath dauid slaine m a bere ? he shall encounter with a lion : hath he killed a lion ? n he must fight with goliah : hath he subdued goliah ? he must make a r●ad vpon the philistims : are the philistims conquered ? o saul wil assault him . remēber dauids troubles , and foresee what may be our troubles . the more righteous we are , the more manifold are our troubles : and the better we are , the better we may indure them . but as our troubles are many , so are our deliuerances many : god will deliuer vs out of all . he that deliuered p noah frō the floud , q l●t frō sodome , r iacob from esau , s ioseph from potiphar , moses from pharaoh , a b israell frō egypt , c dauid from saul , d eliah from acab , e elysha from the syrians , f naaman from his leprosie , g hezechiah from the plague , h the three children from the fire , i daniel from the lions , k ioseph from herod , the apostles l from the iewes , m and christ from the diuell : he , euen he will either deliuer vs frō trouble , or comfort vs in trouble , or mitigate troubles when they come vpon vs. he , n he hath promised to do it , and he that hath promised , is able to do it . and this he doth sometimes by no meanes , sometimes by small means , sometimes by ordinarie means , sometimes by extraordinarie , sometimes contrarie to all meanes . by no o meanes he cured a creeple at bethesda : by p small meanes he fed fiue thousand in the desert : by q ordinarie meanes he was brought from the pinnacle : by meanes extraordinarie he was prouided for in hunger : r and contrarie to all meanes were the s three children preserued in the fornace of fire . i haue good cause to thinke of gods gracious deliuerance , being my selfe deliuered frō a great trouble . since the time i was vnkindly dismissed from my poore charge , where i would haue continued , if malice had not hindred me , i haue liued in an end of this city : dangerously in respect of the sicknesse ; poorely , in regard of maintenāce ; and painfully , in respect of my ministerie : yet ti● this time hath the lord deliuered me : and 〈◊〉 paule said : a he will deliuer me , if that he se● it be best for me . let man therefore b comfort himselfe in the lord : c after two dayes he will reuiue vs , and the third day he will raise vs vp againe : d heauinesse may endure for a night , but ioy will come in the morning . e doubtlesse there is a reward for the righteous : verily , f god retaineth not his wrath for euer . could he ouercome the world , and can he not ouercome many troubles in the world ? yea , let one plague follow another , as one quaile sings to another : yet as the g viper leaped on paules hand , and forthwith leaped off again , so one trouble shall leape vpon the righteous , and anon leape off againe : h though he fall , he shall rise againe , the righteous shall not be forsaken for euer . if he hath deliuered vs from the guilt of our sinnes , he will deliuer vs from the punishment of our sins . let vs then therefore be patient in trouble , constant in hope , rooted in loue : let vs waite 〈◊〉 he will come , call and he will heare , beleeue and he will performe , repent vs of our euill committed against him , and he will repent of his euils intēded against vs. he is ouer vs by his prouidence , about vs by his angels , in vs by his spirit , with vs by his word , vnder vs by his power , and vpon vs by his sonne . in him is our helpe , from him is our comfort , by him is our victorie , and for him is our trouble . a in thee haue i trusted , saith a king : b who euer was confounded that trusted in the lord , said a friend ? and as el●anah was to c hannah in stead of many sons , so god is to his in stead of many comforters . of other comforters , we may say as iob did of his friends : d silly comforters are you all . they wil leaue vs , as mice do a ruinous house : but the lord ( like e ruth to naomi ) will neuer leaue vs , nor forsake vs. especially in the houre of death , f which is in remēbrance bitter to great men : in that houre of death he will be with vs , and command his g angels to take charge of our soules , the h earth to be as a bed for our bodies : that so the one i may go into glorie , the other reserued in hope of like glorie , k and be made one day like vnto the glorious bodie of christ iesus . thus right honourable you haue seene the righteous in afflictions : as l israel was in babylon : and that the lord like m zorobabel is readie to deliuer them . though in trobles christ seemes as in the n ship to sleepe , yet in deliuerance he awakes as a man out of sleepe , and as a giant refreshed with wine . he will rebuke the waues and winds of trobles and persecution , and they shall flie before him as sysera did before a debora , & the b philistims before ionath● and his seruant . and as christ asking the wom●● of her accusers , she answered : c there was none : 〈◊〉 in the end aske a christian of his troubles , & h● will say , there are none . he is a buckler for ou● left hand , and a sword in our right : he is an helmet on our head , and harnesse for our bodie . we shall look vpon troubles , as d israel did on the egyptians , as the e iewes did on goliah , and as the grecians did on hector , to triumph ouer them : and as the angell said to ioseph : f they are dead that sought the childs life , so the spirit shal say to the afflicted , they are dead that did seeke your life . a day of deliuerance , a yeare of iubile will come , and then g ioseph shall be out of prison , h iacob out of seruitude , and i iob shal lie no more in the dust of the earth : k let vs comfort our selues with these words . i haue exceeded an epistle , especially to such a small booke . if the wals seeme too great for this citie : abundans cautela non nocet . it is vsuall for students not onely to present their owne labours , but also other mens to great personages , especially such works wherin they haue bene either translators or ouerseers . it were infinit to instance this point . i am bold to do the like to your honour at this time . this copie it was brought vnto my hand , i haue conferred it with another , i haue perused it at the presse , i heard diuerse of the sermons , i haue added nothing of mine owne : and i desire , that of those a many baskets ful of most delicate diet , which this worthie man hath now left behind him , there may not so much as any one be lost . if any such come vnto my hand , surely they shall not be lost . by his life had i much comfort , and i will seeke to honor him after he is dead . i was twentie yeares acquainted with him : i at his request made the first fruites of his labours to speake english. and now i am bold to present this his posthume to your patronage . your honorable nephew , his vertuous lady , your worthy sister , haue heretofore accepted the labours of this man. if it shall please your good honour to do the like , this preface of mine shall remaine as a perpetuall testimonie of my dutie to you : and the booke following as fully armed against all such aduersaries as shall speake against it . the god of heauē , who hath made you honorable in your most honorable progenitors , make you thrice honorable in your future successors : that the memoriall of the righteous may be euerlasting , when as the name of the wicked shall r●t . your honors at commandement , robert hill , fellow of s. iohns coll. in cambridge . london , s. martins in the fields . ian. . . the printer to the reader . gentle reader , in the life of that worthie man master perkins , his books for the most part were printed at cambridge . the onely reason was , his desire to be corrector to his owne bookes . since he departed this life , some good men haue brought me certaine labours of his . i desire not to print them to make gaine to myselfe , but because i would not haue his labours to be lost . he was heard of many by his speech , read of many in his writings , and his works haue bene translated into many languages . mislike not this booke , because it was printed at london , his auditors can tell it was as he spake it . if you say , it was hard to write as he spake : know this , that he obserued his auditors , and so spake , as a diligent baru● might write verbatim al that was spoken by this ieremiah . vse this , and communicate that which thou hast of his . satans sophistrie answered by ovr saviovr christ . math . . . then was iesus led aside of the spirit , &c. in the eleuen first verses of this chapter , are recorded and set downe vnto vs the seuerall temptations of our sauiour christ : and in them we are to consider three especiall points : first , the preparation vnto the combat ▪ vers . . and . secondly , the combat it selfe in three seuerall temptations , vers . . . . . . . . . thirdly , the issue and effect of this combat , vers . . the preparation hath two parts : first , the going forth of christ into the wildernesse , in the first verse . secondly , his abode and conuersation in the wildernesse , in the second verse . the going forth of christ into the wildernesse , is set out by sundrie circumstances : first , the time , then . secondly , the mouing cause , whereby he was caried thither , namely he was led of the spirit . thirdly , the place , the wildernesse . fourthly , the end , to be tempted of the diuell . then was iesus led ] in the chapter going before is set downe the baptisme of our sauiour christ , as also the great honour of his baptisme . and it pleased him to be baptized , to shew that he was now installed into the office of a mediator : and for the greater solemnitie of his baptisme , he was proclaimed by the voice of god the father from heauen , to be the chiefe doctor , and the true prophet of the church of god : for chap. . . it is said : there came a voice from heauen , saying , this is my welbeloued sonne , in whom i am well pleased . and also it is said , that the spirit of god in the likenesse of a doue descended and light vpon him . now so soone as christ was installed into his office of mediator , and thus solemnely baptized , and proclaimed , euen from heauen , to be the sole doctor and prophet of the church of god , presently without delay , as is marke . . he was led aside to be tempted of the diuell . in that christ is no sooner baptised , but he is presently tempted , it sheweth vs , that all those which haue bene baptised , and giuen vp their names to christ , must make account to be tempted , and looke for temptations . for if satan durst be so bold to set vpon iesus christ the head , who was not onely man but very god ; how much more will he be bold to set vpon vs , who be but weake and sinfull men ? and therefore so soone as we haue truly giuen vp our names to god , and become the faithfull souldiers of christ , and refuse to serue sinne and satan , then will the diuell incounter vs , and set vpon vs ▪ and we must looke for to be tempted , preparing our selues to this spirituall battell , and put vpon vs the whole complete armour of god. ephes . . . but most men will say , this doctrine is not true : for they neuer felt any such combat in themselues , though they haue bin baptized many yeares . i answer ; such men whatsoeuer they be , they haue onely the outward baptisme of water , and neuer receiued the inward baptisme of the spirit : and such men do indeed weare christs liuerie , but do seruice to the diuell his enemie . and therefore let such persons reforme them selues , turne from their wicked and sinfull liues , and seeke to serue the lord , and then they shall find this doctrine most true . for the children of israel so long as they liued vnder pharaoh in egypt , they were not persecuted by pharaoh : but when they did set their faces towards the land of canaan , then presently he pursued them with all his malice and might . so all the while men liue in egypt ▪ that is , in sin and wickednesse , and serue the diuell , he will let them be at quiet : but if euer we once set our hearts on that heauenly canaan , and giue our selues to the seruice of god , then he will with open mouth pursue vs , follow vs with many armies , and cast an hundred temptations in our way . and as a poore bird which cometh to the shop , and when she thinketh to get away , then cometh all her paine , and the net is spread ouer her : so when men begin to leaue their euill courses , and to set themselues to serue the lord , presently the diuell doth spread his net to intangle them . this must teach vs to watch and pray , that we enter not into temptation . secondly , in that our sauiour is no sooner baptized , & ordained to be the great doctor of the church , but he is presently tempted and encountred by satan : hence we learne , that all those which be appointed of god to any speciall office in the church or common-weale , they must make account they shall be tempted , and looke for satans temptations one way or other : it was that which befell the head , and therefore let vs all that be his members reckon of it . example of this we haue in moses , who so soone as he was new called to be the guide and deliuerer of the children of israel , he was faine to flie when he had killed the egyptian . and dauid was no sooner appointed by god to be king of israell , but saule did persecute him . as soone as our sauiour christ had called the apostles to that office , he brought them to the sea , and there by his diuine power raised a storme , so as they cried out , maister , saue vs , or else we perish . and this the lord doth in great wisdome : for by this meanes he sheweth a man that he is not able of himselfe to execute the duties of his particular calling without the speciall grace of god : and by these temptations and trials , the lord stirreth vp a greater loue of his maiestie in the hearts of his children , and with it many other graces , as prayer , patience , &c. and maketh these graces the better to shew themselues . seeing that our sauiour christ begins his propheticall office of teaching the church of god with temptations : this should admonish the ministers of the word of god , that they of all other men are subiect to satans temptations , because they be the lords standard-bearers , and his lieutenants , against whom satan and al his souldiers bend all their forces , as souldiers often do against the standard-bearer . when as iehoshua the high priest stood before the lord , satan stood at his right hand to hinder him , zach. . . he was a lying spirit in the mouth of foure hundred false prophets : and this old red dragon , reu. . with his taile draweth downe the third part of the stars of heauen : he desired to winnow peter , and to trie him by temptations , luke . and as the king of aram said of acab : fight not against small or great , but against the king of israel : so satan fighteth not against any so much , as the prophets of israel , the ministers of the church . so then we may see , that temptations are necessary for the ministers of the word , that they may both know what they be , and also learne how to comfort others in time o● temptation . also to teach vs the true vse of the word of god , and the force of it in resisting temptation . for certaine it is , that temptations teach men many things which they could neuer learne by bare studie . so that one sayd well : reading , meditation , prayer , and temptations , these foure make a diuine . the second point to be considered , is , what was the cause which moued our sauior christ to go into the wildernesse : which was the leading of the spirit : iesus was led aside of the spirit : luke . . . or as the word signifieth , he was caried apart , mark. . . not by a forced , but a voluntary motion . this was not a locall transportation of the bodie of christ , as that of eliah , and of philip from the eunuch : but by the inward instinct of the holy ghost he was mooued and made willing to go , as the word which luk. . . vseth , sheweth plainely . and by the spirit here , is not meant the diuell or an euill spirit , but the holy spirit of god , euen the third person in the trinitie . and so we see that christ may both guide the spirit , and be guided by the spirit : for christ as he is man is led and guided by the spirit ; but as he is god , he doth guide and send his spirit . obiection . christ sendeth the holy ghost , therefore cannot be led by it . ans. as christ was man he was guided by gods spirit , as he was god he sent the spirit . hence we may behold the exceeding holinesse of the manhood or humane nature of christ , who as he was man was guided by the spirit of god , euen in his mouing from one place to another . and it is that which euery one should desire , to be like vnto our sauiour christ in this , viz. to suffer our selues to be guided & directed by gods holy spirit in all our thoughts , words and deeds : for this is a true note of gods children , rom. . . but as many as are not led by the spirit of god , the same are none of his , rom. . . and therefore let vs all become plyable to the motions and directions of gods blessed spirit , so as we can say as dauid saith : when thou saydst , seeke ye my face : my heart answered vnto thee : o lord , i will seeke thy face . againe , from this that christ was led vnto temptations by the spirit of god , we learne , that temptations come not by chance , nor yet by the diuels will and appointment : for he could not touch iob or any thing he had , till he had leaue giuen him by the lord : and he could not so much as enter into swine , till christ gaue him leaue ; but they come by his ●ust permission , and the speciall prouidence ●nd appointment of god. for as god de●reed , that he which had ouercome all mankind , should be ouercome by christ : so he ●ath appointed this combat by temptations ●o all men : the place where it is tried , is the world as a theater : the persons as souldiers tried , are christians : the person tempting , is satan our aduersarie : the beholders are men and angels : the iudge or vmpire is the lord himselfe , so that the issue shall be good . and therefore when we be tempted , we must not thinke it strange : but rather as iam. . . accompt it exceeding ioy when we are tempted for the triall of our faith and obedience . and also seeing they come by gods appointment , it should moue vs all to endure them patiently , seeing they cannot be auoyded . seeing christ was led to be tempted : hence we learne , that no man must wittingly of his own head , cast himself into places of danger : for christ went not into the place of temptation til he was led by the spirit of god. and so indeed , if a man find himselfe moued by some extraordinary motion and instinct of the spirit , he may offer himselfe vnto danger . so paul went bound in the spirit to ierusalem : that is , he did willingly follow the motion 〈◊〉 gods spirit , which inforced him to go to ie●rusalem . and so many of the martyrs , thoug● they might haue fled , yet being moued 〈◊〉 the inward motion of the holy ghost , di●●stand to the truth , abide the danger , and en●dured the fire . but otherwise no man is wittingly to cast himselfe into danger ; yet if the lord send any danger vnto a man in the performance of his calling and vocation , walking according to gods word , he is patiently to endure it , and may not seeke to auoide the same . here may be demaunded , whether a ma● may with good conscience and safely , abid● in such places where it is certainely known● that euill spirits do haunt and vse to be ? although some be so venturous and bold that they feare nothing , yet it is no wisdome neither is it lawfull for men to frequent and abide in those places , but rather to shunn● them , seeing the lord hath deliuered them vp into the power of the diuell . and therefore such men as frequent such places know● to be possessed , do wilfully tempt god , and cast themselues into needlesse danger , vnlesse they haue extraordinary warrant from god. this may serue to reprooue those men who say they care not into what companie they come , for they perswade themselues that no companie can hurt them : but let such men beware ; for how can it be but they shall be infected with the sinnes of those whose companie they vsually do haunt and vse ? he that walketh with the wise , shall be wise : but a companion of fooles shall be like vnto them . he that toucheth pitch , shall be defiled : and if sinners intice thee , yeeld not vnto them . againe , here we see that so long as christ liued a priuate life at home with his father in his trade , all this while the diuell lets him alone ; neither hath he these gifts of the holy ghost : but after he was once installed to the office of a mediator , presently the diuell sets vpon him : and when he must now be another kind of man in teaching the people of god , he is led now by the spirit of god , and furnished for this high and excellent calling . hence then we must learne , that when we are appointed of god to any speciall office , either in church or common-weale , we must then become new men fit for those places , and carie our selues sutable to our callings . thus when saul was annointed to b● king , he became another man ; thus whe● dauid became of a shepheard a king , he be● haued himselfe as a king ; thus the apostle at the first were poore ignorant fisher-men but being called to be apostles , they le●● their old trade and became new men , eue● messengers of christ to preach the gospel to all nations . this confuteth those which pleade extraordinary callings , as those men who ca● themselues elias , iohn baptist , &c. for if thes● were such men , and had such extraordinari● callings , they should be endued with extraordinarie gifts fit for their calling ; but they are not , nay we see they be but ordinary men . againe , by nature we be all borne the children of wrath and enemies to god , but by grace are called to be christians : now the● it behoueth vs all to become new men , to leade new liues fitting and sutable to our holy calling , giuing our selues wholy to the seruice and worship of god. now if any aske● how christ was furnished with these gifts : ● answer out of s. luke , that he was filled with the holy ghost , chap. . vers . . if any furthe● obiect , that if he were so filled after his baptisme , then he was not filled before : i answer● againe , that as in his infancie he had a mea●ure of gifts fit for that age ; so from time to ●●me he increased in grace , and after his bap●●sme had a greater appearance and measure ●f gifts then before his calling to preach . it followeth , into the wildernesse . here is ●he third circumstance , namely the place , into ●he wildernesse or desert place : which place christ did of purpose choose to be tempted ●n . there be diuers opinions concerning this place , some thinke it to be a litle wildernesse betwixt ierusalem and iericho ; others iudge ●t to be the desert of arabia , where elias fa●ted fortie dayes and fortie nights , and where ●he children of israel wandred fortie yeares . but seeing the holy ghost doth not shew what wildernes it was , we are not curiously ●o inquire after it , but onely know it was a desert and solitary place . let vs rather seeke the reasons wherefore he was tempted in the wildernesse : first , because christ comming into the world to be ●ut mediator , tooke vpon him the base estate of a seruant , and came in humiliation : therefore when he was now baptized , he would not go to ierusalem to publish his honour , but he went into the desert , a solitary wildernesse . againe , he went into the wildernesse , tha● he might not onely the more easily incounter , but more victoriously ouercome his enemie the diuell : for if satan had seene him i● his glorie , he durst not so fiercely and so eagerly haue set vpon him ; and therefore dot● as the fisherman , who hideth the hooke and sheweth onely the baite : so christ he sheweth his manhood , but couereth as it wer● with a mantle his godhead , so that the diu●● seeing him in the base estate of humiliation might be the more fierce in his temptation● and he might get a more glorious victorie . another reason why christ was tempte● in the wildernes , was this , that he might giu● the diuell the aduantage of the place , and 〈◊〉 ouercomming , might giue him the greate● foyle : for in the wildernesse we want the societie and fellowship of men to comfort v● and such places be noted as solitarie an● voide of comfort , and such satan will choo●● especially : for when a man is alone and solitarie , it is that which is fittest for the diuel● purpose ; for when the woman was alon● how soone had the diuell ouercome her and therfore our sauior christ in going in●● the wildernes , graunts the diuel that he 〈◊〉 desired , to haue him alone by himselfe . fourthly , christ would be tempted in the wildernesse , where was none to help him nor to assist him , because the whole praise of the victory belonged to himselfe alone . lastly , christ went into the wildernesse , that so after he might returne againe with greater authoritie and reuerence to preach the gospell : for we know that when one hath liued with vs , and departs for a season , and after returnes againe , we do receiue him with greater reuerence , and make more account of him . from this practise of christ his going into the wildernesse , the papists gather that men may liue monasticall liues , in cloisters , woods , dens , cels , &c. from the societie and companie of men : but this their collection ●is but fond , as may appeare by these reasons : first , christ did this by the speciall motion and direction of gods spirit : they go into their cels without any warrant from god. secondly , he went but once for a certaine time : they continue alwaies there . thirdly , christ during his abode in the wildernesse fasted and abstained from all sustenance ; but those amongst the papists that liue monasticall and solitarie liues , enioy all their pleasure and delights in eating and drinking , and therefore though solitarinesse at some times is commendable , to fit vs for meditation , prayer , repentance , &c. yet to liue continually without the company and societie 〈◊〉 men , is neither commendable nor warrantable . to be tempted of the diuell : ] here is the en● wherefore christ was led of the spirit int● the wildernesse , namely , to be tempted of th● diuell . now this action , to tempt , is ascribed t● god , to man , and to the diuell . the lord 〈◊〉 said to tempt , when he proueth and maket● triall of his children , to make manifest wha● hidden thing is in their hearts , gen. . . abraham was tempted by god when he offered his sonne . secondly , man is said to tempt god , wh●● as he shall by vnlawfull meanes trie the prouidence , power , mercy and iustice of god. thirdly , the diuel is said to tempt , when 〈◊〉 he allures by some suggestion inwardly , 〈◊〉 by some obiect outwardly ; and in this thi●● sense it is vnderstood here , that the diuell di●tempt christ , that is , sought to allure him 〈◊〉 some meanes to sinne . and though chri●● could haue confounded satan by a word 〈◊〉 his mouth , yet notwithstanding he did wi●●lingly permit and suffer him to tempt him , because now he stood in our stead : and this was a part of his sufferance to be thus tempted of the diuell . but how could christ be tempted , seeing he was most holy , euen as he was man ? ans. for all that he might be tempted , as our first parents were before they had sinned . the diuel tempts men either by conueying into their minds some secret suggestion , or else moues them by some outward obiect , that he may put into them some conceipt of that sin which he would haue them commit : as vnto iudas , the diuel cast this vile thought into his heart , iudas betray thy maister , iohn . . so here the diuell suggests vnto the mind of christ these motions , to moue him to vnbeleefe , idolatrie and couetousnesse . but here is the difference : first , that christ his most holy heart withstands all satans temptations . againe , as these wicked motions disquiet and trouble mens minds , and bring molestations vpon them ; so it befell our sauiour christ , for he was moued with these temptations , but yet without all sin . thirdly , men when they are tempted , though they do not altogether receiue and approoue of the temptations , yet they be tainted with them : but yet christ was neuer so much as any whi●● tainted , nor his holy heart did euer approue of them in any sort , but constantly repelled them . as if a man cast a match into tinder , 〈◊〉 will catch fire and burne ; but cast it into water , it will quench it : so temptations coming into our hearts which be like vnto tinder , we are easily tainted with them , though we d● not altogether entertaine them : but the most holy heart of christ was as water to quench them at the first . the diuell tempts men with sundry blasphemous , horrible , and vncleane thoughts . now that we may discerne them , and keepe our selues from despaire when we find them in vs , we must know that in the mind there be many cogitations which arise of the flesh , and from our owne corrupt hearts , and these be sinne . besides these there be other cogitations conueyed aud suggested vnto vs by th● diuell , and these be the diuels temptations ▪ but no sinnes to vs , vnlesse we entertain● them , receiue and approoue of them : they b● indeed our crosses , but satans sinnes : fo● christ was tempted by the diuell , but with standing and repelling his temptations , an● not giuing the least approbation of them , h● was free from sinne , and remained holy aft●● he was thus tempted . the causes wherfore christ was tempted , are these : first , because he was to vanquish the diuel in his owne kind , and at his owne weapon : and as the first adam was ouercome by his temptations , so now the second adam christ iesus might vanquish him in the midst of all his most fierce temptations . secondly , he was tempted , that by his example he might teach vs how to resist temptations , as also to shew what temptations are , and the power of them . and therefore that common opinion , that if any be grieuously tempted , men thinke they be notorious sinners , and hauing forsaken god , he now hath forsaken them : it is a false and erronious opinion : for here we see , that the most holy sonne of god himselfe was tempted . againe , seeing christ the head was tempted , no member of christ must looke to be free from temptation , but we must euen make account to be tempted . lastly , our sauiour christ was tempted , that so feeling the waight and daunger of temptations , he might be a mercifull high priest to helpe vs in our temptations : as the apostle doth witnesse . the next point to be noted , is the cause and author of his temptation : he was tempted of the diuell . this name diuell , signifieth a cauililer , a slaunderer , a priuie accuser : for he accuseth god to man , as he did to euah . gen. ● . hath god said indeed ye shall die ? nay , but it is because god loues you not : for when ye eate of the tree , god knoweth ye shal be like vnto god. secondly , the diuel accuseth man to god , and is therefore called the accuser of the brethren ; one which ceasseth not to put vp bils of accusation against vs , and to accuse vs vnto god , as he dealt with iob. thirdly , the diuell accuseth one man to another , by raising suspitions and bad surmises and by backbiting one another . and seeing the holy ghost calleth satan an accuser , let vs all beware of accusing our brethren , of slaundering and backbiting : for such men become like vnto the diuell . againe , it must admonish al men to beware that they do not by any accusations or slanders , seeke to draw men from embracing the gospell : for they which take this course make themselues diuels incarnate . of this sort was elyma● the sorcerer , act. . . whom paul therefore calleth the child of the diuel . and thus much of the first part of the preparation . now followeth the second part , viz. the abode of christ in the wildernesse : which is set out by three circumstances . first , by his fasting forty daies and forty nights . secondly by his companie there , namely , the wild beasts , manke . . lastly , by those temptations wherewith the diuell did incounter him within the space of those fortie dayes , luke . . though the particulars be not set downe by the euangelists . the first point , is christs fasting in the wildernesse the space of fortie dayes . there be three sorts of fastings : first , a dayly fast , which is nothing else but the vertue of sobrietie , or a moderate vsing of the creatures of god with abstinence : and this kind of fasting all men must vse continually , and we must take heed of the abuse of gods creatures by surfetting and drunkennesse . rom . . the second kind of fasting is a religious fast , when we abstaine from meate and drink for a certaine time , that we may be more fit for the exercises of repentance , prayer and duties of religion : and this kind of fasting , the iewes vsed sometimes for one meale , sometimes for two or three , sometimes for many , as . sam. . . they fasted seuen dayes . the third is a miraculous fast , when any one shall fast many dayes , and that beyond the course of nature : thus moses fasted fortie daies and fortie nights in the mountaine ; and so fasted elias . now there is no man able to fast so long by the course of nature . indeed paul did fast three dayes after his conuersion ; and those which were with paule in the ship in that dangerous voyage , act. . . are said to haue fasted foureteene dayes , which though some thinke is not meant of abstaining from all sustenance , but that they did eate very litle ; yet the words are plaine , that they did eate nothing for the space of foureteene dayes . and though it be true that phisitions affirme , that a man may liue seuenteene dayes without meate , yet he cannot endure longer , as twentie or thirtie dayes . now our sauiour christ fasted fortie dayes , and fortie nights , and for all this his complexion was not changed , nor the strength of his bodie weakened ; nay he was not hungrie till the end : though men cannot fast a short time , but it wil weaken them and make them hungry , which doth proue this fast of christ was miraculous . now there be some reasons why christ fasted so long and no longer . first , that when he came to preach the gospell , he might come with more authoritie and reuerence : as when moses had fasted fortie dayes , and brought the two tables , the people receiued him with greater reuerence . so likewise elias when he was to restore religion , he fasted forty dayes and forty nights . secondly , he fasted so long , that he might answer vnto the time that moses and elias fasted . thirdly , he fasted no longer , lest any man should call into question his humanitie , whether he was true man yea or no , if he had fasted threescore or an hundred dayes . from this miraculous fast of christ , the papists fondly gather their superstitious fast in lent ; being but an apish imitatiō of christ : and in truth their fasting is no fast , but a plaine mocke-fast , seeing they eate as liberally , and fare as daintily then , as at any other time of the yeare : whereas christ abstained from all vse of meate and drinke . secondly , christ was moued thereunto by the instinct of gods holy spirit ; they haue no word to warrant them . thirdly , christ did thus fast but once in all his life : but their fast is continuall , euery yeare , and therefore these reasons proue that their collection is friuolous . the second speciall point to be marked in the abode of our sauior christ in the wildernesse , is his conuersing with the wild beasts , marke . . some say the cause of his conuersing among the wild beasts , was , that they might do him that homage which is due to the creator : but this opinion hath no warrant out of the word of god , and litle truth in it : for though it be true that iesus christ is worthy of all homage , yet he came not to this end into the world , but rather to take on him the shape of a seruant . but the true cause is this : whereas there be two kinds of wildernesses , one which was inhabited , and where iohn baptist did baptize & preach : and another not inhabited , where liued all kinds of wild beasts , as lions , tygers , beares , &c. christ made choise of that which was without the societie of men , wherein were onely the wild beasts to beare him companie , that so in this great combat against the diuell , he might shew he had no aide nor comfort of any man ; but that he ouercame by his owne power , and therefore 〈◊〉 the honour and praise of the victory belonged to christ iesus alone . and besides , in the person of christ we may behold the estate of gods church here vpon earth , that she liueth here with wicked men , which be no better then wild beasts , as esay . . doth testifie . the third circumstance whereby the abode of christ in the wildernesse is described , be those temptaions which befell him within the compasse of the forty dayes , for before the three great conflicts , luke . . there is mention made of other temptations , which though they be not specified , yet it is very likely that the diuell did set vpon christ by sundrie , small , light and weaker temptations , thereby making an entrance to his fiercer and stronger temptations . for it is the diuels maner to go on , and to proceed by degrees in his temptations . as first he cast into cains mind an angry thought against his brother abel : after he preuailed , and caine had conceiued displeasure against his brother , then ●he proceedeth to tempt him to murther , and there he did not stay till he had brought him to vtter despaire . so he dealt with iudas , first he put into iudas mind this thought ; iudas betray thy maister : which though iudas did receiue at the first , yet after he letteth it ta●● place , and then the diuell proceedeth by d●grees with him , till he had brought him to h●● purpose . and it is the diuels subtiltie , first 〈◊〉 get if it be but a talent in , then he will thr●● in his foote , yea his head , and wind in hi● whole bodie . out of this subtile dealing of the diuel● that he begins with lesser temptations , an● proceeds by degrees , it must teach vs to b● wise , and to labour , that we may stop the fir●● motions and inclinations to sin , to resist th● very beginnings to euill . for if satan preuail● in them , he will proceed to more forcibl● temptations . the fourth and last point in the abode 〈◊〉 christ in the wildernesse , is in these word● he was afterward an hungrie : that is , when h● had by the diuine power and vertue of h●● godhead fasted forty daies and forty night● he was at the last hungry . and this christ di● for our sakes : for though christ was the so● of god , yet for our good he was content t● take our nature vpon him , and became tru● man like vnto vs in all things excepting sin● and had not onely the will , mind , affection ▪ and conscience of man , but also tooke vpon him the infirmities of humane nature , so farre foorth as they be without sinne : and therefore he was subiect to hunger and thirst . the causes wherefore our sauiour christ was hungrie , are these : first , that he might ●hew himself to be true man , and that he had ●he infirmities of humane nature : and so we see he would stop the mouthes of such as should say , it was a small matter for him to last so long being the sonne of god. but least we should doubt of his manhood , he is here ●s we see touched with hunger , a true infirmitie of mans nature . secondly , he was thus hungrie , that by this meanes he might cast vnto the diuell an ob●ect to worke on , and giue him occasion to be more fierce in his assaults . then came to him the tempter , and said . here begins the first combat betweene the diuel and christ , and in it we are to consider three especiall points : first , the diuels preparation : then came to him the tempter , and said . secondly , the temptation it selfe , in these words : if thou be the sonne of god , commaund that these stones be made bread . thirdly , the answer and repulse of christ , vers . . in the preparation note , first the author , the tempter : secondly , the time , then : thirdly the occasion of this temptation , namely , the hunger of christ : fourthly , the diuels coming vnto christ. the author is here intituled the tempter , s● . thess. . . and the cause why he is so called is , because it is his desire , his studie and continuall practise to tempt men , and to seeke as much as he can , to draw men from god to his kingdome : and to this purpose he sparet● no paines night and day , assaulting and tempting men to bring them to destruction . he goeth about as a roring lion , seeking whom he may deuoure . well then , seeing we know it is the diuels study night and day to tempt vs , it should teach vs all , as we loue our soules , to watch and pray continually , least we be led into temptations , and so be ouercome of satan . it is our dutie to seeke to be as vnlike the diuell as possibly we can , because he is the patterne of al euill . now we see it is the diuel● study to hinder men from the kingdome of heauen , and so to bring them to hell : then o● the contrary , seeing he labours to draw me● from seruing of god , we should quicken vp our selues in the seruice and worship of god ▪ and to be more careful to seeke the kingdom of god our selues , and to draw others to the same . we must beware , that we be no meanes to draw any from embracing of true religion , and from the seruice and worship of god ; for if we do , we become euē diuels incarnate . when christ went vp to ierusalem to performe the worke of mans redemption , peter he begins to disswade him from it , and bids him fauour himselfe : but christ turneth him backe , and saith , get thee behind me satan . . the second thing is the time when the diuell sets vpon christ , then , namely when he perceiued christ most weake , and as he thought , not able to resist him . herein appeareth the pollicie of satan , when he seeth christ most weake , the diuell taketh occasion to lay his strongest assaults . so then in the example of christ we may see the exceeding pollicie of the diuell in tempting of men , namely , he maketh choise of the fittest time to broach his temptations ; for he marketh & prieth into men and women , and when he findeth vs most weake and most vnable to resist him , then is he the most strong in tempting vs , especially at the houre of death , and in the time of afflictiōs , he bendeth the force of his temptations against vs. oh then , how should this admonish vs al to prepare our selues against the day of afflictiō ▪ and the pangs of death ; to be stedfast in the faith , to make our calling and election sure that so we may neuer finally fall away ; and to intreate the lord that then when we seeme to be most weake , he would aide and strengthen vs by his holy spirit , to resist satan● assaults . the third point in the diuels preparation , i● the occasion wherby the diuel was especially moued to tempt christ , which was his hunger . such was satans malice against the lord iesus , that when he could find no sin in him ▪ then he takes aduantage of christs infirmity , and seeing him now hungry , begins to tempt him to vnlawful means to satisfie his hunger . now then seeing the diuell takes occasion to tempt christ , euen from the infirmitie of his humane nature , as he was man : hence we learne whence the diuell hath the ground of all his temptations , namely from our selues ▪ and from our own nature , and we our selue● affoord him the matter of his temptations ; h● brings the fire and bloweth it , but we affoord him the fewell to set it a work . the diuell obserueth the nature of men , their dispositions inclinations and behauiours , and continually prieth into their dealings , and like vnto a prudent captain , who besieging a citie , marketh where it is most weake and of least resistance , and there he bends all his forces , and placeth his greatest ordinance , euen so the diuel watcheth vs and our behauiours , to obserue vnto what sin we be most addicted , and by nature most inclined , & then he followes our humor and feeds vs in our owne vaine . as if a man be impatient of pouertie , he will egge him to stealing , and to vnlawfull shifts to helpe himself : if a man be couetous , he wil help to prick him forward that way , that he may by hook or crooke inrich himselfe : and so in other sins according as he finds men affected , he will fit his temptations . nay , the diuell is so skilfull by the experience of so many hundred yeares , that he will be prying into mens complexions , and the very constitutious of their bodies ; and finding what humour doth most a bound , he can giue a shrewd guesse , to what sinne a man is inclined . as if he perceiue a man to be of a cholericke complexion , then the diuell will stirre him vp to quarrelling , fighting and killing . if he find a mans complexion to be sanguine , then he seeketh to allure him to be delighted with vaine and vngodly mirth and wantonnes , or at the least with immoderate mirth . 〈◊〉 a man be subiect to melancholy , then he wil● feare a man with heauy & dumpish thoughts and great feares and cares in his mind . and thus he dealt with the poore man that wa● lunatick : for the diuel tooke occasion by the course of the moone , and the humour of hi● bodie , to moue him to cast himselfe into the fire and into the water . and in a word , look● how many infirmities & weaknesses we haue we do as it were giue the diuel so many dar● to wound vs withall : for we giue him the matter of all his temptations , and he taket● aduantage of our weaknesse and infirmities ▪ this being satans cunning & his dealing ▪ it must warne euery man to search his own● heart , to find what be his speciall infirmities and corruptions , to which he is most pron● by nature : and when we know them , we mu●● labour against them , to represse and subdu● them ; otherwise they will be so many dart● and weapons which satan will turne against our owne selues , to hurt and wound vs : and therefore it must be our wisdome to weake● these infirmities , and to labour by all goo● meanes to preuent the diuell in these hi● temptations . the fourth point in the preparation of the diuell vnto his temptations , is his coming vnto christ. and by this that it is said , the tempter came vnto him , it appeareth that he came in some visible forme : as he did come to euah in the shape of a serpent : so it is very likely he came in some bodily shape to our sauiour christ , seeing it is said here , that he came and spake vnto him . if thou be the sonne of god , &c. ] the diuel hauing made this solemne preparation , and hauing made choise of the fittest place and time , and taken aduantage of the infirmitie of our sauiour christ , now he sets vpon him , and incounters christ with his first temptation : wherein the cunning diuel disputeth like a subtill sophister , and disputeth very syllogistically ; and his syllogisme may be framed thus : if thou be the sonne of god , then thou canst commaund that these stones be made bread ; but thou canst not make these stones bread , therefore thou art not the son of god. the maine scope of the diuels disputation in this his first temptation , was this , to bring christ to distrust of his fathers prouidence , to ouerturne the faith of christ , that is , that gift in christ , whereby he as he was man did beleeue in god his father , and depend vpon him . and in this dealing of the diuel with christ , we may behold what is the maine and principall end of all satans temptations in the children of god , viz. he labors to bring vs if it be possible , to this , to make shipwracke of faith , whereby we beleeue the word of god● to be true : and thus he dealt with euah . gen. ● he did labor to bring her to call gods word into question , and so to deny credence to it ▪ and thus he dealeth with all men , seeking to keepe them in ignorance and blindnesse , o● else in errors and wickednesse , that they may not beleeue the truth of gods word , and 〈◊〉 performe obedience to it . the special part of the word of god which the diuell aymed at , and which he labored to● bring christ to deny credit too , is that voice of god the father coming from heauen : this is my beloued sonne in whom i am well pleased . and here let vs see the practise of satan against all the faithful children of god ; namely , as he dealt with our sauior christ , to perswade him if he could , that he was not th● son of god : so he labours to perswade god● children that they are not the sonnes and daughters of god : he labours to make m● doubt of their adoption . and therefore seeing the diuel aimeth at this one thing especially , to ouerturne our faith in gods promises , it should stir vs all vp to an earnest care to make our calling and election sure , euen to haue it sealed vp by comfortable assurance to our soules : and this will be a most sweet comfort vnto vs in time of affliction , if we can find this blessed and setled perswasion , that we are the sonnes and daughters of god. and the diuell he careth not what men professe no though they haue all the common gifts of gods spirit , to heare the word , to vnderstand , to giue assent vnto it , so that they want this blessed assurance of gods speciall loue in christ. againe , in this first temptation the diuell tempts christ to practise a worke of vnbeleefe . for now christ wanting bread , the diuell tempts him in the absence and want of bread , to make bread of stones , and so by vnlawfull meanes to help himselfe . and as the diuell dealt here with christ , seeking to tempt him to practise a work of vnbeleefe : so doth he deale with vs , to moue men and women in time of distresse to vse bad and vnlawfull shifts to helpe themselues . as in time of pouerty and want , when men see not ordinary means , such as they desire , he will tempt them to shift for themselues , to filch and pilfer from their neighbors , and to get bread by bad meanes . in time of sicknesse , when men cannot find help in the lawfull vse of phisick , then he labours to draw them to seeke to the diuell for helpe , by sending men to wise men and women ( as they call them ) and so by wicked meanes to seeke recouery of their health . if thou be the sonne of god ] what moued the diuell to moue this question vnto christ rather then any other ? ans. first , because the diuel knew right wel , that if christ were the son of god , then he was that promised messiah and sauiour of the world ; and if he were that promised messiah , then he knew it was he that should bruise the serpents head , gen. . . now of all things the diuell could not abide to heare of that , and therfore he makes choise of this question before all other , to proue , or at least to go about to proue , that christ was not the sonne of god. another reason may be this : since the diuel● fell , and for his pride was cast downe out of heauen , he beares a deadly hatred against the● lord god himselfe , and we shall see that 〈◊〉 this question he doth notably bewray hi● spite against god : for when as the lord ha● spoken from heauen , saying , this is my 〈◊〉 beloued sonne in whom i am well pleased : here the diuell comes and contradicts the voice of god , nay , goeth about to proue god a lier , in that he would make christ beleeue that he was not the true sonne of god. hence we may by this practise of satan learne to discerne false teachers . there haue bene many both excellent and learned men , which haue denied christ to be the sonne of god , as ebeon , cerinthus , and others , onely affirming that christ was an excellent man , and a worthy prophet . now seeing they denie iesus christ to be the true son of god , they shew themselues to be false teachers , and such as be the diuels scholers , for so saith the apostle iohn , . iohn . , , . again , in that the diuel seekes to perswade christ that he is not the son of god , ( though god by his owne voice from heauen had immediatly before proclaimed him to be his son : ) hence we may perceiue the impudent malice of satan , who seeketh in all things to contradict god himself . for if the lord pronounce a blessing vpon any man , the diuell he wil presently pronounce cursing and damnation . if god testifie to a mans soule that he is the child of god , the diuell he wil labour to perswade him that he is not the child of god. if the lord affirme a wicked man to be out of gods fauor , and no child of god ; the diuel will labour on the contrary , to perswade him that he is in good estate , & shal be saued , and so fils his heart with extreme presumption , & maketh him more bold then he ought to be . commaund ] that is , as if satan should haue said to christ , bid this , or do but speake the word and it shall be done . and herein appeareth the maruellous pollicy of satan , who in these few words ( the better to bring his purpose to passe ) toucheth three especiall points of diuinitie : first , that he which is the son of god , is true god equal to the father , which many heretickes haue denied , and the pharisies also did not graunt ; for to worke a miracle , it is the proper and peculiar work of god alone . secondly , the diuell confesseth , that god is able to make all things of nothing , and that without all meanes , matter or helpers , by his almightie power . thirdly , he confesseth that god can effect a true miracle , and that is proper to god alone , neither can any creature whatsoeuer worke a miracle . now when the diuel acknowledged al this , one would haue thought he should haue intended no harme in these words : but the truth is , we shall see that in the propounding of these points , his pollicy was to ouerthrow the faith of christ ; and he in propounding of the truth , doth it not for any loue or liking to it , but that he might more easily deceiue our sauiour , to bring him to doubt whether he was indeed that sonne of god or not . this must admonish vs to take heed that we do not alwayes giue credit to the diuel , & listen vnto him though he speake the truth : for such is satans pollicie , that when he wold seeme most to speake the truth , then he meaneth to deceiue vs most ; and by speaking the truth , he seeketh most to ouerthrow our faith in the truth . but as our sauiour christ did refuse their testimonie , though the diuels spake the truth ; and as paul did not suffer the diuel to speak in the maid , though he did acknowledge the apostles to be the seruants of the true god : so we must beware how we listen to satan , euen when he speakes the truth ; for he neuer speakes the truth because he loueth the truth , but that speaking the truth he might be sooner beleeued , and more easily deceiue vs , and do vs the greater harme . that these stones ] s. luke saith this stone , in the singular nomber . to reconcile these two places , whereas mathew speaks in the plural number of many stones , this we must vnderstand that he speakes of satans temptations , as he first set vpon christ , and then in the beginning of his temptation , he bids christ to turne all these stones into bread . luke , he saying this stone , speaking but of one , must be vnderstood as the diuell vrged and inforced his temptation , the better to perswade christ to yeeld vnto it : as if the diuell should haue said , it may be thou thinkest it too much to turne all these stones ( being so many ) into bread , do but turne this one stone into bread , because i would not trouble thee ouermuch , that so i may beleeue thou art the son of god. by this dealing of the diuel with christ , we may learne , that when the diuell hath once begun his temptation , then he will be more instant in vrging of it , he is very loth to haue the repulse , and therefore will vrge it and follow it : but if he can gaine but a litle ground , at least in some smaller matter , he would be content ; as here to perswade christ , though he would not turne many stones into bread , that he would turne but this one stone into bread . and therefore we must learne , that as the diuell is very instant to inforce and vrge his temptations , so we must be as instant to resist them , and yeeld no not in the least matter that he tempts vs to . vers. . but he answering , said , man shall ●ot liue by bread onely , but by euerie word that ●roceedeth out of the mouth of god. these words containe the most wise and heauenly ●nswer of our sauior christ to the first temptation of the diuell ; and in this answer of his , note three points : first the answer it self , and iesus answering said : secondly , whence our sauior christ took his answer , it is writtē : thirdly the words of his answer , man shal not liue , &c. first the spirit of god sets downe the answer of christ , to shew that he was not onely willing to incounter the diuell , but that he was most able to vanquish & foile the diuell . now what a singular comfort is this to gods church and children , to remember that our lord and sauior christ iesus , was in ●his base estate of a seruant whē he liued here vpon earth , able to incounter with satan , to ouercome the diuell , notwithstanding all his might and malice ! how much more is iesus christ able now being aduanced vnto the right hand of god his father in heauen , hauing all power and maiestie , and being king of kings , and lord of all lords , how much more able is he now to confound satan , & to destroy al the works of the diuel in his members ! and this may be a great comfort vnto euery beleeuer in the midst of temptations . it is written ] here we see whence our sauior christ tooke his answer : though that 〈◊〉 could haue confounded satan by the lea●● word of his mouth , and could ( if he had 〈◊〉 pleased ) called for many legions of angel● from heauen to haue guarded him , being th● true and onely son of god : yet he mak● choise of this weapon , it is written . and th● he did to teach vs , that the most sufficien● weapon to beat back all satans temptation● and to quench all the fierie darts of the diue● is the word of god written : & therefore 〈◊〉 bids vs take vp the sword of the spirit , whi● is the word of god , both to defend our selu●● and also to put satan to flight , ephes. . . hence from the example of christ we ma● learne sundry instructions : first , seeing th● he made choise of the word of god , as th● most sufficient weapon to repel satan : it condemneth that vaine and vile practise of th● church of rome , who instead of this , 〈◊〉 into mens hands other weapons not wor● a rush , as holy water , the signe of the cross● &c. and affirmeth that these be sufficient we●pons to skarre away the diuell . alas , th● diuell is not so childish to feare a drop 〈◊〉 water , or the shaking of a straw : but our sa●iour christ shewes what is that which is ab●●● 〈◊〉 a most sufficient weapon to beate back all ●atans temptations which he can hurle a●ainst vs. and therefore wicked is the pra●tise of the papists , who locke vp the word of god from the people , keeping it in an vn●nowne tong , and so betray the poore soules ●f the people into the hands of the diuell . we see here the miserable estate of all such ●en or women , which do either contemne ●r neglect the knowledge of the word of god : they do wilfully betray themselues in●o the hands of the diuell , lay themselues o●en as a prey vnto him : so as they hauing no ●eapon to defend themselues , nor to repell ●atan , thus he smites them & wounds them , ●ea euen cuts the throat of their poore soules ●efore they be aware . we may hēce gather what is the cause why ●o many sins abound in euery place , namely , ●e vile and grosse ignorance of the word of god , hos. . . . the want of the knowledge of the gospell and the word of god , is the ●ery cause that sin so abounds in al places : for ●he word of god should be vnto vs as sauls ●eare which he vsed to set at his beds head , 〈◊〉 that if any enemy set vpō vs on the sodain , ●ur weapō might be euer at hand in readines ●hat we might answer the diuel in his instruments if he tempt vs to any sin whatsoeu●● that as here christ said , it is written ; so 〈◊〉 must say , i may not lie , sweare , commit ad●●tery , &c. for it is written . &c. seeing christ by his own practise , teache● vs that the word of god written , beleeue● vnderstood , & truly applied , is the most al● and all-sufficient weapon to resist the diue● how ought this to stirre vp all men to serio●● studie of the word of god ? how should moue euery man as he loueth his soule , to ●● bor for a sound knowledge & vnderstanding of the holy scripture , seeing this is the b● weapon to foile the diuell ? if we knew th● any man had vowed our death and sough● our liues , how careful wold we be to proui● the best weapons we could get , and also 〈◊〉 learne how to handle them and to vse the● so as we might be able to defend our selue● when we meet with our enemy ? wel , we 〈◊〉 not be ignorant that the diuell is the swo●● enemy of our soules , he lies in waite conti●●ally seeking our bloud : oh then if men 〈◊〉 that care of their poore soules that they oug●● to haue , how prouident would it make the● to store themselues with this most sufficie●● weapon , euē the true knowledge of the w●● of god! and therfore it must moue all of v● ●eare the word continually , to study it , to lay ●t vp in our hearts against the time of need , ●o resist the diuell when he assaults vs. it is lamentable to consider how poore ignorant people deceiue them selues ; they ●ooth themselues , and say , they defie the di●uel , they spit at him : but alas , what if two men that be enemies meet together , the one well appointed with weapons of death , the other hauing nothing in his hand to defend himself , but defies his enemy , spits at him ; wil this do him any good , will not the other wound him and kil him ? and so though poore ignorant people say they defie the diuell , & spit at him , he wil shew them no pity , but giue them their deadly wound , and they shall neuer know who hurt them till it be too late . now follow the words of christs answer : man shall not liue by bread onely , &c. this answer of christ is taken out of deut. . . where moses shews the children of israel , who were now in great extremitie , pinched sore with famine , and had nothing to eate , that the lord fed them with manna , to teach them that man liues not by bread only , but by euery word that proceedeth out of the mouth of god. man shall not liue ] that is , man shall not preserue his naturall or temporall life in t●● world : i say his natural or temporal life , fo● is not meant of his spiritual life , by bread 〈◊〉 that is , all things necessary for the naturall● of man , as meate , drinke , clothing , sleep , p●● sick , &c. euen all naturall and ordinary mea● vsed of man for his temporall life , is meant b● bread . but by euery word ] he saith not in genera● by the word , but by euery word . now 〈◊〉 hath diuers acceptions in the scriptures : first it is takē for the second person in the trinity iohn . . . secondly , for the word of god , is● . . but neither of these is vnderstood i● this place . thirdly , the word is taken for th● decree and wil of god , for his prouidence 〈◊〉 the good wil & pleasure of god : and so m●● we vnderstand it in this place , where our sauiour christ saith , man shall liue by eue●● word , that is , euery decree and blessing o● god for the life of man : so it is taken heb. . ▪ where christ is said to beare vp all things by his mightie word , that is , as the lord ha● created al things , so doth he vphold and preserue them by his decree and prouidence . now gods word and decree concerning the life of man , may thus be distinguished ▪ namely , that god hath decreed that some men should liue by bread , that is , by ordinary meanes : secondly , some should liue without ordinary bread , that is , without all ordinary meanes : thirdly , that some should liue without any means at al , either ordinary or extraordinary , as moses , eliah , our sauiour christ , in their fortie dayes fast : fourthly , that some should liue against meanes , and contrary to the course of nature , as daniel in the lions den , & the three children in the fiery fornace . which proceedeth out of the mouth of god : that is , by euery decree of god , by euery blessing & decree that god giueth out concerning the life of man. so then we see the meaning of the words . if any say , it seemes we must liue onely by the word of god , & without meate or drink , euen by the scriptures and the written word . i answer , no : but we must liue and preserue our liues by euery word , that is , euery decree that god giueth out to preserue the life of man : so that without the speciall decree and blessing of god , nothing could preserue and maintain the life of man : our meat could not norish vs , our apparel could not warm vs , &c. now let vs see how this answer of christ is applied to the diuels temptation . the diuel had labored to proue that christ was not the sonne of god , his argument was this : if th●● be the sonne of god , commaund that the●● stones be made bread ; but thou canst no● make these stones bread , therefore thou 〈◊〉 not the sonne of god. our sauior christ doth alleage this plac● of scripture , and doth deny the proposition or first part of the diuels argumēt : for where●as the diuell takes this for graunted , that if ● man be hungry , he must haue bread by an● meanes to preserue his life : christ answers , 〈◊〉 is not necessary , because a mans life is no● preserued by bread onely , but it is maintained by the special decree & blessing of god ▪ and indeed this is a speciall point and wo● thy lesson to be learned , as may appeare i● that the lord was no lesse then fortie yeares teaching it to the children of israel , deu. . . the vse of this doctine is manifold : first ▪ hence we learne to consider aright of th● creatures of god , namely , that we do no● content our selues to looke vpon the substance of them ; but besides the outward substance , we must consider the secret blessing o● god vpon his creatures proceeding from hi● word , that is his decree . as for example , 〈◊〉 must not onely looke vpon the outward substance of bread , but besides that , we m●● consider the blessing and decree of god , that bread should be the meanes to nourish man : for besides the bread , there is the staffe of bread , that is , that power and facultie whereby it nourisheth and maintaineth life , which it hath from the decree and blessing of god vpon it . and as we see an old weake man , take away his staffe and he wil soone fall to the ground : euen so if the lord take away the staffe of bread , that is , his secret blessing , though a man had all the dainties vnder heauen , his life would faile in the midst of thē all ; for the weake life of man must needs fal & decay , if once the lord take away the staffe of bread . for what reason is there , that bread which hath no life in it , should nourish our bodies , giue life & strēgth to vs : and that that which hath no heate in it , as our clothes , should keepe vs warme , were it not for gods word and decree , and his blessing vpon them ? and that we may know , that it is not so much bread that preserueth mans life , as gods blessing vpon bread by vertue of his word and decree , we may see it plainely , in that the poore mans child which fareth hardly , & ●is but meanely clothed , is as well legged and 〈◊〉 , and likes as well , euen as the child of the prince : now the reason is , because god● blessing is all in all vpon the poore fare of the poore mans child , aswell as the kings . againe , seeing it is not so much bread , as gods blessing vpon bread , that preserueth mans life , it should teach vs al sobriety in the vse of gods creatures : for neither meate , nor drinke , nor clothing , can do vs good , vnlesse the lord send out his word and decree , and giue a blessing vnto them , euen to euerie b●● of bread we put into our mouthes . now if we abuse the good creatures of god , in sur●etting and excesse , how can we looke that the lord should blesse them vnto vs ? nay we may rather feare he will curse them for our abuse and intemperancie , so that they shall hurt , yea choake vs rather then do vs good . . we must learne from hence , to vse the creatures of god with inuocation vpon his name for a blessing vpon them ; for seeing it is not the substance of bread that nourisheth vs , but the blessing of god vpon the bread ▪ who seeth not , that we ought before we vse the creatures of god , to craue a blessing 〈◊〉 god vpon them ? . this should teach vs to be content with our estate , to moderate our affections , and to take heed we do not so eagerly desire & see● for abundance : for the blessing of god is riches enough , & hath not these cutting cares with it : & he which hath but a meane estate , may be as wel blessed of god , as he that hath the greatest abundance : nay this immoderate seeking for abundance , it argueth great distrust and vnbeleefe in the prouidence of god. . if mans life stands not in abundance , and our life is not preserued by bread alone , though a man had all the bread in the world , vnlesse god infuse a blessing into it : this teacheth vs , that we may not be so much intangled with the things of this life : we must not so eagerly seeke after meat , drinke , clothing , lands , liuings , gold , siluer , &c. for in taking too much care for these things , we see many mens harts are so caried away , that no grace can take place in them . but you will say , meate , drinke , cloathing , and such things , they be my liuing , i cannot liue without them . i aunswer , that our liues do not stand in these things alone , but especially in the blessing of god vpon these meanes : without which , though we had all the world at commaund , it could doe vs no good . againe , the lord can not onely preserue our liues by bread , but euen without all meanes , yea , if so it please him against meanes . now then seeing our liues stand not in these meanes , but especially in the blessing of god vpon them , we must first seeke for the blessing of god , without the which all these meanes shal become vnprofitable vnto vs and do vs no good : and it is not wisedome , too greedily to seeke for the things of the world , seeing our life is not preserued by them alone . mans life standeth not in abundance , saith christ , luk. . seeing man liues not by bread alone , that is , mans life is not maintained by these outward meanes , but by gods blessing vpon them : this must teach vs all to be content with that estate the lord sends vs , though it be poore and meane : and we must learne patience in extreame miseries and afflictions . and if the lord should deal● with vs as he did with his seruant iob , euē 〈◊〉 all from vs , yet we must be content , and take heed that we do not suffer our selues to be swallowed vp of too much griefe . for our life is not maintained by these outward meanes of themselues , but by gods blessing vpon thē , which is all in all : and when all meanes faile , the lord can preserue our life euen without bread ▪ and against meanes too , if he please ▪ indeed if a man wāted the outward meanes and the inward meanes too , namely , gods blessing , then he had some cause to be grieued : but seeing the lord can saue our liues both without all outward meanes , and against meanes : though we want bread , yet let vs cast our selues vpon the lord , and neuer distrust his mercie ; but say with iob : though the lord kill me , yet will i trust in him . and let vs know , the lord can increase the poore womans cruse of oile , and make it last as well as the rich mans abundance , this should teach vs all to moderate our affectiones , and to carrie an euen saile , so as neither in the estate of wealth and abundance , we be not puffed vp with pride : nor yet in pouertie to be ouerwhelmed with sorrow . for though a man haue abundance , it followes not that he is therefore blessed ; nor if he be poore and want riches , that he is therfore cursed , and wants the blessing of god : but in wealth and pouertie , the blessing of god is all in all to make men happie . lastly , this should teach euery one of vs to labour all our life long to know the prouidence of god , and to depend vpon it in all estates of life , whatsoeuer the lord shall send vs : and when we can see this prouidence of god , we must then hang vpon it , as well in aduersitie as prosperitie , in sicknes and health , in life and death . true it is , men can acknowledge gods prouidence in prosperitie : but we must learne to see the prouidence of god aswell in aduersity , and then to hang vpon it with both the hands of faith , so as we can roule our selues vpon it , and can euen wholly depend vpon it , and commit our selues and all our waies to the lord. the children of israel were fortie yeares learning this lesson : which shewes it is an excellent point , and not easily learned . and therefore seeing it is of so great vse , and so necessarie , let vs studie to know the prouidence of god , and shew the true vse of it in our liues and conuersations . then the diuell tooke him into the holy citie , &c. ] now followeth the second conflict betwixt the diuell and christ , in the . . . verses . now though s. luke chap. . . placeth this temptation in the last place , yet doth this breede no great difference betwixt the euangelists : for luke in pēning of the words and deeds of christ , sets them downe as the spirit of god directed him , not regarding precisely the time when they were done , but sometime setting that first which was done last : but mathew he sets thē down in order as they were performed by our sauiour christ. then the diuell tooke him , &c. ] in this second cōflict , we are to consider three points . first , the diuels preparation to the combat , vers . . secondly , the temptation it selfe , vers . . thirdly , the answer of christ , vers . . in the diuels preparation : first , the time , then : secondly , the parts of his preparation , which be two . first , he tooke christ from the wildernesse , and caried him to the holy citie . secondly , he setteth him there vpon a pinnacle of the temple . first , in the circumstance of time , then : that is , as soone as satan had taken a repulse and was foiled of christ in the wildernesse , he presently setteth vpon him afresh , and caries him to the holy citie to tempt him there . by this we may perceiue the malice of the diuell , who as soone as he hath ended one temptation ceasseth not there , but presently prouideth another . the diuell neuer maketh truce with man , but either he is busie in tempting of vs , or else he is deuising and plotting new temptations ; for he is neuer idle . againe , hence we learne , that when we haue ouercome in one temptation , we must presently prepare our selues for another : we must not look to be at ease when we haue giuen the diuell the foile : for he will set vpon vs afresh , and tempt vs againe and againe . nay , our life is a continuall warfare against sinne and satan : & therfore we must euer be in a readines to encounter with our enemie . and if this lesson were well learned , and as well practised , men would not be so impatient in temptations when they befall thē : then temptations would be farre more easie to them , so as a man wold willingly and chearefully indure them , & vndergo them though neuer so many . the diuell tooke him to the holy citie : here is the first part of the diuels preparatiō . now by the holy citie is meant ierusalem , as luk. . . it is plaine . but how did the diuell carie our sauiour christ from the wildernesse to ierusalem ? he might do this three waies : first , in vision : secondly , by the ordinarie way : thirdly , cary him in the aire , first , by vision , as it was vsuall in the time of the prophets . so ieremiah was caried in vision to the riuer euphrates : but christ could not thus in vision be caried from the wildernesse to ierusalem ; for then it should haue bene no temptation vnto him in vision onely to cast ▪ himselfe from the top of the temple . secondly , our sauiour christ might be led by the ordinarie way , and so indeed the words will beare it : but i take it , it is not the sense and meaning of this place . for if the diuell led our sauior from the wildernesse to ierusalem , then either with or against his will ; either of his owne accord , or else at the perswasion of the diuell . but he went not of his owne accord : for seeing he was led into the wildernesse , and came to be tempted there , he now being in the conflict , and it being not yet ended , he would not of his owne accord depart thence to ierusalē . secondly , he would not go at the perswasion of the diuell : for we neuer reade that he would do any thing at the diuels perswasion , though in it selfe lawfull . thirdly , the diuell might conuey and carie the bodie of our sauiour christ in the aire , from the wildernesse to ierusalem : and this is the opinion of the best diuines , that the diuell had power by gods permission , to transport the bodie of christ in the aire , from the wildernesse to the holy citie : and this seemeth to be confirmed by the words following , where it is said , that the diuell set him on a pinnacle of the temple . now it is as likely that he caried christ from the wildernesse thither , as that the diuel had power to place and set him on the top of the temple . now then if the diuell had permission to transport the bodie of christ from the wildernesse to ierusalem : this makes for that opinion which is common in the world , that the diuell can carrie a man or woman from one countrey to another , if god giue him leaue : but so as he cannot do it with such celeritie and expedition as men imagine . some foolishly thinke , he can carrie one many hundred miles in an houre , which is a thing impossible : for such a violent motion would stop a mans breath ; as we see if a man fall from the toppe of an high steeple , his wind is gone ere he come halfe the way to the ground . againe hence we see , that the diuell may by gods permission haue power ouer the bodies of godly men , and those which haue greatest graces , and strongest faith in god. for seeing he had power ouer the bodie of christ , to transport it from place to place by the permission of god , why may he not if god giue him leaue , haue power of any mās bodie , though he be neuer so true a beleeuer ? if he had power in the head , why not in the mēbers ? if he had power to annoy iob , to kill his childrē & destroy thē , though they were no doubt the holy seruants of god , why may not the diuell haue power ouer our bodies , to carie a mā frō one place to another ? if the diuell could by gods permissiō tormēt the bodie of one that was a daughter of faithfull abraham , and euen . yeares afflict her , so as she was bruised and bowed together by satan ; then no doubt he can do the lesse , to remoue mens bodies from place to place . and this may serue to admonish those , who thinke their faith is so strong , that the diuel cannot annoy thē or any way bewitch them . but if the diuell haue power by gods permission to torment the bodies of the faithfull , yea to destroy the bodies of iobs childrē , who no doubt were the true seruants of god , he may if god giue him leaue , bewitch the godliest man that liueth . for we know what the holy ghost faith : that all things fall out , and all things come alike to good and bad ; and there is no difference in outward things oftentimes betweene the children of god and the wicked . to the holy citie ] that is ierusalem , luk. . . now this citie was called holy for sundrie causes . first , because in ierusalem was the temple of the lord where were the sacrifices and other ceremonies prescribe● by god for his own worship . secondly , i● the temple they had the law of god and the bookes of moses and the prophets read an● expounded vnto them . thirdly , becaus● ierusalem was a mother church , frō whenc● religion did flow and was dispersed into many places of the world . now for these considerations ierusalem is called the holy citie . this church at ierusalem though it hao many corruptions in it , yet our sauiour christ cals it holy : and it was a true church of god. then hence i conclude , that the church of god in england , though there be in it many blemishes & corruptions , yet may it be , and in truth is the true church of god. for the church of god in england is proprotionable to the church at ierusalē for as they had moses and the prophets read and expounded , so haue we : nay , we haue the gospell now soundly preached ▪ which they then had not in so plaine and plentifull manner as we haue . they had the sacraments of the old testament : so we haue baptisme and the supper of the lord. their church was a mother church to deriue religion to many other : and though our church cannot be called a mother church , yet it may be truly called a nourcing church to many neighbour churches round about vs. as christ and his apostles did not therfore separate themselues , or refuse to ioyne with them in the seruice of god , because of the corruptions in this church at ierusalem , but did teach and preach in the temple : so none may therefore separate themselues , and refuse to ioyne with the people of god in his seruice and worship , because of some few corruptions that remaine in it . nay , such as for these do separate themselues from gods people , do cut themselues from christ himselfe , seeing they seuer themselues from the church of god. if any shall say , that the church of rome is the true church of god , as well as the church of ierusalem , seeing the romish church hath as many priuiledges as the church at ierusalem ; i answer , by examining the particulars it will appeare to the contrarie . as first , the church of rome braggeth , that she hath her succession from the apostles : but i answer , succession from persons , without succession in the apostles doctrine , can be no true note of the church . secondly , the church of rome hath the sacrament of baptisme , yet that proues he● not the true church : for in samaria they had the sacrament of circumcision , and so in other places , and yet it cannot be proued that they were the true churches of god. besides , i answer , the church of rome hath baptisme no otherwise then a theefe hath a true mans purse : now it cannot be said , that a theefe is therefore a true man , because he hath a true mans purse . lastly , though the church of rome haue the outward baptisme , yet she in doctrine ouerturnes the inward baptisme : namely , the true imputed iustification and inherent sanctification of christ by the spirit . the church of rome holdeth the apostles creed , but it is onely in word : for the truth is , their god whome they worship is an idoll , and their christ is a false & counterfeit christ , forged by their owne braine , as may appeare to all that will search their doctrine . she saith , that they hold the word of god , and the writings of the apostles : but it will appeare in their writings , that they hold it but in shew , not in truth : for in the maine grounds of religion they ouerturne the doctrine of the prophets & apostles . againe , they hold the scriptures but as a lanthorn holds the candle , not for it selfe , but for those that passe by : so the church of rome haue the word of god , not for themselues , but for the good of gods children , which euer lye hid in the middest of poperie . she brags that she is the mother-church of many churches : i answer ; we must consider that citie , as rome is , and as rome was : the old rome which was in the time of paul , was the true church of god ; but as for that old rome , it is dead and buried , and this new rome is that whore of babylon , & no mother-church , but a cruell step-mother to religion . by al this we may see , that the present church of rome , is no church of god , but onely in name and outward shew . and seeing that the diuell tempts our sauiour christ in the holy citie , we learne that there is no place so holy ; but the diuell can broach his temptations in it , as we may see zach. . . . and therfore this condemnes that dotage and sorcery of the church of rome , who teach that their charmed holy water , their coniured bread , and the signe of the crosse , and such stuffe can driue away the diuel from their houses , and from their persons : and yet we see here , that neither the holinesse of christs person , nor yet of the place , could hinder satan , but he did tempt him againe , we see it is to small purpose , to the ende wee may bee freed from temptations , to change the place , or to change the aire ; for what place is there so holy , or so sound and wholesome , where satan cannot and will not set his temptation on foote and assault vs ? indeed to remoue the diseases of the body , these may be of some force , to change the ayre , &c. but to cure the conscience , and to help the diseases of the soule , this and such like can do nothing at all . and set him on a pinnacle of the temple . ] here is the second part of the diuels preparat●on , who hauing caried christ from the wildernes to ierusalē , now he placeth him vpon a pinnacle of the temple , or a litle wing of the tēple . some think that it was a sharpe broach gilded to some especiall vse : but it is either the battlements which were made by gods commaundement , least any should fall , because their houses had flat roofes , o● else some corner of the temple ; howsoeuer , it was a dangerous place . if thou be the sonne of god , cast thy selfe downe , &c. ] in this verse is set downe the second temptation , and in a syllogisme it may be thus concluded ▪ if thou be the sonne of god , then cast thy selfe downe : but thou sayest , and art perswaded that thou art the sonne of god , therefore thou mayest cast thy selfe downe . here we must marke the scope of the diuell in this second temptation , which is this , to tempt our sauiour christ to presumption , to perswade him to presume of gods mercy , and to bring him to a vaine confidence in his fathers protection , without vsing lawfull meanes . and in this second temptation we may obserue one especial thing , which the diuel aimes at in his temptations , namely , to perswade him to a vaine presumption of gods mercy . and surely we see the diuel preuails much in these days by this argument : for we see how some men crie , god is mercifull , god is mercifull , and so presume & grow secure in sinne , and take occasion of gods mercie to sooth themselues in their sins . others , they say , i am either elected or reiected , and if i be elected , i am sure i shal be saued howsoeuer i liue ; if i be reiected i am sure i shall perish , though i liue neuer so well : and thus men liue as they list . others say , i know the lord will prouide for me , and therefore refuse to liue in any calling . and as for those which make profession of the gospell , the diuell he labours to perswade them , that it is sufficient to professe religion , though they practise not the duties of religion : as the fiue foolish virgines , who held out their blazing lampes , yet wanted the vessel of oile to maintaine their lampes . this being so , it should admonish vs al to take especiall heed , that we be not ouer com● of satan in this kind , seeing the diuell knowes our nature , and seeth that to presume and thinke well of our selues , it is a thing very fitting and pleasing our nature : whereas despaire , it is a troublesome thing , and brings men often to a greater sight of their misery : and the truth is , the diuell preuailes with a thousand to one more by presumption then by despaire : despaire kils thousands , securitie ten thousands . and it is to be noted , that when the diuell had in the former temptation laboured to bring christ to despaire of his fathers prouidence , now he labours the cleane contrary , to bring him to presume of gods prouidence . and here we may see the diuels exceeding cūning , that he fought to cary our sauiour christ from one extreame to another . and thus doth the diuell deale with all men , he seeks to draw men either to presumption or else to despaire , and labors to cary them from one extreame to another , as from couetousnes to prodigalitie , and so of the rest . and therefore we must labour to auoide both the extreames , neither to presume too much , nor yet to be cast downe by despaire , but to keepe the golden mediocritie , euen as christ doth in this place . cast thy selfe downe . ] he would haue christ not to shew by his doctrine , but to worke a miracle , that he may know him to be the son of god. this shewes the nature of all wicked men ; they care not for the doctrine of god , but they crie out for miracles : as we may see in herod , he desired to see our sauiour christ worke some miracle , but he contemned his word and doctrine . and the iewes who persecuted christ and his gospel , yet when he was vpon the crosse , they would haue him worke a miracle , to come downe when he was nailed hand and foote . and all wicked men are of the same nature , more to regard and desire a miracle , then to heare the blessed doctrine of iesus christ. cast thy selfe downe ] the diuel hauing proued before the faith of christ to be most cōstant , that he would not so much as doubt of his fathers prouidence in his greatest need , now he takes occasion from the graces and gifts of christ to bring him to presume , and to haue a vain confidence of his fathers protection . and so wil the diuel deale with all the members of christ ; if he cannot preuaile by our weaknesses to bring vs to despaire , then he wil take occasiō by the graces and gifts he sees in vs , to make vs presume : as often he preuailes by this meanes to make men swell and thinke highly of themselues for some grace they haue receiued , of learning , wit , eloquence , &c. to puffe men vp with satanicall pride and ouerweening o● themselues . then cast thy selfe downe . ] the lord gaue the diuel permission to place christ in a dangerous place : but yet the diuell coul● not go any further to hurt christ there ; 〈◊〉 cast him downe he had no power , but perswades him to cast himselfe downe . where we see , the diuels power is limited , his power is not so great as his malice is to mankind ; but the lord doth limit satans power , and in all things hath care of his owne children , that satan can do them no harme . for the diuel , though he had set christ vpon the top of the temple , could not for his life cast him downe ; where we may see , the diuell for all his malice can go no further then god giues him leaue . and this must comfort vs : for as god the father limits satan in respect of christ our head , so doth he in vs his members . now followes the reason which the diuel vseth , the better to perswade christ to yeeld vnto his temptation : for it is written , he shall giue his angels charge ouer thee . when as the diuell heard our sauiour christ alleage scripture ; he like an ape imitates christ , and begins to alleage scripture roundly as wel as he . and therfore we must be wary how we entertaine doctrines of heretikes , and false teachers , though they seeme to proue them by the scriptures : for the diuel he hath his scriptum est , it is written , as ready as may be . but we must learne to proue the spirits , that is , the doctrines of men , whether they be of god or not , . iohn . . lest the diuel and wicked men deceiue vs ; for we see here how the diuel can alleage scripture , and that fitly for his purpose . and it is the subtil practise of the diuel to alleage scripture , that so he may perswade men to receiue his damnable doctrines , and become heretickes and scismatickes . and to this end he doth grosly abuse the scriptures ; yea when he would perswade men to liue in sinne , he hath his , scriptum est , very ready , and can tel them , at what time soeuer a sinner doth repent him of his sinne , he shall haue mercie : and truly by his abusing of scripture he preuailes with many . the wordes which the diuell alleageth are taken out of the fourescore and eleuenth psalme , the eleuenth verse : for he shall giue his angels charge ouer thee , to keepe thee in all thy wayes , &c. now the diuell in alleaging and propounding the words is very precise , and sheweth himselfe very carefull in repeating of the words : in so much as he will not leaue out no not this particle [ for ] which might well haue bene left out . yet in the end he stickes not to leaue out a whole clause , which is the maine point and ground of gods promise : namely , this : to keepe thee in all thy wayes . where we may see , how the diuell doth most vil●ly abuse the scriptures of god : and it is vsuall with him in his allegations , to put in , or to put out something , or some way or other to depraue them , or to corrupt the sense and meaning of the scriptures , to serue his owne turne . and as this is the diuels manner in his alleaging and dealing with the scriptures , so do the papists as his scholers . for though in word they hold the scriptures , yet it is vsuall with them to put in , or leaue out , or by some meanes to corrupt and depraue thē in the sense and meaning , as might be shewed by example . well , seeing the diuell is so skilfull in the scriptures , and can alleage them so readily and so fitly for his purpose , and withall is so malicious to mince them and depraue them , it should make all men to studie the holy scriptures , that so we might be acquainted with them , and be able to disclose and to descry satans fallations and subtilties : and we should wish with moses , that all the lords people could prophecie . but especially the ministers of the word , they must labour to be thorowly acquainted with the booke of god , to obserue euen the circumstances of the text , else the diuell will cast a mist before their eyes , and beguile them with his subtill fallations : and therefore they must do as ezechiel did , eate vp the book of god. and that we might not perceiue satans subtilties and deceit , he labours to keepe men in ignorance of the word , and by all meanes to haue the scriptures hid and darke : and if it were possible , to root out the schooles of learning , and that the bible might be burned . and as he preuailes in poperie , to bring men to this , that all religion , and the scriptures might hang on mens deuises and mans learning , as they do in poperie ground all vpon lumbard the maister of the sentences , and barre the common people from the scriptures , locking them vp in an vnknowne tong : so with christians he taketh the like course , for he perswades them , that the scriptures are hard to be vnderstood , and very obscure and troublesome , and therfore he drawes men● minds from the studie of them , to reade the writings of men , because they seeme to be more pleasant and delectable ; that so 〈◊〉 being not acquainted with the text , might not descrie his deceipts and subtilties . againe , seeing the diuell can alleage the word of god and say , it is written , and that he can bring in scripture fit for his purpose ; what a shame is it for christians , if they do not labor so to know the scriptures of god , that they may alleage them as occasion shall serue : & that not as some do , to heape place vpon place without all reason , but to alleage them fitly and to the purpose ? lastly , seeing this is a diuellish and satanicall practise , in alleaging the scriptures to depraue and corrupt them , to leaue out and put in at his pleasure , it must warne vs , that when we are lawfully called , we do speake and vtter the words of other men , euen all , & no more but all , neither putting to them nor taking from thē , and that without changing their words or the sense and meaning of them . he shall giue his angels charge ouer thee ] the true sense of the place is this , that the lore had a speciall care of his people ; and when he sent any iudgement vpon the israelites , he gaue them this comfortable promise , that in the middest of all their troubles he himselfe would protect them . and as this promise was made to them , so it is generall to the whole church of god , and belongs to vs. for in all common iudgements and calamities , the children of god which walke in his waies , shal be sure to haue protection and securitie : for the angels of god , by his appointment , do hold them vp , as it were in their hands . in which words there is a comparison taken from nurses , who hauing children committed to their care , do hold them very charily and tenderly in their hands , and dare not let them go out of their armes : euen so the angels of god by his appointment ▪ become euen as nurses to his children in all their lawful wayes , and do attend vpō them , and are very carefull to protect them from danger , so long as they keepe themselues within the compasse of gods word . it is true indeed , that iudgement begins at the house of god , and he often afflicts his dearest children to trie their faith and patience , yet is is most certaine , that in commō calamities the children of god shall haue protection and security : yea the angels of god ( as it were nurses ) shal hold them in their hands , and defend them , so long as they keepe themselues in the wayes of god , and within the compasse of his will in his word ▪ but if they leaue the way of gods commandements , and wāder in by-paths , and go out of their lawfull callings , they haue no assurāce of gods protection , neither haue gods angels any charge to watch ouer them , seeing then god hath made so mercifull a promise of protection , to all them that walke in his wayes , and within the compasse of his commaundements , it should warne vs all to beware how we go out of our wayes and lawfull callings , but that we studie the law of god , and as we looke for his protection , to keepe within the compasse of it . iesus said vnto him , it is written againe , thou shalt not tempt the lord thy god. ] in these words is cōtained the answer of our sauiour christ , to the second temptation of the diuell ; wherein he doth oppose scripture against scripture . but to expound that place which the diuell alleaged , and to shew how vilely satan abuseth the word of god , he alleageth another place of scripture , wherein our sauiour christ answers the diuell , that it is true , god hath made sundry promises in his word , of protectiō to his people , but yet so , as if they refuse to walke in the cōmandements of god , and to vse such lawfull meanes as he prescribeth in his word , he is not bound to perfome them , for they be made vpon that condition , againe it is written , ] seeing our sauior christ doth alleage another place of scripture , to expound that the diuel brought against him , and to shew how he abused scripture : hence we gather , that the holy scriptures are of themselues sufficient to interprete themselues , for so christ alleageth another text of scripture to expound that which satan alleageth , and to confute his abusing of it . so we find that ezra did expound the law of god , and giues the sense of it by the scriptures , and so expounds the one by the other , nehem. . . ( iunius . ) now if the seruants of god could do this in the old testament , how much more may we in the new , wherein many things are most plainely opened and expounded by christ and his apostles ? but the papists cannot by any meanes yeeld to this doctrin , for they hold , that that which must interprete the scriptures , must haue iudiciall power and authoritie to iudge of the sense of the scriptures ; but they hold the scriptures are but a dumbe letter , and therefore are not able to iudge of the sense ād meaning of the scriptures . yet for all that ▪ we see ( by the example of our sauior christ ) that the scriptures are of sufficient power to giue the sense of the scriptures , to interprete thēselues , and to shew what is the true sense of the scriptures , though they be dumbe . and as we see , that a mā may aswel shew his mind to his friend by letters and writing , as by word of mouth : euen so the lord god speakes now to his people by the scriptures , as well as he did in olde time by his owne liuely voice from heauen . but if the papists will yet deny the scriptures to haue power to iudge and determine of the sense of the scriptures ; then would i know , who hath this power giuen vnto him ? they answer , the church must giue iudgement , and determine of the sense of the scriptures : but that is false , for the lord hath not giuen any such power to the church , to determine of the sense of the scriptures at her pleasure , but only he hath giuen to the ministery of the word , to open and expound the scriptures by the scriptures thēselues . as a lawyer hath not that power to iudge of the law of his prince , and to giue what sense he listeth , but onely to expound the law , and to giue the sense of it by the words of the law , and other circumstances cōcerning the same . the church of rome say further ; they 〈◊〉 determine of the sense of the scriptures , either by the rule of faith , or the consent of the fathers : or , if they faile , then the pope he is 〈◊〉 determine of them , as one that cannot erre . concerning the rule of faith ( by which they vnderstand vnwritten traditions ) how can they be fit iudges to determine of the sence of the scriptures , vnlesse we will gi●e more authoritie to vnwritten verities then to the written word of god ? nay onely the scriptures must be the rule of faith , and only the scriptures iudge and determine of the sense of themselues . neither is the consent of fathers a sufficient rule to giue iudgement , and to determine of the sense of the scriptures : for we know that they being men , and many of thē ( hauing not the knowledge of hebrew and greeke , yea and most of all in expounding the word ) are subiect to error , and sometimes do erre . and by the same reason the pope is no meete man to be the iudge of the scriptures , and to determine what should be the sense of thē , seeing he is subiect to manifold errors , and many popes haue erred in the foundations of religion . now follow the words of christs answer , taken out of deut. . . thou shalt not tempt the lord thy god. first we must search what this word , to tempt , signifies : secondly , the maner how god is said to be tēpted : thirdly the cause and root of this tempting of god. first , to tempt god , is to proue or to make trial whether god be such a one as the scriptures report him to be : namely , whether he be so iust , so mercifull , so mightie as the word of god describes him to be . so the propet dauid expounds it , psal. . . your father 's tempted me , and proued me in the desert . where to tempt , is to proue gods iustice and mercie , whether he were so iust and mercifull as the word sets him out to be , and as he promised to be . secondly , for the manner , it is not simply to tempt and to make triall of god , but to tempt god , is to make needlesse triall of gods power &c. when we haue no cause to try the lord : and so it is taken here in the words of christ , thou shalt not tempt , that is , thou shalt not take needlesse and vnnecessarie experience and triall of gods power and goodnesse . thirdly , the cause which moueth men to tempt god , is a distrustfull and vnbeleeuing heart , euē want of faith . so the israelites tēpted god , psal. . ver . . . they tempted god in their hearts , and required meate for their lust . and the reason is , vers . . because they did not beleeue in god , and did not trust in his helpe , because they did not relye vpon his care and fatherly prouidēce : so that vnbeleefe was the roote of this their tempting of god. so then to tempt god , is to make needlesse and vnnecessarie triall and experience of his mercie , goodnesse , power and iustice , proceeding from a distrusting heart . now god may be tempted fiue maner of wayes . first , when men will take vpon them to appoint god the time when , the place where , and the maner how god must helpe them , and accomplish his promise to them . thus the israelites in the wildernes wanting water , they say : is the lord amongst it vs or no● shewing , that through the lord had promised he would be with them , yet vnlesse he would at that time giue them water in their need , they would not giue credit to his promise . againe , psal. . ● though the lord had giuen them water , yet they say : can he giue bread also , or prepare flesh for his people● still shewing , that vnlesse the lord would at their pleasures , & now presently send them meate , they were readie to distrust his prouidence . and therefore it must admonish vs , that we must not in our requests and petitions ( as the bethulianes did ) appoint god the time , place , or meanes how we would be helped in pouertie , sicknesse , or other waies ; but cōtinuing in prayer , waite vpon the lords leysure , and leaue these circumstances to his good will and pleasure . secondly , god is tempted , when men will not beleeue his word , but do demaund signes and wonders from heauen , as the scribes and pharises did ( ioh. . . ) tempt our sauiour christ , not beleeuing his doctrine , vnlesse he would confirme it by some miracle . and thus all they tempt god , who refuse to beleeue the doctrine of god , because it is not confirmed vnto them at their pleasure by signes and wonders . but some may say : what , is it not lawfull thē to demaund and require a signe at gods hands ? yes we may sometimes : and so we reade that gedeon did require a signe of god and sinned not : so did hezechiah . . king. . . in two cases men may aske a signe of the lord. first , when the lord giues a man commaundement to aske a signe , then we may aske it lawfully : and thus the lord bid● achaz to ask a signe , and he sinned in refusing to do it . secondly , a man may aske a signe of god , when it is necessarie for the confirmation of a man in some extraordinarie calling : as we see in gedeon being extraordinarily appointed of god to be the captaine and deliuerer of gods people ; he being not fully perswaded of this his vocation , desired a signe of god , not of infidelitie , but the better to resolue himselfe of gods calling him to that busines . and so it was in hezechiah , to perswade himselfe of gods extraordinarie deliuerance from an extraordinarie di●ease . the third way whereby men tempt god ▪ is when men liue in sinne continually without repentance , and so will trie gods mercie : and thus the israelites tempted god , num. . . and so all those which liue in ●inne from day to day without repentance , do indeed tempt god and abuse his patience , mal. . . and therefore seeing that this is euen to tempt god , to liue in sinne without repentance , it must stirre vs vp all to take heed how we runne on in sinne : but that we do wi●● speed repent and breake off the course of our sins : for so long as we liue in sinne without repentance , we tempt god , and then we can promise no safetie to our selues , neither looke for the protection of gods angels , but ly euen naked to all gods heauie iudgements . the fourth manner of tempting god , is to inioyne men the obseruations of the ceremoniall lawe , as it appeareth ast. . . the iewes are said to tempt god , in that they vrged the obseruation of the ceremonies of moses . and by this we may iudge of the present estate of the church of rome , and of their religion ; which stands for the most part in vaine and superstitious ceremonies ; and that which is worse , of iudaisme and gentilisme . the last way how men tempt god , is , not to vse the lawfull & ordinarie means which god hath appointed , either concerning mens soules , or concerning their bodies : and this is here vnderstood in this place , when christ saith : thou shalt not tempt the lord thy god. when we shal refuse such lawfull and ordinarie meanes as the lord hath appointed , and vse extraordinarie ; euen as a man hauing a readie way ouer a bridge , should leaue that , and thrust himselfe into the water , what were this but to tempt god ? or when a man hath the ordinarie way to come downe by the steppes or staires , and refusing that shold cast himselfe downe from the top of a steeple ? so those men who contemne the word of god , and will not vouchsafe to heare , what do they else but euen tempt god ; seeing they refuse the preaching of the word , which is the ordinarie meanes to saue mens soules ? and thus satan tempted our sauiour christ to tempt god. for hauing now set him on the toppe of the temple , in a dangerous place , he perswades him to cast himselfe downe : and he addeth , that he may be bold to do so , because god hath giuen his angels charge to looke vnto him , that he take no harme . but our sauiour christ answers him ; that were to tempt god , seeing he had the lawfull and ordinary way to go downe by the staires , and therefore he had no reason to cast himselfe downe . in a word , all those tempt god , which either refuse the ordinary meanes god hath appointed , or do wilfully cast themselues into daunger , being not called thereunto of god : as peter hauing no calling of god , went and thrust himselfe into caiphas hall , to see what became of his maister : & the three worthies which ventured through the hoast of the philistims to fetch water at the well of bethell for dauid , whereas he might haue had it without danger at home . here some may aske , what we are to iudge of those which vse to walke on ropes on high places , and on the toppe of houses : whether do such men sin or not ? ans. these men do so either with a calling or without a calling , such as do it by vertue of their lawfull calling , as mosons and such as build churches and houses , and so by reason of their trades work on high places , cannot be said to tempt god : nay rather so long as they walke faithfully in their lawfull callings , they may assure themselues of gods blessing and his protection . but as for those who to shew their agilitie ; and to make sport , walke on ropes , or runne vpon the roofe of houses , these men hauing no calling from god so to do , they cannot looke for gods protection ; nay , they in so doing tempt god , casting themselues vpon daunger . and our sauiour christ might a thousand times better haue done this which satan wold haue him here to do● yet would he not put himselfe into needlesse daunger , lest he should tempt god ; much lesse ought any man else aduenture to do it . and in this , that our sauiour christ vseth the ordinarie way , euen the staires , we may learne , that if any man looke to haue gods protection and blessing , he must also make sure to vse the lawfull and ordinarie meanes appointed of god , & keepe himselfe within the compasse of his calling : yea if we desire to find comfort in any of gods gracious promises , we must be wary to keepe our selues within the compasse of his commaundements : but if we leaue them , then we find no true comfort , neither haue we any promise of protection from god. but so long as we walke in obedience of gods commaundements , and within the compasse of our callings , we haue this blessed promise from god , that his angels shall take the care of vs , to guard and to defend vs. againe , the diuell taketh him into an exceeding high mountaine . ] in the seuen verses going before , we haue heard of the two first temptations of our sauior christ ; now followeth the third . in this third temptation we are to consider againe three especial points first , the preparation of the diuel , ver . . secondly , the temptatiō it selfe , ver . . thirdly , christ his answer , ver . . and first of all seeing the diuell doth thus arme himselfe , and comes prepared three times , in three seuerall temptations , it should teach vs all on our parts to prepare our selues continually , and to be ready to resist his temptations . in the diuels preparation note two parts : first , he taketh him to an exceeding high monntaine : secondly , he shewes him all the kingdomes of the world , and the glorie of them . but how could the diuel cary our sauiour christ to this high mountaine ? i answer , he might do it two wayes : first , by vision : secondly , by reall transporting of his body from ierusalem to this mountaine . some thinke that this was onely in visiō : but i rather thinke our sauiour christ was caried locally and really ; for our sauiour christ his temptations are not imaginary , but true and reall temptations ; and the words import no lesse , but that he was really and locally transported from the citie to the mountaine . the reasons why the diuell caried our sauiour christ to the mountaine , are these : first , because the diuell in all things desire● to imitate god , and to become as it were gods ape . now we reade , that the lord caried moses to the mount nebo , to shew him all the land of canaan ; so the diuell to imitate god , and by imitating god , to match him , and so to disgrace the lord , carieth our sauior christ to the mountaine , as it is likely , to imitate gods dealing with moses . secondly , the diuell caried our sauiour christ to this high mountaine , as a most fit and conuenient place to broach this his third and last temptation now in hand . in that the diuell doth carie our sauiour christ from ierusalem to this hill locally ; hence we learne , that he may by gods permission , haue like power ouer the deare children of god , not once , but twise , nay thrise , & oftentimes . we see this true in our sauior christ the head : therefore if the lord permit satan , and by his permission giue the diuell libertie to transport our bodies from place to place , we must not be discouraged . seeing the same thing befell the head , it may also befall his members , which we are . the second part of the diuels preparatiō , is this , that he shewes him all the kingdomes of the world , &c. now concerning this , we may not think the diuell could do this in deed and truth , to shew christ all the seuerall kingdomes of the world , as they be here placed vpon earth , for that is a thing impossible : for there is no hill so high , that a man might see them all . nay , if a mā were as high as the sunne , and could see neuer so clearely , yet he could but see the one halfe of the earth ; and therefore we must know , he shewed them in a counterfeit vision . now these visions of the diuell , they be either of the outward senses , or else of the vnderstanding . of the outward senses , as the delusions of the diuel , making men thinke they see that they do not see indeed . so the diuel is said to shew samuel to saul in a vision in his proper habite : and this was indeed but a coūterfet samuel , not that true samuel , who rested in the graue concerning his bodie , and remained in heauen concerning his soule . secondly , there be false visions and deludings of the vnderstanding ; as the lord speaketh , that he will make the false prophets ashamed of their lying visions . and some of these visions come vnto men sleeping , called dreames . deut. . . some come waking , as to such as haue their braine crased , they oftentimes haue visions , and thinke themselues to be kings or prophets , as iohn baptist , &c. now concerning this vision of christ offered by the diuell , he did it not onely to the mind of christ , but also to his out ward eye , and visibly . by this practise of the diuell we may behold his wonderfull skill and power , in that he can resemble to the outward senses in such a strange manner , euen as he listeth , so great and wonderfull matters . and the like is done by magicians and coniurers , who by the helpe of the diuel , can reueale and shew things done in a farre countrey , or things that be lost , in a glasse : or for things long passed , can resemble them to outward sense in a glasse , or in the aire . so that those are deceiued who are of mind , that they cannot do this : for if the diuell could shew christ all the kingdomes of the world and the glorie of them in so short a time , then much more can he shew some one particular thing to the eye and sense of man. now let vs marke the diuels drift in this temptation , & setting before christs eyes this goodly and glorious sight : sure it was to this end , that the diuell might by this meanes more easily wind himselfe into the heart of christ : and therefore he sets this thing before his eyes , that christ might be moued by them , and take some delight in them , and delighting in them might desire them , and so satan might in the end ouercome him and insnare him . and this hath bene the auncient practise of the diuell , as genes . . first , to moue evah to cast her eye vpon the apple , to marke the beautie of it , then to like it , thē to desire and lust after it , and so in the end to tast of it . and thus he dealt with christ : first , he shewes this glorious sight , and the beautie of all these things , that if he could , he might haue moued him to desire them , and so make his temptation take place . seeing this is satans auncient subtiltie , it must warne vs to take great heed of our outward senses , especially the two senses of learning , namely , seeing and hearing . the eyes and the ●ares be the two windowes of the soule : and if the diuell can get in his head there , he will easily wind in all his bodie , and poison our soules . we had need therefore to counterguard our hearts , to keepe them with all diligence , euen aboue al watch and ward , and euermore to take heed who , & what enters into our eyes and eares , and to make sure w● keep carefull watch at those doores . we mu●● pray with dauid : o lord set a watch before my mouth , and keepe the doore of my lippes : and with holy iob , make a couenant with our eyes that they behold no vanitie . this if we do , death shall not enter in by these doores and windowes , but we shall preserue our soules in puritie . now when the diuell shewes our sauiour christ this goodly shew , let vs mark the maner : he shewes christ all the beautie , the glorie and delight of them : not the troubles , vexations , calamities and daungers of them . and thus will the diuel deale with vs ; if he would tempt any one to some sinne , he neuer shewes but hides the miserie & daunger , the curses and calamities that will ensue vpō that sinne : but he shewes the profit , gaine , pleasure , delight and commoditie that that sinne will affoord them : that by this meane● he may bring them to his bow , and moue them headlong to rush into the commiting of sinne . indeed when he hath got his purpose , and preuailed thus farre to bring a man into sin , then he will lay it open in most vgly maner , and lay before a poore sinner the horror and punishment due to his sinne , that so he may make a poore sinner breake the necke of his soule in despaire . further , marke how the cunning diuell shewed not these goodly and glorious sights in the first or second temptation , but reserued them for the last , and that in great subtiltie . for the diuell know very well , that if any would peruaile , then surely the desire of honor , of preferment , of profit and pleasure , would moue the heart of christ. and in this subtiltie he shewes , that this is a most daungerous temptation which comes from the right hand , that is , which proceeds from profit , pleasure , preferment and honour . and by this temptation he preuailed more against dauid , then he could when he was in great conflict , and persecuted by saule . so prosperitie and ease in the primitiue church in the dayes of constantine , did more preuaile with christians , then persecution and tribulation could do for the space of three hundred yeares before . and those which could be moued by no other meanes , yet the hope of honor , profite and pleasure hath ouercome and preuailed with them . thus ease slayeth the foolish : prosperitie is as a slipperie way : and few hauing rest are edified , and walk in the feare of the lord , & the comfort of the holy ghost , act. . . luke cap. . . he addeth the circumstance of time , that the diuell shewed all this to christ in a point or moment of time , in so short a time as possibly might be , with maruellous speed & celeritie . and this the diuell did being subtill , the more to inflame th● heart of christ to desire them : and therefore he set his wares open , and as it were in a glimpse gaue him the beholding of the beauty of thē . so we see , if mē see some st●āg● and beautifull thing , and haue but a blush or a litle glimpse of it , they desire it with mor● eagernesse , & more greedily affect it . eue● so he would haue dealt with our sauiour christ , he would haue affected his hea● with this sudden and glorious spectacle . now followeth the temptation it selfe , in these words : and said vnto him , all these will i giue thee , if thou wilt fall downe & worship me . in this temptation we must first marke the scope and drift of the diuell therein . in the first temptation he laboured to tempt christ to distrust and vnbeleefe : in the second , to puffe him vp with vaine confidence and presumption : now in this third , he tempted christ to commit idolatrie , euen to worship the diuell . and truly this hath euer bene the practise of the diuell , to seeke to ouerturne religion and good conscience by these three things , honour , profite , and pleasures . among protestants and protestant ministers he hath preuailed much by these meanes . when as for the ministers of the word , many haue in hope of profit and preferment , forsaken true religion & cleane abiured it , and taught the cleane contrarie , euen that which the papists hold and teach : so we see that protestant merchants for hope of gaine , do carrie ouer to the church of rome all such merchandize of waxe , &c. as the papistes vse to maintaine their superstitions and idolatrie . and among common professors , many of them to saue their lands , liuings , and places , haue chaunged as religion hath changed ; now papists , now protestants , like to camelions into any colour . of this we had experience in queene maries dayes : few great men remained protestants , but yeeded to the idolatrie of those times . this third temptation hath two parts : first , a promise : secondly , a condition . and here the diuell saith not : i will procure thee these things at gods hands ; but in his own● name , i will giue thee , all these , to make chrit depend vpon him for them , to trust in him , and to deny his confidence in god , and to relie vpon the diuell for an inheritance in this world . in which vile practise of the diuell , we may behold his shamelesse boldnesse , who dares offer christ the gift of all these , conditionally , if he would worship him : whereas indeed they did all most properly belong to iesus christ himselfe , and were his owne ; neither had satan any title to them , but onely by vsurpation . and as the diuel here with christ , so he dealeth with most men of the world , to tempt them to depend vpon him for the wealth of the world , and to make the diuell their god. for though mē deny this in word , and say , all they haue , god hath sent it , they thanke god : yet their wicked practises shew the contrarie , that they do indeed depend vpon the diuell for gaine and profite : seeing most men get their goods by false waight● and measures , by deceit , fraud , cousinage , by lying , swearing & forswearing . now while they get that they haue thus by such vile and wicked meanes , it plainly shewes that all they haue , they haue it of the diuell , & depend vpon him for wealth , & so make him their god , though in word they deny it neuer so much . secondly , the diuell knew christ was a king , and that his kingdome was not of this world , but spirituall , exercised especially in mens consciences : now the diuel he labours to tempt christ to become an earthly king , which if it had taken place in christ , he knew then that he could not be that true messiah , who should raigne spriritually in mens consciences . and in like maner deales the diuell with the members of christ : for the church of god hath a kingdome , and that is spiritual in the word of god. now the stewardship is the dispensation and ministery of the word preached , and against this the diuell laboureth that it may become an earthly kingdome , not spirituall but carnall , not in the power of the spirit , but in the carnall wisedome of mans eloquence ; and so by all means to ouerturne the true kingdome of christ. thirdly , we see here how the diuell maketh very large and liberall promises , though he meant to performe nothing , neither could he though he would . this must teach vs to study that we may be contrary to the diuel , and therefore that we do warily consider what promises we make , whether the thing we promise be lawfull , and in our owne power , and that we do it with sincere harts , voide of deceit , and with purpose to be as good as our word : and when we haue promised , accordingly to performe our promise ; for that is a marke of gods children , and a fruite of the spirit and true faith , in doing the duties of equitie . and in that the diuel shewed all these vnto christ , euen the seuerall kingdomes of the world , it is manifest he knew them all , and was well acquainted , and had trauelled through them , as he confesseth , ioh. . . and in that he could shew the chiefest glory and beautie of them in such a short time , it is cleare he was cunning in them , and the seuerall estates and conditions of them all . and we see , that the diuel in propounding all these glorious kingdomes vn●● christ , he did tempt him to ambition , tha● he would set his heart on them and so desir●● them . and herein note one of his most principall practises , which is the ouerturning 〈◊〉 kingdomes : for the diuell desireth to do the greatest harme and most mischiefe that he can . now in the ouerthrow of a kingdome , many go to wracke ; and to effect this , he seekes continually to puffe men vp with ambition , that they may desire and gape for preferment and honor . the lord hath in mercy placed ouer vs in this kingdome a gracious prince and a christian queene , & the diuell hath long enuied this our prosperitie , and sought sundry by-plots and manifold practises to ouerthrowe our state , to cut off the head , and to cast her crowne into the dust . and to this purpose he hath raised vp many wicked and rebellious subiects : but the lord hath in mercie brought all to nought . and therefore the remembrance of this should moue vs all to thankfulnesse , for this great mercie of god in defending both prince and people , and bringing to nought all such rebellious wretches , confounding those ambitious heads , and all their vile and trecherous plots and deuices : and we must shew this thankfulnesse in the duties of repentance and sincere obedience . secondly , this must teach vs to pray vnto god continually , for the preseruation of our prince and kingdome , that he would euermore confound and bring to nought all satans policies , and vile plots and practises of ambitious heads . and it is our duty , in token of true ioy and thankfulnesse , to do as the people did in the dayes of salomon , who shouted so loud , and cried out god saue king salomon , that the very earth rang againe : euē so should all true christians , to expresse the ioy of our hearts , pray day and night , god saue queene elizabeth . and herein is our comfort , that though the diuell with all his malice seekes to destroy both prince and people , and the whole kingdome , and hath his wicked instruments to effect the same : yet the lord god hath his angels which take care of his church and people , and stand round about them , to defend them both by sea and by land , that all the diuels in hell cannot hurt them : but the angels of god defend his children at home , and beate back all our enemies from inuading of vs. all these will i giue thee ] these words are the very words of the pope of rome , who as satans vicar , hath indeed the two hornes of the lambe , but he speakes like the dragon : he makes himselfe equall to god , he can ( as he sayth ) send to heauen and to hel , set vp and pul downe princes , he can do what he list , he can open and shut at his pleasure , pardon sinnes , and i know not what : which shewes he speakes the diuels language , the language of ashdod , not of canaan . luke . . . the diuell ads a reason further to perswade christ : for he saith , all these kingdoms are mine , and i cā giue them to whom i will. where first the diuell tels a loud lie , chalenging to himselfe the right of all the kingdomes of the world : for it is the lord his right alone , as we may see dan. . ● . where the lord speakes to that proud king n●buchadnezar by the ministerie of daniel : i beare rule ouer the kingdomes , & i alone ( sayth the lord god ) can giue them to whom i please . so then the diuell hath no power to giue them , neither hath any title to them , that he can bestow them at his pleasure : no , that belongs to god alone : yet we see satan will be an vsurper at large . secondly , marke the diuels arrogancie and shamelesse boasting , in that he dares chalenge all the kingdomes of the earth to himselfe , as though he were soueraigne lord of them , to do with thē at his pleasure . and let vs all learne by this shamelesse lying and notorious boasting of the diuel , to take heed that we be not like him in these sinnes , but study to be contrary to him : and therefore we must desire and study to speake the truth at all times , and take heed of boasting yea rather let vs thinke as humbly and basely of our selues as possibly we can , which is a good meanes to humble and cast downe our proud hearts : and let such know that are giuen to these sins , to lying and vaine boasting of this and that which they haue not , it argues great pride , and shewes they be very like the diuell himselfe in this point . if thou wilt fall downe and worship me . ] here is the second part of the temptation : namely , the condition , and the maine drift of the diuell in these words , is to bring our sauiour christ to manifest idolatrie , euen to worship the diuell himselfe . first , seeing the diuell durst be so bold to tempt our sauiour christ to idolatrie , and to worship himself ; hēce we see that the maine scope of the diuel is especially to deface religion , and the true seruice and worship of god , and therefore he assaults the church of god , and tempts men to bring them to embrace heresies , schismes , idolatry , that he might destroy the church of god : and thus he became a lying spirit in the mouth of foure hundred false prophets at one time . and when iehosuah the high priest came into the temple to performe the worship of god , he stood vp to hinder him , when he was praying for the good of the church . and so doth he in these dayes stand vp and seeke by all meanes to hinder gods ministers in the building vp of gods church . when christ hath sowne good wheate , thē the diuell soweth tares ; and whē paul would haue gone to preach the gospell to the thessalonians , the diuell hindred him ; and it is his speciall study to stop the ministery of the gospell : and therefore it is said that the diuell cast many of gods ministers into prison , reuel . . . reu. . . . there came euill and vncleane spirits out of the mouth of the beast , which entred into kings houses , to turne thē from the entertaining of the gospell , because that kings be either especiall nurses to the gospell , or else if satan can preuaile with them , become greatest enemies to hinder the course of the gospel . such frogges be these seminarie priests , monkes , friers , and popish iesuits , which lurke commonly in kings courts , and in the places of mighty men . then seeing the diuell is so painefull to stop the course of the gospell , to ouerturne true religion & the seruice of god : it must stirre vp all the ministers of the word of god , to labour and take paines , that their diligence in defending and vpholding true religion , and building the church of god , may counteruaile satans diligence in hindering of it . secondly , it behooueth all christians not onely to pray for themselues , but seeing the diuell labours the ruine of the church , specially in preuailing with princes and great men , we must pray for the good of gods church and children , and euery member of it : by name , for kings & queens , &c & good reasō is there that we should do so : for in the good and flourishing estate of the church we all receiue benefite by it , and fare the better for it . thirdly , if satan durst set vpon the sonne of god , and tempt him to idolatrie and to worship the diuell , then much more will he be tempting vs to the like sinne , and set vpō sinfull man to moue him to worship him , and make him his god. but you will say , there is none so mad to worship the diuell , to make him our god : oh we defie him . true it is , men say they defie the diuell , and spit at him , but alas if we consider their dealings , we shall see the diuell sits in their hearts , and rules there as god. do but cast your eye vpon the three maine religions of the world , the religion of the turke , of the iew , and of the papist ; and it will appeare that most men worship the diuell and make him their god : because the turke he is ignorāt of the true god : the iew worships god the father , but not by iesus christ , whom they deny : the papist worships a false and counterfeit christ forged by themselues , and neuer read of in the word of god : for they make him a sauior in part , & a priest to be creator , or the maker of his creator . that it may appeare , that these three sorts of people do not worship the true god , but euen the diuell himselfe , let vs marke these principles . first , that al doctrines set downe and inuented by man , concerning gods seruice and worship , being against the word of god , they be the doctrines of diuels : so saith paule . tim. . . . that there shall come false teachers , which shall teach doctrines of diuels : and what are these ? vers. . he saith : such as forbid to marrie : and teach men that some meates be holy in themselues , & some vnholy and not lawfull to be eaten . the second principle is this , all worship of god deuised by man , being against the word of god , is the doctrine of diuels . so the gentiles offering to idols paule saith they offered to diuels : yet none of them intended that , but rather by the idols offered to god. so whatsoeuer worship shall be inuented , being against the word of god , it is indeed the worship of the diuell , not of god. now by these two principles it appeareth , that the worship of god performed by the turkes , and by the iewes , it is no worship of god , but the worship of diuels : seeing both of them worship the father out of the sonne . and the worship of god in poperie , it is no better then the worship of the diuel , seeing they worship god out of the true christ , and haue forged to themselues a false counterfeit christ. and if paule might truly affirme of the gentiles , that they worshipped not the true god , but offered to diuels : then mnch more may it be auouched of that abominable sacrifice of the masse , that it is indeed the worship of the diuell , seeing it is more vile idolatrie then that of the gentiles . now it will be said : though the diuell preuaile thus with them , yet he cannot preuaile so with protestants , neither can they be said to worship the diuell . i answer : that in truth there be thousands of protestants in the world who do worship the diuel : for all those which do onely in outward shew professe true religion , but in heart loue the world , set their hearts vpon pleasures , profites and preferments , such professours do in truth make the diuell their god , and may be said to worship the diuell . for to whom soeuer they giue their hearts , to them they do giue worship : but while they set their hearts on these things , they do not loue god neither do they beleeue in god , and rest vpon him as their god ; and therefore they make the world their god , and so worship the diuell . fourthly , by this practise of the diuell , we see those men confuted , who thinke that the diuell cannot make a league with men , as with witches , coniurers , &c. for we reade and know such things haue bin done , and here we haue a manifest proofe of it : for the diuell offers a league to christ : there was nothing wanting but our sauiour christ his cōsent . and if sinfull mā had bene in christs stead , questionlesse there had bene a league ▪ and for so great gaine he would haue the diuell his seruice . then said iesus vnto him , auoide satan , &c. ] now followeth the answer of our sauiour christ. and first in christs answer marke , in propounding of it he vseth first a speech of indignation and of defiance to the diuell and his offer : auoide satan : as though christ should haue said : i haue heard thee blaspheme both me and my father , & haue thus long suffered thee , but i will suffer thee no longer , get thee hence satan , i will not vouchsafe to answer to thy temptations any more . marke here in the answer of christ , that he was content to endure the diuels temptations and reproches , which concerned his owne person : but when he is so bold to blaspheme god his father , he can endure him no longer . now when he makes challenge and claimes title to all the kingdoms of the world , as though he were lord of them , and could bestow them at his pleasure , therin he blasphemed god his father . then this teacheth vs , that if we shall heare vngodly wretches blaspheme the name of god , we may not endure it , but haue indignation & great dislike of it . and if we heare black-mouthed rabshekahs blaspheme the holy name of god , by swearing , cursing , banning , we must be touched with griefe , to heare the glorious name of our god dishonoured , and if time and place require , manifest our dislike in open reprehension of it . whē ahab and iezabel being both wicked , heard that naboth had blasphemed god , they rent their cloathes in token of sorrow . so when hezechiah heard the blasphemies of rabshekah , he rent his cloths and was very much grieued for it . whē dauid heard the gentiles say , where is now their god ? this blasphemous speech did greatly affect him , so as his very teares were his drinke . and the bad speeches of the men of sodome , did much affect lot , & vexe his righteous soule , . pet. . . and as all men must be grieued to heare wicked men blaspheme the name of god , so especially those that be gouernours of others , and by name , maisters of families : as dauid saith psal. . he would not suffer a talebearer in his house , much lesse a blasphemer . and the magistrate is especially bound to looke to this , seeing it is the law of god ▪ that the blasphemer should be stoned to death : now this law is perpetuall . and if a man for speaking a word of disgrace against the person of the prince wittingly and willingly , shall iustly lose his life : then he that is a blasphemer , and speakes to the disgrace of the eternall god , is much more worthie to die a thousand deaths . secondly , by this answer of christ , we learne how to behaue our selues when any shall go about to perswade vs to depart frō his church , to renounce true religion ; we must accompt of them in that respect as the instruments of satan . if the father should seeke to withdraw his owne child from the true religion , the sonne must not spare the father , but must cast the first stone at him , deut. . and when peter would haue disswaded christ from going to ierusalem , he saith : get thee behind me satan : though he was an excellent apostle , yet in this christ accompts of him as of the very diuell . againe , in that christ bids satan now auoide , and will dispute no longer with him ▪ we must hereby learne how to answer the diuell in his temptations : though at the first , when his temptations be more mild , we may reply by the word of god , yet when satan shall be more violent in his assaults , we must imitate our sauior christ , & bid him auoide , and dispute no more with him . and whatsoeuer he shall bring against vs , when we are not able to answer him , yet let vs hold the maine conclusion in the word of god , not vouchsa●ing him an answer . it is written ] seeing our sauior christ now the third time answers the diuell by the scriptures , saying , it is written : we learne that the written word beleeued and vnderstood , is the most sufficient weapon to confute & to confound satan & his vile tēptations , else christ wold not now euē the third time haue made choise of this weapon : it is written againe . this confutes the papists , who make two scriptures , one vnwritten and inward , which is traditions , the consent of the fathers which haue liued in all ages ; & the other written in the holy scriptures . now they do make their vnwritten scriptures , as they call them , and the consent of fathers , to be of equall authoritie with the written word of god , which our sauior christ doth shew here , to be the most powerfull meanes to repell all satans temptations . and the holy scriptures which they call a dead letter , and make as though it had no power in it , eue● this alone is the sword of the spirit to confound satan : and therefore damnable is that their doctrine , which so abuseth the holy scriptures , & sets vp the erronious tradition of sinfull men . for if the written word had bene but a dead letter , our sauiour christ would neuer haue made choise of it abou● all other weapons three seuerall times to confute satan , euery time answering , it is written . secondly , by this answer of christ , saying , it is written , we learne how to behaue our selues when any shall seeke to turne vs from true religion , to embrace false religion , though we cannot answer their arguments , but they set such a colour on them by their wit and eloquence , and seeme to dazle our eyes that we can not see their deceits ; yet we must sticke to the scriptures , and clea●● fast to the text of the bible : and if we find but one sentence in al the bible to perswade vs of the truth of religion , we must hang vpon it with both hands , and let not o● hold go ; nay it must be of more force & credit with vs , then a thousand arguments that tend to the contrary . thou shalt worship the lord thy god only , ] in these words is contained the answer of our sauiour christ to the third temptation of the diuell . the words are takē out of deut. ▪ . where they are read thus , thou shalt feare the lord thy god , and serue him . now there may seeme to be some difference in the words , as they be alleaged by christ : for in that place of deuteronomy it is said , thou shalt feare the lord thy god : our sauiour christ saith , thou shalt worship . againe , our sauiour christ addes a word , which is not added by moses in that place , namely , thou shalt worship the lord thy god onely : this word onely is not in that text of moses . but if we vnderstand two points concerning the alleaging of scripture , there will appeare to be no difference ; the first is this , that christ and his apostles in their alleaging of scripture , do not so much sticke to the very ●illables , as aime at the sense of the scriptures which they alleage . the second thing is this , that our sauiour christ in alleaging scripture , seekes to expound scripture , and to open it in alleaging of it ; and so doing , he may well adde a word , when as the word he addeth maketh much for the meaning of the text . and thus christ in this place chaungeth the word , not mistaking of it , but rather to expound moses ; for whereas moses saith , thou shalt feare the lord , he meaneth that religious feare whereby we feare god , and worship him . now our sauiour christ he saith , thou shalt worship , shewing moses meant that feare whereby we do with reuerence and bowing of the body and adoring of god worship him , moued thereunto by religious feare , either in praying for some mercy we want , or giuing thankes for some benefite receiued . againe , christ in alleaging this text of scripture , he addes a word , yet so , as he doth it without any fault : for though this word ( alone ) be not in moses his text expresly set downe , yet it is included , and in sense it is vnderstood : for where he saith in the thirteenth verse , thou shalt feare the lord , and ads no more ; in the fourteenth verse he saith , thou shalt not walke after any other gods ; so that a mā may easily perceiue he did in sēse include it , though not expresse it in words : and thus we see our sauiour christ cleared . in the text of scripture alleaged by christ , note two points : first , what this worship and feare is : secondly , to whom worship is due . first , worship taken generally , signifieth the giuing of honor and reuerence to another . now this honour is either ciuill or diuine . ciuill honour is that outward reuerence we giue to men , by ●rostrating of the body , or bowing of the knee ; and the end of this ciuill worship is , that thereby we might acknowledge another to be our superiour : & therfore it is giuen of subiects to princes , or of inferiours to those that by some meanes are their superiours . and thus iacob worshipped , that is , gaue ciuil worship to esau seuen times , genes . . . this reuerence abraham gaue to the hittites , gen. . . & lot to the angels bowed himselfe to the ground , gen. . . where he gaue them onely ciuill worship and honour . so then it is manifest by these examples , that we may lawfully bow and bend the knee and kneele to princes , to giue thē this ciuill honour , thereby shewing we do acknowledge them to be placed aboue vs in authoritie and dignitie in the world by god. the second kind of honour is diuine or religious worship , when we giue such honor to another , that thereby we do ascribe diuinitie & diuine power vnto it , acknowledging thereby that it is some diuine thing aboue all creatures . and this we do first , when we ascribe the godhead to it , and make it god : secondly , when we ascribe gods attributes to it , as omnipotencie , prouidence , &c. thirdly , whē we acknowledge it to be the creator and maker of all things : fourthly , when we acknowledge it to be the giuer of those good things we enioy , and the defender of vs from euill . this diuine worship is either inward in the heart , or outward in the body . inward diuine worship is whē a man giues his heart to any thing , by beleeuing in it , by louing of it , and reioycing in it aboue all other creatures ; and that because it hath in it the god-head , or diuine nature , or is god , because it hath the attributes of god , because it is the creator and defender of all things , or else because it giues vs all good things , and keepeth vs from all euill . the outward diuine worship , is when a man any wayes by prostrating himselfe and bowing of his body , doth it to manifest his faith , hope , loue , confidence , feare , or any gift in his hart , thereby confessing it is his creator , defender and preseruer . so then here is a manifest difference betweene outward ciuill worship , and that diuine worship which is outward : because by that ciuill worship we do only acknowledge them to whome we do it , to be our superious : but by this outward diuine worship , we do acknowledge that to which we do this worship to be god , creator and defender of vs and all other things . now in this place our sauior christ meaneth not that ciuill worship , but he vnderstandeth outward diuine worship . there is another seruice mentioned , which is feare : when we giue & performe obedience to another , it is either a seruice absolute or in part : absolute , when we obey the commandement of another simply without all exception : when we obey another , not onely outwardly in body , but inwardly in soule , will , affections , & with the conscience : and this is proper to god alone , neither may this absolute obedience be giuen to any creature , onely god alone is to haue this absolute worship , so as we must obey him without all exceptions or question , and that in body , soule , will , affections , and in the very conscience . there is a second seruice , which is only in part , which we may giue to men , as to the magistrate being in authoritie aboue vs , vnder god ; for god hath giuen them leaue to make lawes , and power to giue commandements ; and they must be obeyed in ciuill things , yet with condition , in the lord , so long as their commandements stand & agree with gods commandements . again , they must be obeyed onely with our bodies : their lawes cannot reach vnto mens hearts and consciences , to bind them . and of these two in this place , we are to vnderstand that obedience which is absolute , to obey the commandement of the lord absolutely and simply without condition or exception euen in all things whatsoeuer he commaunds vs : following herein our father abraham , who to performe obediēce to the lord , forsooke his natiue countrey , & was ready to offer his sonne his onely sonne , his beloued sonne , his sonne izak the sonne of the promise . now followeth the person to whom this worship must be giuen . this diuine worship , whether outward or inward , is due to god alone , neither may it be giuen to any other creature , though neuer so excellent . and this is taught vs plainly by christ his answer , and it is agreeable to the first and second commandements , where we are forbidden expresly to giue this diuine and religious worship either to any creature , or to idols , but we must haue & acknowledge iehouah to be our god alone . reuel . , . whē iohn was about to worship the angell , and to giue him some part of this diuine worship , he forbids him , and tels him that he is but his fellow seruant , and chargeth iohn to worship god alone . so then by this which hath bene said , we see how fitly our sauiour christ answered the diuell , & alleaged this place of scripture to stop his mouth . the diuell had shewed him all the kingdomes of the world and the glorie of them all : and tels christ , if so be he would but acknowledge him to be the giuer of them , he would bestow them all vpō him . now our sauiour christ answereth , that he may not giue that honour to him , which belongeth to god alone and to none else . first , we learne from this answer of christ , that it is not lawfull for vs to giue this diuine worship either inward or outward to any creature , though neuer so excellent ; neither to angels , nor saints : because it is peculiar and proper to god alone . and therfore if any mā shal prostrate his bodie before saints to pray vnto thē , he maketh them no lesse then gods , in giuing them that priuiledge which is proper to god : namely , to search the heart , that they can heare our praiers , that they be omnipotent , omni-present , that is , present in all places at once , with all things : which can be affirmed of none but god alone . and yet this is the common practise of the papists , to yeeld this diuine worship to saints , and dead men and women , and to adore and worship them . but the papists answer : they do not worship saints with that worship which belongs to god , neither do they worship thē as gods. why , no more would the diuell here haue christ so to do , neither durst he presume to tempt christ to worship him as god , but to acknowledge him to be the giuer of all the kingdomes of the earth . and the diuell requires no more but outward worship : and yet our sauior christ tels him , that this outward worship which he demaunded , was proper to god alone , & none may or ought to haue it , saue he alone . now the papists do giue that to saints , which christ denyeth to the diuell : for they auouch , that saints can deliuer them from this disease and that disease . they make them patrons not onely of priuate men , but of whole kingdomes & coūtries , as of italie s. martin , of spaine s , iames , of england s. george . &c. now to giue a kingdome ( which christ denied to satan ) is a lesse matter then to be a patron of a kingdome : for one may giue a kingdome , that cannot defend a kingdome . nay in truth , whatsoeuer they say , they make the saints gods : for they pray vnto them , they make them intercessors for them vnto god , to procure them fauour in things concerning the life to come . they call the virgin mary the queene of heauen , they make christ to be her vnderling & a punie : for they pray her to commaund her sonne , & to cause him to heare their prayers , which is to make her euen aboue god himselfe . and therfore in truth they giue more to saints , then the diuell required of christ. againe they answer : that which may be done to earthly princes , may much more be done to saints in heauen . now say they , we kneele and bow to earthly princes , and do reuerence to the chaire of estate : why then may we not to saints ? but we answer them : it is true , we do kneele and bow vnto earthly princes , but all this that we do , we do it not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē ▪ but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thāke● to god for them , in that the lord hath giu● his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . . the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not not so much to their persons , as to that authoritie god hath laid vpon them : and we do it onely to shew our subiection vnto thē . but to kneele to saints is no token of ciuill honour , as this is which we giue to earthly princes , but a part of diuine honour . for by that , they do acknowledge , that the saints can heare their prayers , search the hearts , that they be omnipotent , and present in euery place , which honour is due to god alone . yet though we may not thus adore saints as the papists do , we do acknowledge a certaine honour due vnto them : & this honour stands in three things : first , by giuing thākes to god for them , in that the lord hath giuē his church in former times such worthy instruments . secondly , by a reuerent estimation of them , in that we accompt of them as the friends of god. thirdly , by honouring them , though not with diuine worship , yet by imitating their vertues : and this is all that honour we owe vnto the saints departed . now if that the adoring of saints be flat vnlawfull and forbidden , then it is not lawfull to appoint and dedicate solemne dayes vnto them , to fast for them , to worship the● to worship their reliques : all these be vnlawfull , and yet common among the papists . neither can the church of rome iustly accuse vs of the like , though we haue and retaine the names of saints dayes in the church of england ; because we dedicate those dayes not to the worship of saints as they do , but to the seruice and worship of god alone . we must mark how our sauiour christ in alleaging and expounding of moses ioynes worship and feare together : to shew , that none can truly worship god but they that do truly feare god. men commonly think they haue done enough if they come to church on dayes appointed , listen a while to the word , receiue the sacraments ; they thinke this is all the worship of god that he requires , though they want the feare of god in their hearts : but alas all this is to no purpose , if men want the feare of god , & practise iniustice in their particular callings . reade the first of esa. vers . . the lord hates all the seruice and worship which the iewes offered him : not simply , because these things were vnlawfull in themselues , for the lord had commaunded them : but because they ioyned not to the seruice of god , the feare of god , but their hands were full of crueltie & iniustice , and they practised no mercie to men : and whatsoeuer men professe in the worship of god , and shew not the feare of god , & conscience in their particular callings and dealings with men , all is but hypocrisie . whereas we teach that a man may be certainely perswaded by faith of his election and saluation : the papists say , we cannot proue it out of the word of god. now what though we cannot find this sentence in so many words : ( i am elected ) yet as our sauiour christ by alleaging scripture gathered the sense of it : so may we without blame gather that out of the word which is the same in sense , which we hold in this point . we see it is our dutie not only to worship god with outward worship of the bodie , but with inward worship in the soule , mind , will , affections , and in the conscience . paul he preached the gospell of god vnto the the corinthians , to bring their very thoughts into subiection : that is , so to order them , that they might not thinke any thing but that which was holy and according to the will of god. then the diuell left him , &c. ] in this verse is set downe the third and last part of the conflicts of christ with the diuell : namely , the issue and euent of them , which is that glorious victorie and conquest which our sauiour iesus christ got against the diuell . and this is the most principall part of all the rest . for what comfort could we haue had in christs temptations , in the preparation , in the conflicts & seuerall temptations , vnlesse christ had vanquished satan , and got the victorie ? nay all the comfort of gods children stands in this victorie of our lord and sauiour iesus christ : because now christ stood in our stead , and was tempted for our sakes : so that he being our head , and getting victorie ouer the diuel , the church & euery member of the church in iesus christ , got victorie ouer satan . in the victorie we are to obserue two things : first , that the diuell departed from him : secondly , the angels ministred vnto him . in this departing of the diuell from christ , we may behold the vnspeakable goodnesse of god to his church , for that which befell christ , befalleth the church of god. now the diuell hauing tempted christ in three seuerall and sore temptations , he encountred him in all three , and resisted the diuell in all his temptations : and then the diuell leaueth him , and goeth his way . wherein we see the endlesse loue of god , in that he puts an end to the afflictions of his church , though they be many and sore , yet they shall last but a time and haue an end . so the lord speaketh of salomon : if he sinne i will chastise him with the rods of men and with the plagues of the children of men : such as should not be too extreame , but that he should be able to beare . so the prophet habacuck , he in the first chapter breaketh out into impatient speeches , for the afflictions of the church : but chap. . vers . . the lord bids him waite , and tels him , it shall be amended , and that he will put an end to their miseries : the lord hath promised that he will not suffer his children to be tempted aboue that they shall be able to beare , but shall find a blessed issue of their temptations . the two prophets which were slaine for doing their message , and for the testimonie of iesus , lay vnburied three dayes and an halfe : but after the lord puts into them the spirit of life againe , and they reuiued , and stood vp before the lord , and they that saw them shall be afraid , and see them ascend vp into heauen . so that we may see , the lord in mercie puts an end to all the afflictions of his children . and this we may see by dayly experience , some of gods children are visited with grieuous and fearefull temptations , some halfe a yeare , some a whole yeare , some , two , three , foure , ten yeares , yet at length the lord giues them a good issue , and puts an end to their miserie ; and in stead of horror of conscience , sends them comfort ; & in stead of griefe , ioy vnspeakable . and though the lord should suffer them to be tempted all their life long til their dying day , yet then the lord would giue them a blessed issue of all their miseries , and fill their soules with exceeding comfort . here we see a notable differēce betweene the first adam and the second adam . the first adam was tempted , and yeelded to satans temptations , and suffered the diuell to enter into his hart : the second adam iesus christ , he was likewise tempted , yet he yeelded not to the least assault of the diuell , neither could he euer enter into his holy heart , but departeth from him , and is faine to leaue him . in this departure of the diuell from christ , first , marke when he departed : secondly , for how long he departed . for the first , then the diuell left him , that is , after the three temptations were ended , and christ had in great indignation bid him auoide satan , for his blasphemous speeches , then the diuell departed . here we see the best way to put the diuell to flight , and to giue him the repulse : namely , to resist him at the first , & giue him no ground . but as s. iames saith , resist the diuell , and he will flie from thee : when as we depend on gods word , and the blessed promises of the gospell , praying for grace from god to resist satan ; he shal neuer preuaile against vs , but will depart . and therefore it is but foolishnesse to thinke or imagine that he can be put to flight by musick , merry companie , sports and pastimes , or such like vanities : but the onely meanes to cause him to depart , is the word and prayer , by them alone he is resisted . they take a bad course , who thinke they may yeeld to satans temptations when they are yong , and purpose in their old age to resist him : but if we euer yeeld vnto him , we do set open the doore of our hearts vnto the diuel , we do willingly receiue him , and bid him welcom , and then he will not easily be driuen away : nay we shal find it a hard matter , if not impossible , to put him to flight in our old age . but as men in a dropsie , the more they drinke , the more they desire : so the more men yeeld to his temptations , the more violently will he set vpon them . after that our sauiour christ saith vnto him , auoide satan , presently he departeth , and is obedient to his commaundement . what ? was this any vertue in the diuel to obey christs commandement ? no surely , it was no vertue in the diuell : for we are to vnderstand , there be two kinds of obedience , one is voluntary and chearfull , the other by constraint and forced . voluntary obedience is that , when any of the creatures of god do willingly through gods grace mouing them , obey the commaundement of god , as all the good angels of god , and adam before his fall , and all the children of god that be effectually called , iustified , and sanctified , do willingly and with chearfulnesse yeeld obedience vnto god in part . besides this , there is a constrained obedience , when one is vrged and compelled whether he will or not to obey another ; as one that is a malefactor , being condemned to die , he is obedient and yeeldeth himself to death , he submitteth him selfe , because he must neither will nor choose . so the diuell here obeyeth the voice of christ , and departeth at his commaundement : but this obedience in him is no vertue , because he was compelled to do it , and could do none otherwise . and that which here befell the diuel , shall befall all wicked & impenitent sinners if they will not now obey the commandement of christ , to repent and beleeue the gospell , they shall one day in spite of their teeth be constrained , will they nil they , to obey that commandement at the last day of iudgement , depart ye cursed into euerlasting fire , prepared for the diuell and his angels . the consideratiō of this one point , should 〈◊〉 all men now in the time of grace , to yeeld hearty and willing obedience to the voice of christ , in repenting and turning to god , le●● one day we be constrained to yeeld to our eternall confusion . luke . . he saith , when the diuel 〈◊〉 ended all the temptation , then he departed . vvhere we may note , that before the diuel● left our sauiour christ , he imployed all 〈◊〉 might , skill , subtiltie and fraud in tempti●● of christ. and from this malicious pract●● of the diuell , we may gather , that christ was tempted with no smal and easie temptation , but that he was tempted in the highest degree that could be : for the diuell made an end of his temptations before he left him , and had his will in tempting of him , and therefore no question , in these three maine temptations that we haue spoken of , he tēpted him as much as he could , and shewed his greatest extremitie and fraud . and this may appeare , in that the angels were faine to come & comfort our sauiour christ : so that he was not tempted with some light and ordinarie temptations , but in most extreame manner , so as his heart within him was in perplexitie , anguish and griefe , yet without all sinne . and this may minister comfort to the children of god ; if any man be tempted with some grieuous temptation , in some wondrous and fearefull maner , that he is almost at the point of despaire , yet let him stay himselfe , and let him not thinke that therefore he is cast away : for here we see , that iesus christ the son of god was tempted in the highest degree that might be , and therefore the dearest seruants of god may be extreamly tempted . we must learne from hence to suspend our iudgements : and if we see any so fearfully tempted , & their temptations so extreme and grieuous , that they say of them selues that they be cast-awayes , or that while they yet liue they are already in hel ; let vs take heed we be not too rash in condemning of them , neither let vs speake or thinke of them as cast-awayes : for our sauiour christ was tempted in the highest measure that could be , and why thē may not these kind of temptations befall the dearest children of god ? therefore that which is written of francis spira , that he was a reprobate & a cast-away , was penned very inconsiderately , though he affirmed the same of himself ; for there did nothing befall him , which may not befall a child of god : for we see that our sauiour christ himselfe was tempted in the greatest measure that might be , and we haue dayly experience from time to time , that some of the deare children of god haue bene in like sort assaulted to despaire for a time , to thinke themselues reprobates and cast-awayes , yet it hath pleased the lord in time to restore them to the feeling of his loue , and they haue continued the faithfull seruants of god till their dying day . and as it is said , the diuel departed as soone as he had ended all his temptations : we may gather , that these three wherewith he assaulted our sauiour christ , they be the most principall temptations of the diuell , & the very ground of all other his temptations : and therefore it shall be good for vs to learne to know them , and the daunger of them , that we may arme our selues by the example of christ against them especially . the second circumstance to be marked in the diuels departure , is that which s. luke addeth , though it be not expressed in mathew , namely , that the diuell left christ but for a season : but we neuer reade that the diuell did tempt our sauiour christ after this , but once vpon the crosse : then indeed the diuell and all his angels set vpon him , coloss. . . i answer , the diuell tempts either by himselfe , or else by wicked men . it is true indeed , we reade not that the diuell did euer tempt christ after his departure from him , but once when he was on the crosse ; but he set wicked men a work in persecuting of him continually . so he tempted euah but once by himselfe , but no doubt he tēpted her after many times by other means secondly , the diuell tempts by his instruments , namely , by wicked and vngodly mē : and thus he tempted adam , not by himselfe , but by euah : so he tempted iob , not onely by himselfe , in casting the house vpon his children , but also by his vile instruments the sabeans and caldeans , whom he set a work to rob and spoile him , and after by his mistaking friends . so though we reade not that the diuell did tempt christ all his life time after this by himselfe , yet did he it by his instruments , as the scribes and pharises , the cruell iewes , yea by herod , pontius pilate , annas and caiphas , and the rest : he neuer ceased tempting of him after this ; and these temptations by his vile● instruments were very great and grieuous vnto his sacred soule . seeing the diuell tooke this course to tempt christ , and then to depart for a while , and after to returne againe : we may see what is the estate of gods church in this world , namely , that the church of god vpon earth is in a continuall intercourse of afflictions : now afflicted ; after , the lord giues it peace for a time : and then the lord sendeth afflictions againe : and as winter followeth sommer , so doth ioy afflictions . this being the estate of the church of god vpon earth , a continuall intercourse of afflictions , we must then learne what is our own particular estate while we liue in the church , namely , a state that is in a continuall intercourse of troubles and afflictions . if we now inioy peace and rest , we must make account it cannot alwaies indure , but there must come a change : and therefore we must beware in time of peace to prepare our selues against the time of affliction and of triall , and perswade our selues the sunne will not alwaies shine , but this state will change , and triall will come . it followeth . and behold the angels came and ministred vnto him . ] here is now the second part of the victorie : when as our sauiour christ had foiled the diuell , and put him to flight , then the angels come and minister vnto him , to comfort him after this tedious combat . behold ] this word is a word of wonder , and it sheweth there is some matter of moment that followeth : and what is that ? the wonder is , that that person whom the diuell despised , and would haue troden vnder his feete , euen this person is here attended vpon by the good angels of god , who are readie to offer him their seruice , and come to comfort him . in this ministerie of these angels consider , first the bond which caused them to attend on christ : secondly , the number , how many they were : thirdly , the time when they came to him . first the bond which maketh these glorious angels and heauenly spirits to attend and waite vpon our sauiour christ , is this , that the man christ , not the manhood of christ , but christ god and man , is lord of all creatures , euen of the angels in heauen . and the manhood of christ , though it be not lord of angels , yet it is farre more excellent then any creature whatsoeuer , yea then the blessed angels . and here we may behold the great goodnesse of god , who hath exalted mans nature which was most vile by reason of sinne , to be farre more excellent then any angell in heauen , as it is ioyned to the godhead in the person of christ. so then the angels minister to christ not as simply man , but as god-man , or god and man : and so they minister to all the true members of christ iesus , which are truly coupled and vnited vnto his mysticall bodie . christ is that ladder of iacob , whereby the angels of god do ascend and descend , to do seruice to all those which are truly ioyned vnto iesus christ , gen. . this ought to make vs all admire the endlesse and vnspeakeable goodnes of god , who hath not onely giuen vs to be lords of heauen and earth by the meanes of christ , but euen the glorious angels , which are farre aboue man in excellencie , to be our seruants , to minister vnto vs , to comfort and defend vs. this should moue vs all to carrie and behaue our selues reuerently and holily in all our actions and speeches , seeing the glorious and blessed angels of god do waite and attend vpon vs. truly this ought to make vs haue great regard that no vnseemely speech or action passe from vs , seeing we be in the presence of these most excellent creatures of god , the blessed & holy angels , to behaue our selues with greater reuerence then we would before an earthly prince , and in the presence of a mightie monarch . the number of them . it is not said , there came one angell , as in the garden : but , the angels came vnto him : shewing there were mo then one . and we find in the word , that our sauiour christ had sometimes one , somtimes mo to attend vpon him . and so the wicked angels come sometimes one alone as here in christs temptations : sometimes many , as when christ was on the crosse , colossians . . and so it is likewise with the good angels of god : sometimes they come one alone , sometimes moe together . mow if this be true , then that opinion fa●leth to the ground , which holds , that euery man hath his two angels : an euill angel to tempt him , and his good angell to defend him . but if god so please , he hath a legion of bad angels to torment the bad● and ten thousands of good angels to comfort the good . the third point is the time when the●● angels came vnto christ ; [ then ] when the diuell had now ended all his temptations not in the time of the temptations whi●● christ was tempted , but immediatly after they were ended . true it is , the good angels of god be ●●waies readie to attend vpō christ & to ob●● his will ; yet here it is said , they came not 〈◊〉 our sauiour till after his temptations : 〈◊〉 then when he had most need , they are 〈◊〉 of god to comfort him : and as it is like● they tooke vpon them some bodily sh●● ●●the time , as the diuell did , that so they ●●ght the better do him seruice . and here in the person of our sauiour christ we may obserue the dealing of god ●ith his children , euen as he dealt with christ himselfe : namely , that the lord doth sometime conceale his fauour , and not ●hew his accustomed mercie to his children , 〈◊〉 least the comfortable sense and feeling of 〈◊〉 for a time , to trie his children . as here the lord with held for a time the comfort of his angels from our sauiour christ , yet after in is greatest need sent them to comfort him . ●o the lord dealeth with his children , euen 〈◊〉 a nurse dealeth with her child , setteth it ●owne , and goeth and hideth her selfe for 〈◊〉 time , letteth it sit still , so as the child ta●eth a knocke ; and it may be hurteth it selfe , so as it bleedeth againe : now all this she doth , not because she loueth not her child , 〈◊〉 that when she taketh vp her child againe into her armes , it may loue her better , and cling faster vnto her . euen so dea●eth the lord with his children , he often withdraweth the comfortable feeling of his mercie , and doth as it were hide himselfe for a time , that so we may the better 〈◊〉 what we are without his mercie , and make more accompt of it , when the lo●● doth giue vs the feeling of it againe , and 〈◊〉 we may loue him euer after more earne●● and more constantly . to conclude , most men will say , there 〈◊〉 no need of this doctrine of temptations : 〈◊〉 they neuer felt any such matter , nor are 〈◊〉 acquainted with them : nay , they hope ( th● say ) neuer to feele any such temptations : 〈◊〉 they thank god that they neuer knew 〈◊〉 temptations meant . indeed these po●● soules may thinke themselues happie , 〈◊〉 they be in a most pitifull case , and a mise●●ble estate : for whosoeuer belongs to ch●●● he must be made in some measure con●●●mable ; and if they be the true member● christ , they must be made sutable to th● head , in suffering temptations . nay , it is 〈◊〉 ioy , and we haue iust cause of reioyci● when we be tempted : especially if we 〈◊〉 able ( by the power of christ ) to resist 〈◊〉 temptations , as he did . so saith the 〈◊〉 ghost , iam. . . my brethren ( saith 〈◊〉 apostle ) accompt it exceeding ioy , when ye 〈◊〉 into diuerse temptations . and those men which say , they neuer 〈◊〉 tempted all their liues , alas they haue a 〈◊〉 full iudgement of god vpon them , 〈◊〉 ●●●dnesse of heart , which makes them that 〈◊〉 feele no temptations , though they be ●●yly tempted by the diuell to a thousand 〈◊〉 and impieties . as the disciples of christ 〈◊〉 though they saw the miracle of christ , 〈◊〉 saw that the bread was multiplied in ●eir hands , yet vnderstood it not , because 〈◊〉 the hardnesse of their hearts : so these blind ●●les , though satan tempt them from day 〈◊〉 day , yet they be so blinded & their hearts 〈◊〉 hardned , that they perceiue no such mat●● . but if these men would learne once by the ●ord of god to see and feele their miserie , ●nd so repent and be truly humbled for their 〈◊〉 , and become new creatures , they would 〈◊〉 be of another mind . and therefore let 〈◊〉 such men pray to god , that he of his mer●le giue them the sight of their wofull mise●le , that he would giue them soft and tender ●earts to be humbled for their sinnes , that so ●●ey may feele the want of grace ; and they ●●il then confesse it is not an vnneedful thing ●●or them to know and vndergo temptations , and that vnlesse they be tempted with christ , they can haue no true ioy nor sound comfort in christ. maister perkins his prayer before his sermons . oalmightie lord god , most merci●● and louing father in iesus christ , 〈◊〉 are here assembled before thy glorious mijestie , to be partakers of thy heauenly wor● which of thine infinite goodnesse and mer●● thou hast ordained to be the ordinary me●● to worke our saluation : we beseech th● therefore most mercifull father , to blesse●uery one of vs in the hearing and the sp●● king of thy holy word . good lord op●● our blind eyes , that we may be able to vnderstand it : and whereas our hearts are 〈◊〉 of hardnesse , full of sinne , full of manifo●● rebellions : good lord soften our hard ha●● graunt that thy holy word may be the tw● edged sword of the spirit to cut downe sin●● and corruption in vs , and make vs new 〈◊〉 tures in iesus christ. and whereas we 〈◊〉 troubled with many impediments in h●●ring of thy word , as wandring imagination in our hearts , suggestions of satan , and the dulnesse of our owne flesh : good lord remoue these impediments , and giue vs eue●● ●ne grace to heare thy word in feare and ●●uerence , as in thy presence ; and to receiue the same not as from man , but as from iesus christ : and when we haue heard thy word , graunt that it may be not the sauor of death to our deeper condemnation , but the sauor of life to our eternall comfort and saluation . for this cause write the same in euery one of our hearts , and tranforme vs into the obedience of the same in our life and conuersation . and because satan is a deadly enemie to the ministerie of thy word , good lord confound satan , dissolue in euery one of vs the cursed workes of the diuel , worke thine owne good works , shew thy selfe more merciful in blessing of thy word , then satan is or can be malicious in hindring of the same . heare vs , we beseech thee , in these requests , and graunt these graces to euery one of vs , not for our owne merits ( for vnto vs belongeth nothing but eternall shame and confusion for our sinnes ) but for the merites of thy deare sonne iesus christ , in whom thou art well pleased : to whom with thee and the holy ghost , be giuen of euery one of vs all praise , honor and glory , both now and for euermore . amen . the voice of a person . carnall , of euill : i do it , and will do . good : i do it not , nor will do . . regenerate , of euill : i do it , but would not do it . good : i do not that i would . . glorified of euill : i do it not , neither 〈◊〉 i do it . good : i do it , and will do it . to the right honorable and vertuous ladies , the countesse of cumberland , and the countesse of warwicke , grace and peace . right honorable , in the former 〈◊〉 is the combat of christ : in this latter is set downe the combat of a christian. he that fought with our head , will fight with the members ▪ and he that assaulted christ , will assaile all christians . but christ did beare troubles , and was borne out of them : we must haue troubles , and shall be borne out of them . if our afflictions were plagues , as to the egyptians : curses , as to cham : destruction , as to sodome : desolation , as to israel : then had we cause to flie from them , as moses did from that miraculous serpent . but since they are but the trials of faith , corrections of a father , visitations from the bishop of our soules : since they are as phlebotomie to a pleurisie , and a purgation to a plethora , they are to be endured with all patience . how christ did endure them , you may reade in that treatise : how a christian must , you may see in this . the former treatise i presented to your honorable brother : this latter to you most honorable sisters . i desired to annex this to the former discourse , because it is sutable to that present argument : and i know not to whom i may better present it , then to you who haue experience of this christian warfare . if it please you but to reade these holy meditations , and to entertaine this poore mite into your rich treasury by the reading i doubt not but you shal haue much comfort ; and by your entertaining , the church shal haue much good . now that good god who hath giuen your mind to know him , giue you also an heart to lo● him : and as you are honorable in the eyes of this world , so he make you most honorable in the eyes of his maiestie . and thus crauing pardon , i commit you to the grace of that god , who will honor them that loue him , and comfort them that seeke comfort from him . your honors in the lord , robert hill. a comfort for the feeble minded : wherein is set downe that spirituall combat which is betwixt a christian and satan . lidia . sir , i heard you with much comfort , when you preached vpon the temptations of christ. i pray you instruct me concerning the temptations of a christian , and giue me leaue to aske you certaine questic●s . paul. say on . lidia . what is it which we call christi●● warfare ? paul. christian warfare is concerning the right way of fighting in the spirituall battel . lidia which be the parts thereof ? paul. the parts thereof , are the preparation to battell , and the combat it selfe . lidia . how may i prepare my self vnto it ? paul. to the preparation , you must vse the complete armor of god. eph. . . for this cause , take vnto you the whole armour of god , that ye may be able to resist in the euill day : and hauing finished all things , stand fast . lidia . how many parts hath this armor ? paul. the parts thereof are especially six : . truth : . iustice : . euangelicall obedience : . faith : . the word of god : . continuall and feruent prayer with watching : as you may reade , eph. . . stand fast therefore , your loynes girded about with veritie , and hauing o● the brest-plate of righteousnesse , . and your feet shod with the preparation of the gospell of peace . . aboue all , take the shield of faith , wherewith ye may quench all the fierie darts of the wicked . . and take the helmet of saluation , and the sword of the spirit , which is the word of god. . and pray alwayes with all maner of prayer and supplication in the spirit , and watch thereunto with al perseuerance and supplication for all saints . . pet. . . be sober , and watch : for your aduersarie the diuel , as a roring lion , walketh about , seeking whom he may deuoure . lidia . what then is the combat ? paul. the combat is a mutuall conflict of them that fight spiritually . lidia . who are the warriors ? paul. the warriors , are the tempter and the christian souldier . ephes. . . for we wrastle not against flesh and bloud , but against principalities , against powers , and against the worldly gouernors , the princes of the darknesse of this world , against spirituall wickednesses , which are in high places . lidia . whom call you the tempter ? paul. the tempter , is the prince or his helpers . the prince is satan and his angels , which are spirituall wickednesses in high things . his helpers are the flesh and the world . lid. what is the conflict of these warriors ? paul. the conflict of all these , is temptation , whereby a man is prouoked to commit such wickednesse as is hurtfull to the saluation of his soule . . pet. . . dearely beloued , i beseech you as strangers and pilgrimes abstaine from fleshly lustes , which fight against the soule . lidia . what must i note in this christian souldier ? paul. in the souldier , two things are to be considered : his resisting , and his fall . lidia . vvhat is his resistance ? paul. resistance is an action , whereby the souldier doth withstand temptation , through grace working inwardly in him . . iohn . . i write vnto you babes , because ye haue knowne the father : i haue written to you fathers , because ye haue knowne him that is from the beginning : i haue written to you yong men , because ye are strong , and the word of god abideth in you , and ye haue ouercome the wicked . . pet. . . ephes. . . psal. . . thou shalt walk vpon the lion and asp , the yong lion and the dragon shalt thou tread vnder feete . lidia . how is this resistance confirmed ? paul. to confirme this , these preseruatiues which follow are very necessary . . when you are tempted to sinne , do not only abstaine from it , but earnestly loue and follow after the contrary . iohn . . . neuer yeeld or consent to satans words , whether he speake the truth , accuse falsly , or flatter dissemblingly . iohn . . ye are of your father the diuell , and the lusts of your father ye will do : he hath bin a murderer from the beginning , and abode not in the truth , because there is no truth in him : when he speaketh a lie , then speaketh he of his owne ; for he is a lier , and the father thereof . marke . . and cried with a loud voice , and said , what haue i to do with thee , iesus the sonne of the most high god ? and iesus said , hold thy peace , and come out of him . act. . . she followed paul and vs , and cried , saying : these men are the seruants of the most high god , which shew vnto vs the way of saluation , &c. august . serm . . . one temptation is to be looked for after another , and then especially when our enemie after he hath set his snares , is at rest : for the diuel neuer maketh an end of his malice , . pet. . . lidia . i haue heard how to resist : teach me ( i pray you ) what is his fall . paul. the fall is , whereby the souldier through infirmitie fainteth , being subdued by the power of the enemie . gal. . . brethrē , if a man be fallen by occasion into any fault , ye which are spirituall , restore such a one with the spirit of meeknesse , considering thy selfe least thou also be tempted . lidia . if i fall , how may i rise ? paul. to this appertaineth the spirituall remedie : now a remedie , is a thing hauing aptnesse to restore him which is fallen to his former estate . gal. . . and here two things must alwayes be thought on . . if there be a willing mind , euery one is accepted for that grace which he hath , not for that which he hath not . . corint . . , for if there be first a willing mind , it is accepted according to that a man hath , and not according to that he hath not . . in all these things , whosoeuer wil leade a godly life in christ , the power of god is to be made perfect through their infirmitie . . cor. . . and he said vnto me , my grace is sufficient for thee , for my power is made perfect through weaknesse : very gladly therefore will i reioyce rather in mine infirmities , that the power of god may dwell in me . . therefore i take pleasure in infirmities , in reproches , in necessities , in persecutions , in anguish for christs sake , for when i am weake , then am i strong . lidia . but since satan is mine aduersarie , instruct me how many his assaults be . paul. assaults are three-fold . lidia . vvhich is the first ? paul. the first is about the christian mans effectuall calling : and the temptation is the enterprise of the diuell , to blindfold mans mind and to harden his hart , lest the word of god should work in him to saluation . mat. ● . and as he sowed , some fell by the way side , and the fowles came and deuoured them vp . . and some fell vpon stonie ground , where they had no● much earth , and anon they sprang vp , because they had no depth of earth . . and when the sun rose vp , they were parched ; & for lack of rooting withered away . . and some fell among thornes , and the thornes sprung vp and choked them . . whensoeuer a man heareth the word of the kingdome , and vnderstandeth it not , the euill one cometh , and catcheth away that which was sowne in his heart : and this is he which hath receiued the seed by the way side . lidia . how may i resist this assault ? paul. a resistance in those that are called , is wrought by the spirit of god , that causeth men to lend their eares to heare , and doth ingraffe the word in their hearts , that the immortall seed of regeneration may spring in them . psal. . . ioh. . . act. . . iam. . . wherefore lay apart all filthinesse , and superfluitie of maliciousnes , and receiue with meeknes the word that is graffed in you , which is able to saue your soules . . pet. . . seeing your soules are purified in obeying the truth through the spirit , to loue brotherly without faining , loue one another with a pure heart feruently . . ioh. . . whosoeuer is borne of god sinneth not , for his seed remaineth in him , neither cā he sin because he is borne of god. a resistance in those that are to be called , is , when in a sincere heart they do ioyne the word which they haue heard with faith . luke . . but that which fell in good ground , are they which with an honest and good heart heare the word and keepe it , and bring forth fruit with patience , heb. . . lidia . what certaine preseruatiues are to be noted in this resistance ? paul. . premeditation of the power and vse of the word . eccles. . . take heed to thy feete when thou entrest into the house of the lord , and be more neare to heare then to giue the sacrifice of fooles , for they know not that they do euil . cha. . . be not rash with thy mouth , n● let thine heart be hastie to vtter a thing before god : for god is in the heauen , and thou art 〈◊〉 the earth , therefore let thy words be few . . diligent attentiō of the mind , act. . . . an hungring desire of the heart . ioh. . . now in the last and great day of the feast , iesus stood and cried , saying : if any man thirst , let him come to me and drinke . . integritie of life . psal. . . . the casting away of euill affections iam. . . and be ye doers of the word , and n● hearers onely , deceiuing your owne soules . . the inward consent and agreement of the heart with the word preached . act. . . . an hiding of the word in the heart lest we should sinne , psalm . . . i haue hid thy word in mine heart , that i might not sinne against thee . . a trembling at the presence of god in the assembly of the church , esa. . . for all these things hath mine hand made , and all these things haue bene , saith the lord , and to him will i looke , euen to him that is poore and of a contrite spirit , and trembleth at my words . act. . . then sent i for thee immediatly , and thou hast well done to come ; now therefore are we all here present before god , to heare all things that are commaunded thee of god. lidia . the god of power preserue me from this assault by these preseruatiues : but how may i fall in this temptation ? paul. your fall , is either by a coldnesse in receiuing the word , and a neglect therof , or else by falling into errors . lidia what then must be my remedy ? paul. the remedie for this , is subiection , which must be made to the iudgement and censure of the brethren and ministers . reuel . . . i know thy workes , that thou art neither cold nor hote : i would thou werest cold or hote . gal. . . . tim. . . of whom is hymeneus and alexander , whom i haue deliuered vnto satan , that they might learne not to blaspheme . lid. what is the second assault ? paul. the second assault is concerning faith . lid. how may one be thus assaulted ? paul. by an illusion , which the diuell casteth into the hearts of godly ones : as when he saith : thou art not of the number of the elect : thou art not iustified : thou hast no faith : thou must certainely be condemned for thy sinnes , as mat. . . then came to him the tempter , and said : if thou be the sonne of god , command that these stones be made bread . now as he dealt with christ , so will he with christians . lidia . what helpes doth the diuell abuse , for the strengthening of such illusions as these ? paul. . he abuseth aduersitie : as dangers , losses , persecutions , iealousie , grieuous offences , &c. so in dauid , psal. . . loe , these are the wicked , yet prosper they alway , and increase in riches . . certainely , i haue cleansed mine heart in vaine , and washed mine hands in innocencie . in iob . . how many art mine iniquities and sinnes ? shew me my rebellion and my sinne . . wherefore hidest thou thy face , and takest me for thine enemie ? . will thou breake a leafe driuen to and fro , and wilt thou pursue the drie stubble ? the remembrance of sinnes past . iob . . for thou writest bitter things against me , and makest me to possesse the iniquities of my youth . a feeling of death euen alreadie at hand . lidia . how may i withstand these ? paul. by a true faith , applying christ with all his merits particularly , after this manner : i assuredly beleeue that i shall not be condemned , but that i am elected and iustified in christ , and am out of all doubt that all my sinnes are pardoned . esa. . . he shall see the trauell of his soule , and shall be satisfied : by his knowledge shall my righteous seruant iustifie many : for he shall beare their iniquities . rom. . . for i am perswaded , that neither death , nor life , nor angels , nor principalities , nor powers , nor things present , nor things to come . . nor heighth , nor depth , nor any other creature shall be able to separate vs from the loue of god , which is in christ iesus our lord. lidia . giue me a preseruatiue that i may resist . paul. your best preseruatiue is , in temptation , not to behold faith , but the obiect of faith , which is christ. so did paul , philip. . . not as though i had alreadie attained vnto it , either were alreadie perfect : but i follow , that i may comprehend that , for whose sak● also i am comprehended of christ iesus . . one thing i do , i forget that which is behind , and indeuour my selfe to that which is before . . and follow hard toward the marke , for the price of the high calling of god in christ iesus . so must all . ioh. . . and as moses lift vp the serpent in the wildernesse ; so must the sonne of man be lift vp , that he that beleeueth in him should not perish , but haue life euerlasting . lid. what is my falling in this assault ? paul. your falling is doubtfulnesse , and distrust of your election , & of gods mercie psal. . . i called to remembrance my so●● in the night : i com●●ned with mine own heart and my spirit searched diligently . . will in lord absent himselfe for euer , and will he shew no more fauour ? . is his 〈◊〉 cleane gone for euer ? doth his promise faile for euermore ? so dauid of himselfe saith : psalm . . . my god , my god ; why hast thou forsaken me , and art so farre from my health , and from the words of my roaring ? lid. what is my remedie ? paul the remedie is double : first , the operation of the holy spirit , stirring vp faith and increasing the same . philip. . . i am perswaded of this same thing , that he that hath begunne this good worke in you , will performe it vntill the day of iesus christ. luk. . . and the apostles said vnto the lord , increase our faith . the second is , an holy meditation , which is manifold : that it is the commandement of god , that we should beleeue in christ. . ioh. . . this is then his commaundement , that we beleeue in the name of his sonne iesus christ , and loue one another , as he gaue commaundement . that the euangelicall promises are indefinite , and do exclude no man , vnlesse peraduenture any man do exclude himselfe , esa . . . ho , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buy , and eate : come , i say , buy wine and milke without siluer and without money . mat. . . come vnto me all ye that are wearie and laden , and i will ease you . ioh. . . that whosoeuer beleeueth in him should not perish , but haue eternall life . also the sacraments of baptisme and the lords supper , do to euery one seuerally apply indefinite promises , and therefore are very effectuall to enforce particular assurance or plerophorie of forgiuenesse of sinnes . that doubtfulnesse and despaire are most grieuous sinnes . that contrarie to hope , men must vnder hope beleeue with abraham . rom. . . which abraham aboue hope beleeued vnder hope , that he should be the father of many nations : according to that which was spoken to him , so shall thy seed be . that the mercie of god , and the merit of christs obedience , being both god and man , are infinite . esa. . . for the mountaines shall remoue , and the hils shall fall downe : but my mercie shall not depart from thee , neither shall my couenant of peace fall away , saith the lord , that hath compassion on thee . psal. . . for as high as the heauen is aboue the earth , so great is his mercie toward them that feare him . . ioh. . . my babes , these things write i vnto you , that ye sinne not : and if any man sinne , we haue an aduocate with the father , iesus christ the iust . . and he is the reconciliation for our sinnes : and not for ours onely , but also for the sinnes of the whole world . psal. . . let israel waite on the lord : for the lord is mercie , and with him is great redemption . that god measureth the obedience due vnto him , rather by the affection and desire to obey , then by the act and performance of it . rom. . . for they that are after the flesh , sauour the things of the flesh , but they that are after the spirit , the things of the spirit . . because the wisedome of the flesh , is enmitie against god : for it is not subiect to the law of god , neither indeed can be . rom. . . now if i do that i would not , it is no more i that do it , but the sinne that dwelleth in me . . i find then by the law , that when i would do good , euill is present with me . . for i delight in the law of god , concerning the inner man. mal. . . i will spare them , as a man spareth his son , that reuerenceth him . when one sinne is forgiuen , all the rest are remitted also : for remission being giuen once , without any prescription of time , is giuen for euer . rom. . . for the gifts and calling of god are without repentance . act. . . to him also giue all the prophets witnesse , that through his name , all that beleeue in him , shall receiue remission of sinnes . that grace and faith are not taken away by fals of infirmitie , but thereby are declared and made manifest . rom. . . moreouer , the law entred thereupon , that the offence should abound : neuerthelesse , where sin abounded , there grace abounded much more . . cor. . . and lest i should be exalted out of measure , &c. there was giuen vnto me a pricke in the flesh , the messenger of satan to buffet me . . for this thing i besought the lord thrice , that it might depart from me . . he said , my grace is sufficient for thee . that all the workes of god are by contrarie meanes . . cor. . . my power is made perfect through weaknesse . lidia . by the blessing of god i will not forget to practise these soueraigne remedies if satan at any time seeke to take away my faith , and to cut off this hand by which i must apply , or to blindfold this eye , by which i may behold christ sitting at gods right hand , as stephen did . let me heare , i pray you , the third assault , and what it concerneth . paul. the third assault is concerning sanctification . lid. what is this temptation ? paul. the temptation is a prouoking to sinne , according as the disposition of euery man , and as occasion shall offer it selfe , . chron. . . and satan stood vp against israel , and prouoked dauid to number israel . ioh. . . and when supper was done , the diuell had now put into the heart of iudas iscariot , simons sonne , to betray him . lid. let me not be ignorant of satans enterprises . how will he allure to sinne ? paul. in this temptation , the diuell doth wonderfully diminish and extenuate those sins which men are about to commit , partly by obiecting closely the mercie of god , and partly by couering or hiding the punishment which is due for the sin . besides , there are helpes to further the diuell in this his temptation : as first , the flesh which lusteth against the spirit , sometimes by begetting euill motions and affections , and sometimes by ouerwhelming and oppressing the good intents and motions , gal. . . for the flesh lufteth against the spirit , and the spirit against the flesh : and these are contrarie one to another , so that ye cannot do the same things that ye would . . moreouer , the workes of the flesh are manifest : which are , adulterie , fornication , vncleanenesse , wantonnesse . . idolatrie , witchcraft , hatred , debate , emulations , wrath , contentions , seditions , heresies . . enuie , murthers , drunkennesse , gluttonie , and such like , whereof i tell you before , as i also haue told you before , that they which do such things shall not inherit the kingdome of god. iam. . . but euery man is tempted , when he is drawne away by his owne concupiscence , and is entised . secondly , the world , which bringeth men to disobedience , through pleasure , profite , honour , and euill examples , ephesians . . among whom we also had our conuersation in time past , in the lustes of the flesh , in fulfilling the will of the flesh , and of the mind , and were by nature the children of wrath , as well as others . . iohn . . for all that is in the world , as the lusts of the flesh , and the lust of the eyes , and the pride of life , is not of the father , but is of the world . lid. how may i resist this temptation ? paul. resistance , is made by the desire of the spirit , which worketh good motions and affections in the faithfull , and driueth foorth the euill . gal. . . but the fruite of the spirit is loue , ioy , peace , long suffering , gentlenesse , goodnesse , faith , . meekenesse , temperancie : against such there is no law . . for they that are christs , haue crucified the flesh , with the affections and the lusts thereof . . let vs not be desirous of vaine glorie , prouoking one another , enuying one another . lid. giue me here some preseruariues , that i may resist . paul. the preseruatiues are these . to account no sinne light or small . gal. . . alitle leauen doth leauen the whole lumpe . rom. . . for the wages of sinne is death , but the gift of god is eternal life , through iesus christ our lord. to auoide all occasions of sinne . to these rather agreeth the prouerb vsed of the plague : longè , tardè , citò : that is , aloofe , slowly , quickly . . thessal . . . abstaine from all appearance of euill . iud. v. . and other saue with feare , pulling them out of the fire , and hate euen the garment spotted by the flesh . to accustome thy selfe to subdue the lesser sinnes , that at the last , thou maist also ouercome the greater . rom. . . . to apply thy selfe to thy appointed calling , and alway to be busily occupied about something in the same . to oppose the law , the iudgements of god , the last iudgement , the glorious presence of god , and such like , against the rebellion and loosenesse of the flesh . pro. . blessed is the man that feareth alway : but he that hardeneth his heart , shall fall into euill . gen. . . there is no man greater in this house then i : neither hath he kept any thing from me , but onely thee , because thou art his wife : how then can i do this great wickednesse , and so sinne against god ? lid. but alas , i see satan foyles me in many sins : instruct me i pray you , with some rules against them . say i be angrie vnaduisedly , or desire to reuenge wrongs done vnto me , how may i remedie this my sinne ? paul. against vniust anger , or priuate desire of reuenge . here meditate , . iniuries ; they happen vnto vs by the lords appointment for our good . . sam. . . . god of his great goodnesse forgiueth vs farre more sinnes , then it is possible for vs to forgiue men . . it is the dutie of christian loue , to forgiue others . . we must not desire to destroy them , whom christ hath redeemed by his precious bloud . . we our selues are in daunger of the wrath of god , if we suffer our wrath to burne against our brother . forgiue saith he ) and it shall be forgiuen . . we know not the circumstances of the facts , what the mind was , and purpose of them against whom we swell . bridles or externall remedies , are these : . in this we shall imitate the clemencie of the lord , who for a very great season doth often tolerate the wicked . learne of me , for i am humble and meeke . . there must be a pausing and time of delay , betwixt our anger and the execution of the same . atheno●●rus counselled augustus that he being angrie , should repeate all the letters of the alphabet , or a b c , before he against another did either speake or do any thing . . to depart out of those places where those are , with whom we are angrie . . to auoide contention , both in word and deed . do nothing through contention . lidia . say i sinne by couetousnesse and ambition : what must i do ? p. remedies against those bad desires of riches and honor , are : . god doth euen in famine quickē and reuiue them which feare him . psal. . . . the eye of the lord is vpon them that feare him , to deliuer their souls from death , and to preserue them from famine . . godlinesse is great gaine , if the mind of man can be therewith content . . tim. . . . we do waite and looke for the resurrection of the bodie , and eternall life : therefore we should not take such carking care for this present mortall life . . we are seruants in our fathers house , therefore looke what is conuenient for vs , that will he louingly bestow vpon vs. . the palpable blindnesse of an ambitious mind , desireth to be set aloft , that he may haue the greater downe-falle and he feareth to be humbled , lest he should not be exalted . . adam when he would needes be checke-mate with god , did bring both himselfe and his posteritie headlong●● destruction . . he is a very ambitious rob god , which desireth to take that comme●dation to himselfe , which is appropriate only to the lord. lidia . admit satan allures me to carnal vncleanenesse ; how may i preserue my selfe that i may with the wise virgins enter with the bridegrome ? pa. preseruatiues against the desires of the flesh : are , . he that will be christs disciple , must euery day take vp his crosse , luk. . . . they which are according to the spirit , sauour of such things as are according to the spirit , rom. . . . we ought to behaue 〈◊〉 selues as citizens of the kingdom of heauen , philip. . . . we are the temple of god● . cor. . . our members , they are the mēbers of christ. . cor. . . and we ha●● dwelling within vs the spirit of christ● which we should not grieue , eph. . . lid. how may i fall in this temptations ? paul. when you being preuented , fall 〈◊〉 some offence : gal. . . lidia . what doth satan when one is thus ●●llen ? paul. here satan doth wonderfully aggrauate the offence committed , and doth ac●use and terrifie the offender with the iudgements of god. mat. . . then when iudas which betrayed him , saw that he was condem●●d , he repented himselfe , and brought againe the thirtie peeces of siluer to the chiefe priests and elders : . saying , i haue sinned , betraying the innocent bloud : but they said , what is that to vs ? see thou to it . . and when he had cast downe the siluer peeces in the temple , he departed , and went and hanged himselfe . lid. what remedie is there if that i fall ? paul. the remedie is , a renewed repentance , the beginning whereof is sorrow , in regard of god for the same sinne ; the fruites hereof are especially seuen . . cor. . . now i reioyce not that you were sorrie , but that ye sorrowed to repentance : for ye sorrowed godly , so that in nothing ye were hurt by vs. . for godly sorrow causeth repentance vnto saluation , not to be repented of : but worldly sorrow causeth death . . for behold , this thing that ye haue bene godly sorrie , what great care hath it wrought in you : yea , what clearing of your selues : yea , what indignation : yea , what feare : yea , how great desire : yea , wh●● zeale : yea , what punishment : in all things 〈◊〉 haue shewed your selues , that ye are pure in this matter . lid. repeate out of this place those seuen fruites of repentance . paul. first , a desire of doing well . secondly , an apologie , that is , a confession of the sinne before god , with a requiring of pardon for the offence . psalm . . . then i acknowledged my sin vnto thee , neither hid i mine iniquitie : for i thought , i will confesse against my selfe my wickednesse vnto the lord , and thou forgauest the punishment of my sinne . . sam. . . then dauid said vnto nathan , i haue sinned against the lord : and nathan said vnto dauid , the lord also ha●● put away thy sinne , thou shalt not die . indignation against a mans selfe , for his offence . a feare , not so much for the punishment , as for offending the lord. psal. . . if thou streightly markest iniquities , o lord who shall stand ? a desire to be fully renewed , and to be deliuered from sinne . a feruent zeale to loue god , and to embrace and keepe all his commandements . . reuenge , whereby the flesh may be ta●ed and subdued , lest at any time afterward such offences be committed . lidia . blessed be god , that thus teacheth ●e by you . let me speake yet vnto you concerning calamities : i reade in the scriptures of the patient bearing of the crosse ; what wil it teach me ? paul. the patient bearing of the crosse , teacheth how christians should vndergo the burden . lidia . vvhat ( i pray you ) is the crosse ? paul. the crosse is a certaine measure of afflictions , appointed by god to euery one of the faithfull . math. . . if any man wil follow me , let him forsake himselfe , take vp his crosse and follow me . col. . . now reioyce i in my sufferings for you , and fulfill the rest of the afflictions of christ in my flesh , for his bodies sake which is the church . lidia . how must this crosse be taken vp ? paul. we ought to take vp this crosse willingly , euen with both hands , when it shall please god to lay it vpon vs. and after we haue taken it vp , we must beare it with patience and perseuerance . col. . . strengthened with all might through his glorious power , vnto all patience and long suffering with ioyfulnesse . luke . . possesse your soules with patience . lidia . how may i preserue patience ? paul. the preseruatiues of patience , are first strength by the holy ghost . phil. . . i am able to do all things through the helpe of christ , which strengtheneth me . phil. . . it is giuen to you for christ , that not onely ye should beleeue in him , but also suffer for his sake . . an holy meditation which is manifold . . that the afflictions of the faithful come not by chance , but by the counsell and prouidence of god , which disposeth all things in a most excellent sort . gen. . . . it was god that sent ioseph into egypt . . sam. . . the lord biddeth shemei curse dauid . psal. . . it was good for me that i was afflicted , that i might learne thy statutes . hence it is euident , that afflictions to the godly are ineuitable . act. . . by many afflictions you must enter into the kingdome of god. mat. . . the gate is streight and the way narrow that leadeth vnto life , and few there be that find it . iohn . in the world ye shall haue troubles . that albeit afflictions are grieuous , yet are they good and profitable . for they are helpes , whereby men being humbled for their sinnes before god , obtaine peace and holinesse of life . . cor. . . we receiued sentence of death in our selues , because we should not trust in our selues , but in god , which raiseth the dead . esa. . . lord , in trouble haue they visited thee , they powred out a prayer when thy chastening was vpon them . hos. . . i will go and returne to my place , till they acknowledge their fault and seeke me : in their affliction they will seeke me diligently . psal. . . when he flue them they sought him , and they returned , and they sought god early . ierem. . . i haue heard ephraim lamenting thus : thou hast corrected me , and i was chastised as an vntamed calfe : conuert thou me , and i shall be conuerted . heb. . . no chastisement for the present see●eth ioyous , but grieuous : but afterward it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised . psa. . . weeping may abide at euening , but ioy commeth in the morning . iohn . . euery branch that beareth fruit , he purgeth it , that it may bring forth ●●re fruite . . pet . . . wherein ye reioyce , though now for a season ( if need require ) ye are in heauinesse through many temptations . . cor. . . the god of all comfort , which comforteth vs in all our tribulations , that we may be able to comfort them which are in affliction , by the comfort wherewith our selues are comforted of god. rom. . . we glory in afflictions , knowing that affliction bringeth patience . heb. . . he did consecrate the prince of their saluation through affliction . we permit chirurgians that they both bind vs lying diseased in our beds , and seare vs with hot irons , yea lanch and search our members with rasors : and lastly , we send them away vsually with friendly and kind speeches , & often with a golden fee for their thus handling vs. shal we thē suffer so many things of a chirurgian , to cure a bodily disease , and will we not giue god leaue to cure by afflictions the most festered diseases of our sicke soules ? lidia . what is to be gathered hence ? paul. by this we may gather , that the afflictions of the godly , are signes of their adoption . heb. . . whom the lord loueth , he chasteneth , and he scourgeth euery sonne that he receiueth . . if ye endure chastisement , god offereth himselfe vnto you as vnto sonne● . and that they are to them , the kings high way to heauen . iames . . blessed 〈◊〉 the man that endureth temptation : for when he is tried , he shall receiue the crowne of life , which the lord hath promised to them that loue 〈◊〉 . cor. . . for our light affliction which i● but for a moment , causeth vnto vs a farre more excellent and an eternall waight of glory . that god hath promised fauour , mitigation of punishment , his presence and deliuerance . philip. . . . cor. . . god is faithfull , who will not suffer you to be tempted aboue measure , but with temptation will giue deliuerance . . sam. . . psal. . . call vpon me in time of trouble , and i will deliuer thee , and thou shalt glorifie me . psal. . . he that keepeth israel , will neither slumber nor sleepe . esa. . . when thou passest through the waters , i will be with thee , and through the flouds , that they do not ouerwhelme thee : when thou walkest through the very fire , thou shalt not burne , neither shal the flame kindle vpon thee : . for i am the lord thy god , the holy one of israel thy sauiour . that in all troubles of the faithfull , christ is a companion . . pet. . . reioyce that ye are partakers of the afflictions of christ. cor. . . euery where we beare about in our bodie the dying of christ , that the life of iesus might also be made manifest in our bodies . col. . . that the angels are readie to defend such as feare god. psal. . . . kings . . feare not , there are more with vs then against vs. lidia . but of all calamities , the remembrance of death is fearful vnto me : giue me ( i pray you ) some few preseruatiues against it . paul against the feare of death , note these preseruatiues : first , death it freeth the godly from the tyrannie of satan , sinne , the world , the flesh , and eternall damnation ; yea frō infinite both perils and losses , and doth place vs both safe and happie vnder the shadow ( as it were ) of christs wings . secondly , christ by his death hath sanctified vnto vs both death and the graue . christ is both in life and death , gaine to the godly , phil. . . those consolations which the spirit of christ doth suggest to the soules of the faithful , do by many degrees surmount the dolors of death . the desire of that most bright and glorious beholding of god , and the presence of those saints which are departed before vs. in stead of our bodies we shall be clothed with glory , . cor. . . the sting of death , namely sin , is then so taken away , as that that serpent can no more hurt vs. . cor. . . o death , where i● thy sting ! o graue , where is thy victory ! heb. . . that he might deliuer all them , which for feare of death , were all their life time subiect to bondage . we should not so much thinke of our death , as to take an exact account of our life . for that man cannot die ill , who hath liued well : and he seldome dieth well , that hath liued badly . the angels they stand at our elbowes , that so soone as a saint departeth , they may with al speed immediatly transport his soule into heauen . soules being once in heauen , remain ther● till the last day of iudgement , where they partly magnifie the name of god , and partly do waite and pray for the consummation of the kingdom of glory , and ful felicitie in body and soule . reu. . . and when he had taken the booke , the foure beasts and the foure and twenty elders fell down before the lamb , hauing euery one harpes and golden vials full of odours , which are the prayers of the saints : . and they sang a new song , saying , thou art worthy to take the booke , and to open the seales thereof , because thou wast killed , and hast redeemed vs to god by thy bloud , out of euery kinred , and tong , and people , and nation . reuel . . . i heard the voice of harpers , harping with their harpes , . and they sung as it were a new song before the throne : and they cried with a loud voice , saying , how long lord , holy and true ? doest not thou iudge and auenge our bloud on them that dwel on the earth ? lidia yet for all this , satan in the time of temptation , and at the houre of death , wil go about to perswade me that these things do not belong vnto me : what must i do then ? paul. descend into your owne heart , see whether you haue gods spirit or no , testifying vnto you that you are gods child : for as many as haue the spirit of god , they are the children of god. lidia . but how shall i know whether this testimonie come from gods spirit , or from carnall presumption ? paul. first , by a full perswasion which you shall haue ; for the holy ghost will not barely say it , but perswade you that you are gods child , which the flesh cannot do . secondly , by the maner of perswasion ; for the holy ghost draweth not reasons from the works and worthinesse of man , but from gods fauour and loue : and this kind of perswasion differeth much from that which satan vseth . thirdly , by the effects of that testimonie ; for if the perswasion arise from presumption , it is a dead perswasion : but contrariwise , it is most liuely and stirring , if it come from the holy ghost : for such as are perswaded that they are elected and adopted the children of god , they wil loue god , trust in him , and cal vpon him with their whole heart . lidia . alas , i find this testimonie maruellous feeble in me : are there not other meanes by which i may be comforted in this temptation of satan , that i am not gods child ? paul. yes verily , if you feele not the flame of gods spirit in you , then must you iudge of it by the heate : and if you find the effects of sanctification in you , you are without doubt in the state of grace . lidia . which ( i pray you ) be they ? paul. of all the effects of sanctification , you may iudge of your adoption by these that follow : first , if you feele your wants , and with griefe bewaile the offence to god in euery sinne . . if you striue against the flesh , that is , resist and hate the first motions thereof , and with griefe , thinke them burthenous and troublesome . thirdly , if you desire earnestly and vehemently the grace of god , and merite of christ to obtaine eternall life . . when you haue obtained it , to account it a most precious i●well , and all things to be as dung in respect of it , phil. . . . if you loue a minister of the gospell , as he is a minister , and a christian as he is a christian ; and if need require , can be readie to giue your life for them , . iohn . . . if you call earnestly vpon god , euen with teares . . if you desire christs comming to iudgement , that an end might be made of these dayes of sin . . if you flie all occasions of sin , and endeuor to come to newnesse of life . . and last of all , if you perseuere vnto the last gaspe in these things . for , as one saith , he that wil serue god , must beleeue that which he cannot see , hope for that which is deferred , loue god when he shewes himself an enemie ; and thus remaine to the end . lidia . these indeed are sure effects of sanctification , but euen these are weake in me as the former . paul are they so ? then know that god tameth you , yet so as you must not therewith be dismaied : for it is certaine , that if you haue faith but as a graine of mustard-seed , and be as weake as a yong infant , it is sufficient to ingraft you into christ : and therefore you must not doubt of your owne election , by reason of your weaknesse . a child holding a staffe in his hand , holdeth it as well as a man , though not with so much strength ; and you laying hold vpon christ by faith , though you do it neuer so weakely , it will suffise for your saluation . nay , if one haue not yet felt these effects in his heart , he must not conclude , he is a reprobate , but must rather vse the word of god and the sacraments , that he may haue inward sense of the power of christ drawing him vnto him , and an assurance of his redemption by christs death and passion . lidia . he that opened the heart of lidia to heare paul , open my heart to know and do these things . paul. amen . sundry necessarie obseruations meete for a christian , published long since by some religious man. i. that you keep narrow watch ouer your heart , words and deeds continually . psal. . . mat. . . luke . . . cor. . . . . . . col. . . ii. that with all care the time be redeemed that hath bene idly , carelesly and vnprofitably spent . eph. . . col. . . iii. that once in the day at least , priuate prayer and meditation be made . psal. . . dan. . . luke . . ephes. . . col. . . iv. that care be had to do and receiue good in companie . . thess. . . v. that your familie be with all diligence and regard instructed , watched ouer , and christianly gouerned . gen. . . deut. . ● & , , . pro. . . eph. . . vi. that no more care be spent in matters of this world , then must needs . mat. . . col. . ● . . iohn . . . vii . that you stirre vp your selues to liberality to gods saints . gal. . . heb. . . viii . that you prepare your selues to beare the crosse , by what meanes soeuer it shall please god to exercise you . mat. . . luke . . & . . ix . that you giue not the least bridle to wandring thoughts . iob . . eph. . . x. that you bestow some time in mourning , not onely for your owne sinnes , but for the time and age wherein you liue . ezech. . . psal. . . xi . that you looke dayly for the coming of our lord iesus christ , for your full deliuerance out of this world . mat. . . xii . that you acquaint your selfe with some godly person , with whom you may conferre of your christian estate , and open your doubts to the quickning of gods graces 〈◊〉 you . iames . . xiii . that you obserue the departure of men out of this life , their mortalitie , the vanitie and alteration of things below , the more to contemne the world , and to continue your longing after the life to come . esay . . phil. . . . pet. . . reu. . . xiiii . that you meditate often vpon your death and going out of this life , how you must lie in the graue , go to dust , leaue all glorie and wealth : and this will serue to beate downe that pride of life which naturally is in you . eccles. . . & . . xv. that you reade something daily of the holy scriptures , for the further increase of your knowledge . math. . . iohn . . act. . . xvi . that you make a couenant with the lord to striue against all sinnes , especially against the specialsins and corruptions of your heart and life , wherein you haue most dishonored god : and that you carefully see that your ●ouenant be kept and continued . neh. . . ● . chron. . . xvii . that you marke how sinne dieth and is weakened in you , and that you turne not to your old sinnes againe . matt. . . . thess. . . . pet. . . xviii . that you fall not from your first loue , but continue still your affection to the liking of gods word , and to all the holy exercises of religion , diligently hearing it , and faithfully practising it : that you may prepare your selfe before you come , and meditate of that you haue heard , either by your self or with other , and so mark your daily profiting in religion . heb. . . & . . reu. . . xix . that you be often occupied in meditating vpon gods benefits and workes , and sound forth his praise for the same . xx. that you exercise your faith , by taking delight in the great benefit of your redemption by christ , and the fruition of gods presence in his glorious and blessed kingdome . psal. . . . & . . eph. . . xxi . lastly , that you make not these holy practises of repentance common for the time , nor vse them for fashion sake . luke . . in adamo potuimus non mori , in christo non possumus mori . finis . notes, typically marginal, from the original text notes for div a -e mat. . mat. . . a psa. . b mat. . . c mat. . . d mat. . e . pe. . f . pet. . g ioh. . h . cor. ▪ . i ioh. . ▪ k act. . l heb. . m luk. . . a mat. . b mat. . ▪ . . c ioh. . . d luk. . . e ioh. . f ioh. . g luk. . . h luk . . i mat. . . k mat. . . l mat. . . m luk. . . n act. . . a gen. . b iob. . c . king. . . d ex. ▪ . e . tim. . . f . sa. . g . sa. . a gen. . b gen. . . c mat. . . d mat. . . reasons why god doth afflict his children ▪ e ec. . . f psal. . . g luk. . . h psal. . . i psal. . . . k ge. . l iam. . m deu ▪ . n . tim . . o ioh. . p act. . a he. . . b . pet. . c . cor. . d ruth . . e ruth . . f ion. . . g exod. . h dan. . . i . king. . . k . king. . . l mar. . m iam. . . iob. . a pro. . b mat. . . c . tim. . . d psal. . . e psal. . . f . cor. . . g phil. . h act . . . pet. . . i exod. . k ge. . . l psal. . . m ps. . n isa. . o hos. . . p luk. . . q ecc. . . a . sam. . . b ge. . c act. . . d phi. . e d . f exod. . . g . pet. . h mat. . i iob. . . k hab. . l iob . m . sam. . . n . sa. . . o . sa. . p gen. . q gen. . r gen. . s gen. . . a exod. . b exod. ▪ c . sa. . d . king. . e . kin. . f . king. . g isa. . h dan. . i dan. . k mat. . l act. . m mat. . n ro. . o ioh. . . p ioh. . q mat. . r mat. ▪ s dan. . saint andrewes in norwich . a . tim. . b . sam. . . c hos. . . d psal. . e psal. . . f mica . . . g act. . h ps. . ● . a psal. . b iob. . c . sam. . . d iob. . . e ruth . . f ecc. . . g luk. . . h isa. . . i luk. . k phil. . l psal. . m zac. . . n mat. . . a ●ud . . b . sam. . c ioh. . d exo. . e . sam. . . f mat. . g gen. . h gen. . i iob . k . thes. . . a ioh. . the golden chaine . the earle of bedford . the countesse of bedford . the countesse of cil●erland . pro. . . notes for div a -e ier. . . notes for div a -e doctr. . doctr. . exod. . . . sam. . math. . . doctr. . . king. . . king. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obiection . ansvver . doctr. . psal. . . doctr . . cor. ▪ . doctr. . act. . . question . ansvver . pro. . . . . doctr. . vse . . circumstance . reasons why christ went into the wildernesse . . reason . eccl. . . . reason . . reason . against popish eremits and monks . . circumstance . temptation . . of god. . of man. . of satan . question . ansvver . reasons 〈◊〉 christ vvas tempted . . reason . . reason . . reason . . reason . heb. . . gen. ▪ . reu. . . doctr. . the second part of christs preparation to temptations . three kinds of fasts . iud. . . hest. . . exod. . . reasons why christ fasted so long . . king. . against popish fast in lent. vvhy christ vvas vvith vvild beasts . . circumstance . vse . . circumstance . vvhy christ was hungry . verse . the first combat . satan vvhy a tempter . . pet. . . doctr. . mat. . vvhen satan assaults christ. vse . the occasion of satans assault . mat. . . doctrine . the fourth point of satans preparation . mat. . . vse . . pet. . . question . ansvver . gen. . . vse . mar. . . . act. . . . luke . . . doctr. vse . vse . . question . ansvver . doctr. ez●ch . . . pro. . . obiection . answer . iob. . . . king. . pro. . . doctr. how christ was caried by satan . ier. . . doctr. . luk. . . vse . eccles. . . ierusalem citie holy . vse . rome no true church . doctr. vse . vse . doctr. nu● . doctr. vse . psal. . . verse . doctr. nehe. . . vvhat it i● to tempt god. hovv god is tempted . exod. . . vs● ▪ iudith . . obiection . answer . iud. . . . isai. . . . vse . verse . . doct. obiection . answer . deut. . . . sam. . zach. . . vse . prou. . . psa. . . iob. . . ver. . psal. . . gal. . . . kin . . . king. . zach. . . mat. . . thess . obiection . answer . ● cor . obiection . answer . vers. . vse . . kin. . ▪ psal. . . mat. . vse . obiection . answer . vvhat honour is due to saints . vse . vse . . mich. . . vvhat honour is due to saints . vse . vse . . mich. . . vse . . vse . . . cor. . . . vers. . vse . . . sam. . reu. . ver . . . vse . . vse . . iam. . vse . . vse . . vse . . vse . luk. . iam. . . the young mans conflict with, and victory over the devil by faith, or, a true and perfect relation of the experiences of t.p., begun in the th and continued till the th year of his age ... by t.p. powell, thomas, fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the young mans conflict with, and victory over the devil by faith, or, a true and perfect relation of the experiences of t.p., begun in the th and continued till the th year of his age ... by t.p. powell, thomas, fl. - . [ ], , [ ] p. : port. printed for john hancock, sen. & jun. ..., london : . epistle dedicatory signed: tho. powell. cropped t.p. errata: p. [ ] at end. advertisements: p. [ ] at end. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng temptation. faith. devil. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion ●hough satan doth in chains of darkness ly , ●et hath he pow'r on earth mens soules to buy , ●ut that's but limited : for here you see ●im foyl'd , & god my gratious god to bee . the young man● conflict with , and victory over the devi● by faith . or , a true and perfect relation of the experiences 〈◊〉 t. p. begun in the th . and continued till t●● th : year of his age , who ( upon his first co●victions , having an earnest desire to serve chri●● in the work of the ministry ) was much tempte● to make a contract with satan , who often appeared visibly , and made eminency in learning th● grand bait to catch his soul ; but ( by an omnip●tent hand ) was prevented from that agreement pub●ished for the benefit of such , who have bin , or shall 〈◊〉 tempted in the like manner ; and composed by way of dialogue between four interlocutors , viz. evangelus , a minister of the gospel . paulus , a young convert demas , an apostate . apollion , the d●vil . by t. p. mic . . . rejoyce not against me , o mine enemy , wh●●●● fall , i shall arise ; when i sit in darkness , the lord shall 〈◊〉 a ●ight unto me . london , printed for iohn hancock sen. & iun. at 〈◊〉 three bibles in popes head. alley in cornhill . ●● . to that little flock in and about the county of hartford , the author sends greeting . sirs , when i take a view of the wonderfulness of gods providence in bringing me first among you , together with those bonds of love , by which i am held so fast , that it is my quotidian and daily study , how i may be further capacitated to serve you , and the church of my lord iesus ; verily , i must confess , you are the people that have all my thoughts : and besides this , you are those who have the greatest interest in my prayers ; others have some of my heart , but next to god you have all my heart , i have heard much of the love of a minister to his people , as that i could scarce give credit unto it ; but i do now believe it , because experience has taught me so , though that by which i am obliged unto you is not the same as with a minister and his people , it being only a sincere love begotten by my frequent , painful and laborious preaching unto you , without any further charge , and yet notwithstanding how do i love you , and pray for your happiness in this world , and the world to come ; i can't endure to think of your damnation , no , not any of you . i am sick at the heart ( many times ) through fear , lest i should rise up in judgement against some of you , because there are those amongst you , that seem to takeiittle notice of god , christ , and their immortal souls , though through grace all of you are not molested with the contagion of this distemper , which is so epidemical , not only in foreign places , but likewise in our english island , as that it doth many times occasion floods of tears to run down from the eyes of gods precious servants , who , as so many lots , do bewail the iniquities of this land. sirs , i have thought good to reach you with my pen , when my tongue cannot ; and hence it is , that i dedicate this unto you in part , though it is possible i could have found out many others , whose names i might affix in the frontispiece of this book , only my love is most endeared to you ; and wherefore do you think it is , that i should concern my self so much with you ; would you know , take then these few reasons . first , because god made me not altogether for my self , but for you and others ; we were not made for our selves , and therefore we act most like beasts , when we only minde our selves , and not others , who are our kinsfolk , according to creation ; but when that goodness that is in us is so diffusive , as that it leads us forth to succour those who srand in need of our help , then we act as our selves , and like rational creatures , it is god that created me , and why did he create me , but that i should serve him , and in what better way can i do it , then in the first place to seek my own salvation , and after that , the salvation of you and others . but , secondly , the end of my creation is not all by which i am induced to concern my self thus with you , but likewise the end of my redemption requires me so to do ; i , you , and all of us were no sooner created , but we fell from god ; and through adherence to the devil , lost that glorious image which he had invested us with , and thereby forfeited the favour of god , and so became the children of wrath ; but now iesus christ , that immaculate and spotless lamb of god , who knew no sin , became sin for us , by assuming the humane nature , and taking upon him the guilt of all our transgressions , isa. . . how then can i , you , or any of us , be slothful in gods service , when he hath done so much for all of us as he hath done ; may we not say as bernard did concerning christ , * thou hast loved me , oh lord , more then thy self ! and now the end wherefore christ did all this was , that we might be restored to gods image again , and to serve him in all manner of holiness ; and in no better way can i do this , then in looking after my own soul and the souls of others . thirdly , the end of my redemption doth not only require me thus to concern my self with you , but likewise the end of my sanctification . i am sanctified ( as i hope ) and am washed with the water of regeneration . now it is the duty of those who are sanctified , to lead other in the way to sanctification and obedience of the spirit ; this our saviour lays down as a rule to peter , that when he was converted , he should strengthen his brethren . but fourthly , the very end of my ministry requires me to have a diligent care of your souls ; 't is a duty of us who are preachers of the gospel , to pity and look after poor souls that are in their blood ; and god , yea , angels and my own conscience do bear me witness how i pity your souls , and that i could go hundreds of miles barefoot ●o do any of you good , though never so mean in life and descent ; i was devoted from the womb to the ministry ; and now when i come forth unto it , shall i not in any wise answer the end thereof , the lord forbid . fifthly and lastly , not onely the end of my creation , redemption , sanctification and ministry ; but likewise the end of my preservation doth thus oblige me to you : hath god done for me what he hath done , and shall i not to the utmost do what i can for him ; hath he wrought such deliverances for me , and shall i be slack and negligent in his service , far be it from me , and all those who have experienced the like that i have ; and hath he moreover kept me hitherto , and must i not seek his glory ; to such perverse walking the lord put an end : many other obligations there are , by which i am bound to look after you ; ( viz. ) i am a dying creature , and therefore whilst i have life i must act for god , because when i am in the grave i cannot write unto you , my preaching-work then will be over ; and h●nce it is , that i do think it meet , whilst i am in this earthly tabernacle , to put you in mind of these things , and to stirr you up to the doing thereof ; and as the consideration of my mortality should move me to do what i can for god ; and you see likewise the consideration of yours should make you more willing to hear and receive , what i and others do both preach and write unto you . and now , sirs , what remains , but that you would follow those practical things , which the good spirit of god may by these lines put you in minde of ; consider , you must one day render an account for all the good sermons that you have heard ; the word will either prove a savour of life , or of death ; you will either be the better for sermons , or the worse , and therefore to you now i speak , that have often heard the vociferation of the gospel , but are not as yet reformed ; consider , after death comes iudgment , and then what will you do , will you not wish that you had taken the good counsel of god given by his ministers , will you not then remember these sermons which once you , forgot as soon as ever you went out out of the church , and will not the remembrance thereof be as a worm gnawing of your consciences in hell , oh with what shame and confusion will ye then be cloathed , when all those secret sins , which you thought were impossible to be brought to light , shall be made manifest before the lord iesus , who is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) light it self . moreover , consider that without you have an advocate , the●e is no standing at this tribunal , and who is this advocate , but iesus christ will plead to the utmost for you , if you can but make sure of him , for without him nothing can be done , in order to your being sheltred from that wrath of god , which then shall be revealed on all those who have slighted this advocate , and have accounted sermons of no worth , further believe and consider , that if you have not the lord iesus to stand as your friend , you must be thrust down into hell , and there howl with the damned for ever : and what think you now of these things , do you stedfastly believe them ; if you do not , search the scriptures , and there you will finde what i have said to be true ; if you do believe them , why then do some of you live , as if there were neither god , heaven , hell or iudgement ; if these things are sincerely believed by you , stir up then , and lay hold upon god , and claim of him deliverance from wrath to come , for it is hastning apace , and w● unto you if you lay up nothing against this burning wrath of god for the time to come , is as sure as the time that is present , why therefore are you all for the present time , assure your selves , that the walking in repulse against these considerations , and the sweet motions of the spirit will make you smart one day . but finally , if you will all observe these things to do them , what a blessed meeting shall we have , how wide will the gates of heaven stand open for u● ? what a welcom will god the father give us , the very thoughts of it doth glad my very heart and soul ; suffer therefore the good word of god to take impression upon you ; endeavor to live a life of grace here , that so you may live a life of glory hereafter ; persevere in all good , hold out to the end , for the crown will make amends for all : be constant in the use of means ; follow peace with all men , be useful in your several vocations , that in all things ●u may be fit for the being received 〈◊〉 into the heaven of heavens ; ●hich is and ever shall be the desire ●d prayer of him , who is , sirs , your souls friend , tho. powell paulus in his unconverted state aetatis suae . evangelus . well met , friend ; whither are you going ? paulus . i am going to see a play , for they say it is very well worth ones observation . evangelus . how ! to see a play ? i would not have you for a world , could i but hinder you , i would , for there is nothing but wickedness and profaneness for your contemplation ; and if this is worth your observation , judge you . paulus . you talk more like a phanatick then a civil and honest man , for i verily believe , there may be as much good gather'd from the observation of such a sight , as somtimes hearing of a good sermon . evangelus . oh , what prodigious and black ignorance is this , to think that more benefit may be received from open prof●neness , then from hearing the word of god ; have you not yet known the difference between evil and good . paulus . there are some ( i believe ) as good and as wise as your self , that goes to such places ; and certainly , if it be lawful for them , it is lawful for me . evangelus . that is true friend , if lawful for them , then it is for you ; but it is not lawful for them , and therefore let such be never so wise , yet if they go to such places as you plead for , they do in that fall short of being wise men ; and moreover , herein is shewed much of your folly in grounding lawfulness for the same , on no other foundation , but because such and such do so , whereas we that are christians should endeavour to make our lives congruous with the sacred writ , yea , that which the prophets and apostles have built upon should be our foundation . paulus . pray , sir , keep your breath to cool your own pottage , for every tub must stand upon its own bottom , therefore catechise not me , for i will not be catechised by you , and as long as i have a mind to go , i will go . evangelus . friend , be not so touchy , for i mean you no hurt , nothing i am ●o you : it is true , and that every tub must stand upon its own bottom i know , yet considering that ●very one was not made for himself , but for the glory of god , ●he good and benefit of each other , therefore it does behove us to be giving one another good counsel ; if you know any thing more then me , i 'll learn of you : and if i know any thing more then you , you shall learn of me if you please . paulus . nay , this is very fair , i must needs confess . evangelus . well then , my friend , if it may s● please you , to deny your self of going t● that place , first intended by you , i wi●● then tell you what we will do in stea● thereof . paulus . i don't much care if i do fo● once . evangelus . what think you then of going t● yonder grove ; where we may sit down in the shade , and discourse concerning soul-affairs . paulus . with all my heart , good sir. evangelus . well friend , seeing then that go● his providence has bin pleased to ●ring us into one anothers company ; ●ill you give me leave to ask you a ●w questions ? paulus . yea , sir , and i shall thank you ●oo . evangelus . what do you think then concerning heaven ? paulus . it is a good place , no doubt . evangelus . yea , and how happy shall we be if we can but get thither . paulus . why , do you question getting thither ? evangelus . yea , that i do ; don't you ? paulus . no , i did never question getting to heaven , since i have been born , i thank god for it . evangelus . i am apt to think , you might ha● had more cause to bless god , for qu●stioning your title to heaven , the● for not questioning it ; and i am 〈◊〉 opinion , that you and others w● scarce get to heaven , except yo● come first to doubt of your righ● thereto . paulus . you are the strangest man that ● ever met with in all my life ; and indeed this is the fault which i find● to be in you phanaticks , viz. you● censuring . evangelus . friend , you mistake us , and i suppose you do not very well understand me , for did you not say just now , that you questioned not getting to heaven . paulus . yea , i did , what of all that ? evangelus . i only then ask you , the grounds on which you build your hopes for heaven so stedfastly , without the least questioning assurance thereof . paulus . the mercy of god , no better ●rounds can there be . evangelus . the mercy of god ▪ that 's true , ●iend ; but gods mercy has bin ●rfeited long ago through our diso●dience in adam , have you now ●ined it : if you have , pray tell me ●w , and by what means ? paulus . nay , if so , the lord look down ●on me , for i never heard of this ●fore . evangelus . it is very true , my friend ; and ●ce it is , that we have brought 〈◊〉 with us into the world , by ●ich we are made the heires of ●ath . paulus . be you sure , this is true . evangelus . do you believe all those truths c●●tained in the holy bible ? paulus . do i believe them ▪ yea ▪ certain●● or else i should be a papist or an i●●fidel . evangelus . then see this prov'd from these 〈◊〉 places of scripture , psal. . . i 〈◊〉 shapen in iniquity , and in sin did 〈◊〉 mother conceive me ; and eph. ● we are by nature the children wrath , even as others . so rom. . l● by one man sin entred into the wor●● and death by him , and so death 〈◊〉 over all men , for that all ha● sinned . paulus . nay , here is scripture enoug● none can deny . evangelus . well then , seeing 〈◊〉 it is as i say , had i 〈◊〉 grounds ( do you thin● for speaking what i di● and therefore i pray 〈◊〉 willing to give me some further sa●●●faction touching the belief of your ●●●vation . paulus . nay ▪ you have so puzled me , that ●●w i know not what to do , except it to tell you , that i pray morning ●●d evening . evangelus . well , what of all that ? i hope you not expect to get to heaven by your ●●ayer , do you ? paulus . yes ▪ i do , or else i know not how to 〈◊〉 to heaven . evangelus . oh friend , had you been acquaint●● with godly ministers , or any of ●●ds people , and desired their instru●●●ons , certainly you would have bin 〈◊〉 now acquainted with the way that 〈◊〉 to heaven and eternal happi●●●s , for thou art grossly ignorant thinking to be saved by prayers . paulus . i don't say prayers only , 〈◊〉 take in reading of good books , a● hearing of good sermons . evangelus . nay , it is all one for that , 〈◊〉 if you take in all good works what●●● ever , they will prove insignificant● merit salvation . paulus . say you so , why i never heard 〈◊〉 from our minister , and he is a 〈◊〉 good church-man . evangelus . nay , as to that i know not , but 〈◊〉 i 'le assure you , that what i have hea●● from you , as yet does rather savour popery , then of true christianity . paulus . how ! a papist , sir ; god forbi● for i am sure i am so far from bei●● a papist , that if i do but meet 〈◊〉 one , i go the other side of the 〈◊〉 because i will not see him . i do hate him . evangelus . perhaps you walk more by custo● then by judgement ; for i 'le assure you it is as i say . paulus . pray sir , tell me then , what must save me , if good works cannot ; thanks be to god i met with you : or else i should have died in this mistake , notwithstanding our minister . evangelus . why thus you see , friend , gods dealings with us are various ; but to gratifie your desire , let me ask you this question ; did you never hear of iesus christ ? here has not bin so much as one word concerning him . paulus . nay , hold you ; i have heard of jesus ; what of him ? evangelus . what of him ▪ why it is he that must save you . paulus . it s no marvel then , why i have heard such a talk concerning jesus christ , but i ever thought it was my good works that must save me . evangelus . nay , friend , i will shew you an insuffi●iency in that ; and lik●wise , that salvation is only to be had in christ , and by him you must be saved , if ever saved ; receive these scriptures for the truth of both , rom. . . therefore by the deeds of the law no flesh shall be justified in his sight ; for by the law is the knowledge of sin ; so the th . verse , therefore we conclude , that a man is justified by faith without the deeds of the law , gal. . . paulus . why then , by your reckoning , i have all my work to begin before i can get to heaven . evangelus . if you understand no more then this , i must needs say , you are far from being a new creature ; and if far from being a n●w creature , then far you ●re from the kingdom of heaven . paulus . how do you prove that ? evangelus . i prove it from these following scriptures , mark . . he that believeth and is baptized , shall be saved ; and he that believeth not , shall be damned . so luke . , . i tell ye , nay , except ye repent , ye shall all likewise perish , iohn . , . verily , verily , i say unto thee , except a man be born again , he cannot see the kingdom of god ; and what think you of th●se scriptures ? paulus . why , i think they are very good ; but if i have all this to do , as you say , and am still to begin the christians a , b , c ; then i had as good desist a little while , seeing that as yet i am but young , and so for a time take my pleasure : and when i come to be old , i 'le then take this way to serve god which you have prescribed ; for i am afraid lest i should not hold out in serving god another way , in regard that i have taken so much pain ▪ in the other , for indeed i am spent . evangelus . oh friend , give not way to the devil● ▪ these are only his suggestions , believe him not ; for can you serve god in a more acceptable time then in the days of your youth ; consider , i pray you , these following things . first , consider your youth ; god requires eccl. . . remember your creator in the days of your youth . secondly , it is a question whether you may live to an old age , which if not , what will become of you . thirdly , grant that you live to an old age , it is a question whether the day of grace may last so long . fourthly , if the day of grace should last so long , it is a question , whether you will not , through the pains and imbecilities of old age , be rendred incapable to serve god. fifth●y , consider you may serve god when it is too late , but you can never serve him too soon . paulus . verily , this is true , i cannot deny it ; but do you not think , that god is more glorified by an old convert , then by a young . evangelus . when you have such suggestions as these , endeavor to make them abortive at their birth ; for any will tell you , that there is nothing more acceptable unto god , then when a young man offers up the flower of his age unto him ; yea , and what does conduce more unto gods glory then the same . paulus . well , i am now convinc'd of my folly , especially of confiding in good works for salvation . evangelus . well , bless god for it ; and now seeing , through infinite mercy , an insufficiency in good works to save you , what think you of god ? paulus . why , i think that he is a spirit . evangelus . he is so , my friend , and they that worship him , must worship him in spirit and in truth . paulus . this i knew a great while ago . evangelus . very good , are there more gods then one ? paulus . y●a surely , there must be three gods ; god the father , god the son , and god the holy ghost . evangelus . know , friend , that thou art wofully ignorant ; for though there be three persons in the godhead ; yet th●se three are but one in substance all this while ; there is but one individual deity ; as the fire does contain in it three properties , . it s self . . heat . . light. so though there be but three ways of subsisting in the godhead , yet all this while it is but individual . paulus . pray sir , is there any scripture for this ? evangelus . yea , scripture enough ; see deut. . . hear , o israel , the lord our god is one lord , isa. . . i am the first , and i am the last , and beside me there is no god , isa. . . look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . so cor. . , , . and eph. . . tim. . . paulus . i confess these scriptures do hit me ; for how many times have i read the bible over ▪ and yet ▪ do not remember these places . evangelus . you minded then well what you read , for certainly , if you had read diligently , and with a desire to know , you would have given a more pertinent answer to such a fundamental and practical point of divinity as this . but this is not all , our souls are spirits , angels are spirits , and the d●vils are spirits ; what difference is th●●● then between god and these ? paulus . why , i suppose he is bigger then all of them . evangelus . bigger then all of them ; this is no solid answer . god , he is an increated spirit , all others are created ; god , he is an infinite spirit , all others are finite . paulus . nay , this is very good . evangelus . well , i am glad you like it , but what difference is there between the devils and the angels . paulus . why , i suppose they are both spirits , and both angels , only the angels in heaven are the good angels , and the devils are the evil ones . evangelus . thou sayest right ; the devils th●● are now in hell were once righteous angels , but through pride and malice they are now become , of all creatures , the most miserable ; but where do the devils inhabit ? paulus . i suppose the devils do dwell in hell , it being a place prepared for them and the wicked . evangelus . the habitation of the devils is , partly in hell , and partly in the air ; the devils do dwell in the air unto the day of iudgement , and usurping the same , on purpose that they might rule in the hearts of men ; but what difference is there between the spirits and our souls , for our souls , you know , are spirits ? paulus . nay , i believe , now you ask me that which you cannot answer your self . evangelus . think not so , friend ; for the angels were the firs● creatures that god made , whereas our souls are not : the angels are not covered with flesh , but our souls are ; the angels are perfect spirits , but our souls through union with their bodies are imperfect and impure ; but enough of this , what think you now of iesus christ ? paulus . who is jesus christ ; why he is the son of god ? evangelus . it is true , my friend , he is so ; for god the father testifies it , mat. . . the chu●ch acknowledgeth it , matth. . . and the devils confess it , luke . . but who do you think of these were first , god the father , or god the son ? paulus . there is a question indeed , surely the father must be before the son. evangelus . yea , friend , that is true ; it is so in natural generation , but here it is not ; for christ iesus is co-eternal with his father , and equal with him in power and glory . paulus . this will not stand by reason . evangelus . divine mysteries are not to be apprehended by carnal reason , for he who would see by an eye of faith , must shu● out the eye of reason ; and what think you now of the holy ghost ? paulus . why , i suppose he is god too , is he not ? evangelus . yes , he is so ; see john . . for there are three that bear record in heaven , the father , word and holy ghost , and these three are one . paulus . nay , this is very evident , you bring scripture ( i say ) to prove what you say . evangelus . well , if so be you do believe what i have said concerning the blessed trinity , say with me , god the father , god the son , and god the holy ghost , and these three are one . paulus . god the father , god the son and god the holy ghost , and these three are one . evangelus . right , what think you now of the creation of the world ; did god make the world of somthing , or of nothing ? paulus . of somthing surely ; for out of nothing , nothing can be made . evangelus . friend , what do you think creation signifies ? paulus . truly , i know not very well . evangelus . why , it signifies a making all things of nothing . paulus . say you so . evangelus . yea , and have you not read that the world was made only by the especial word of his power , not that we should understand that any word did really proceed from god , but only that he will'd it . paulus . did god , do you say , only speak● th● word , and was this world made ; i cannot believe this , except you bring me scripture . evangelus . if scriptures will convince you , i 'le bring you scriptures enough . see psal. . . for he spake , and it was done ; he commanded , and it stood fast , heb. . . through faith we understand that the worlds were framed by the word of god , so that things which are seen , were not made of things which do appear . so rom. . . paulus . all this now is very clear unto me . evangelus . i am glad of it , and therefore bless god ; and now tell me , i pray you , what you what is your belief concerning the incarnation of our saviour ? paulus . i do believe that jesus christ did come into the world to save sinners . evangelus . and that he was made man. paulus . no , i cannot think so , in regard that it is impossible for god to become man. evangelus . herein thou art grossly ignorant , because thou doest believe christ came into the world , and yet cannot think he was made man. paulus . no , nor i shall not , except you give me good scripture for it . evangelus . nay , you are to be commended for that , because you are not to take any thing from me , or any man , without scripture , and therefore , if scripture will do the business , scripture you shall have enough : see john . . and the word was made flesh , and dwelt among us , ( and we beheld his glory , as of the only begotten of the father ) full of grace and truth . so tim. . . and without controversie , great is the mystery of godliness , god was manifest in the flesh , justified in the spirit seen of angels , preached unto the gentiles , believed on in the world , received up into glory . paulus . i see scripture does hold forth this truth but who would think that this should be so . evangelus . it is so , and that for these reasons , as i suppose . . gods iustice by man was offended , therefore by man it was to be satisfied . . christ was man that he might die , for had he not been man , he could not have died . . he was man , that he might sympathize and condole with us in all our conditions and infirmities . . he was man , that he might be d●●ompleat mediator . . he was man , that he might make man partakers of the divine nature . paulus . then by this reckoning you must make christ a sinner . evangelus . so he is ( i.e. ) by imputation . paulus . this is strange doctrine , methinks , to make christ a sinner ; 〈◊〉 if also he is man , then consequentially he is not god. evangelus . your consequence is false , my friend ; for christ is god-man , god that he might satisfie , man that he might die , . . paulus . well , these things are very deep and profound , therefore ( i pray you ) ask me somthing else , and i will meditate upon them when i come home . evangelus . very good , the next question then shall be this , what think you then concerning the resurrection ? paulus . truly , sir , this has been ever obscure to me , i could wish you would inform my judgement concerning it . evangelus . with all my heart , for i like this enquiring mighty well ; now that there shall be a resurrection , it is evident from these places of scripture , dan . . and many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to shame and everlasting ' contempt : iohn . , . marvel not at this , for the hour is coming , in the which all that are in the graves shall hear his voice , and shall come forth , they that have done good , unto the resurrection of life ; and they that have done evil , unto the resurrection of damnation . so see cor. . and rev. . , . paulus . well , this truth i also believe ; for i see , there are many scriptures for the demonstration and proof of the same . evangelus . what think you now concerning the last iudgment , do you believe it or not ? paulus . i do believe that jesus christ will come at the last day , and judge the world . evangelus . and are you willing , friend , that i should try your knowledg in this necessary truth . paulus . willing , why do you think i should be unwilling : pray don't question that , for i am so willing , as that i shall look upon you as my best friend , if you take the pains to inform me in this . evangelus . well then , seeing that i have such a free access unto you , i shall ask you these several questions , in order to your better understanding of this great truth ; what then is the last iudgment ? paulus . the last judgement is a day ( as i suppose ) wherein christ jesus our lord and saviour , shall come down from heaven with great glory , to judge the whole world , and give unto every one according as his works shall be . evangelus . very well ( my friend ) for your answer pleases me exceeding well , but how manifold is the coming of christ ? paulus . how manifold is the coming of christ ; why , is there more comings of christ then one ? evangelus . yes , friend , the scriptures do hold forth unto us a threefold coming of christ ; the first was in the flesh about sixteen hundred years ago , when he came in the forme of a servant , taking upon him our sins ; the second is , his coming now with the power of the gospel , in the hearts of sinners ; and the third is , his future coming , when he shall in the end of the world come in glorious glory , not to be exprest : and this is called his second appearance to iudgement , acts . christ is appointed by god the father iudge both of the quick and dead . so acts . paulus . these are wonderful things , pray tell me now , how christ will judge the world ? evangelus . visible in the clouds ; for even as he ascended , so shall he descend ; but wherefore do you think , my friend , christ will judge the world ? paulus . that he may render eternal life , with fulness of joy unto the godly , and eternal punishment to the wicked . evangelus . you answer right , but what do you think will be the order of this iudgement ? paulus . truly , sir , i know not very well . evangelus . my friend , observe , there are certain transactions that do pr●cede this day , certain transactions done in the day , and certain transactions that does ensue this day . first , some things there be that ar● antecedent to , or coming before this day , which will be these , . a subversion of the roman empire , and the man of sin revealed . . the rising of false christs , and false prophets . . signe● that shall be in the sun and moon . . the gospel being preached through● out all nations . . obedience yielded unto the gospel by iews and gentiles and all that do pertain unto the election of gods grace . secondly , those transactions done in this day are these . . the son of man shall be seen in the air. . the dead shall rise , both righteous and unrighteous . . christ shall separate the bad from the good , and denounce the last sentence . thirdly , that which follows this day , is the proportioning of a reward unto every mans work ; and now tell me what thou thinkest of these things ? paulus . truly , they are things that i never knew till now . evangelus . bless god then for what you know , and answer me this question , is the iudgement-day known unto any or no ? paulus . none but unto god , as i suppose . evangelus . thou sayst right , for neither men nor angels know this day , but god himself , matth. . and thus , friend , i have shewed you these points of divinity , to be believed of all that seek after an eternal life of felicity , being these as follows , . god , or the trinity . . the creation of the world. . the hypostatical vnion , or christs assuming the humane nature . the resurrection . . iudgement . i come now to ask you how and by what means you may come to know god ? paulus . by the holy bible . evangelus . it is true friend , the scriptures , conteined in the old and new testament , is the only rule by which we may come to know god and serve him 〈◊〉 but tell me what thou doest understan● by the old and new testament . paulus . by the old testament i understan● the writings of moses and the prophets , and by the new testament th● writings of the evangelists and apostles . evangelus . your answer as you should do ; but are the scriptures sufficient of themselves to work faith in us or no ? paulus . truly , i am not able to determine of that . evangelus . why then i will tell you , the scri●tures of themselves cannot work faith ●n us , but by gods spirit cooperating ●ith them ; and hence it is , that the ●ord is called a dead letter , not but ●hat the word is quickning , but be●ause the word of it self without the spirit , cannot so much as work any ●race in us . paulus . this i do believe . evangelus . then i hope you do believe the scriptures to he so canonical , as that ●t is blasphemy to esteem of any other writings , to be of equal authority with the same , and so consequentially ●hose are to be blamed who annex the ●pocrypha to the bible , and do fre●ently take out certain verses conteined therein , as their texts , whenas the scriptures , and only the scriptures , are for a standing rule in gods church . paulus . but is not the apocrypha the word of god ? evangelus . no , for they were not written in the hebrew tongue , nor acknowledged a● canonical by the iews of old , to whom the keeping of the oracles of god was committed . paulus . i am now convinc'd of that , which i thought i should never have been perswaded to the contrary . evangelus . again , if you do grant the scriptures to be infallible , you must then grant that the scriptures are not to be ruled by the church , but the church by the scriptures . paulus . if so be the scriptures do not depend upon the church , for the truth and authority thereof , how then can we be assured that it is the word of god. evangelus friend , herein you are grossly mistaken , for we may be assured of the scriptures being the word of god ; which may be prov'd from several testimonies and arguments divine and humane ; from testimonies divine , being two , internal and ●xternal ; one is the testimony of the spirit , who sometimes by special r●v●la●ion and power do declare the 〈◊〉 thereof , upon the hearts and c●nsc●en●es of men and women ; and th●● is the divine internal testimony : the d●vine external testimony is the scriptures , testifying of themselves ; and hence it is many times , that they do run in this order , ( thus saith the lord ) thus saith god. now the arguments to prove the same , are deduced and taken from . . the efficient causes of the scriptures , viz. men , t●e calling , miss●●● and insperation of whom was divine . secondly , the scope and end of the scriptures being the glory of god , and the eternal salvation of our souls . thirdly , the subject-matter of the scriptures , which is so full of majesty and div●nity , as that it is far beyond humane capacity to comprehend . this is sufficient to shew the authority of the scriptures , without depending upon the church . thus is the truth of the scriptures , and the authority of them evidenced without the help of the church . paulus is not the testimony of the church then of some use ? evangelus . yes , that i deny not , but the thing which i aim at is to shew , that the authority and truth of the scriptures can be made apparent , from gods spirit , and from themselves , without the help of the church , which assertion does contradict the papist , who does audaciously affirm , that the authority of the scriptures do absolutely depend upon the church , the absurd consequences of which opinion are these . . of all , to hold that the scriptures has no more authority , but what the vniversal consent of the church gives unto it , is to make the scriptures no otherwise , but a nose of wax , yea , it is to make the eternal and inviolable truth of god , rest upon the pleasure of men ; verily the matter and scope of the scriptures is to be denied and to be of no use at all , if this opinion is right , these and such like are the absurdities that must of necessity be held by retaining opinions of this kind . paulus . but did not austin say , that he would not believe the gospel , save that the authority of the church moved him thereto . evangelus . the papist do give a false interpretation upon his words , if we do but consider the whole tenor of his writing . for as calvin well observes , austin had then to do with the manichees , who arguing with them , spoke thus , i my self would not beleeve the gospel , save that the authority of the church moved me thereto . meaning , that he himself when he was a stranger from the faith , could not otherwise be brought to embrace the gospel for the assured truth of god , but by this that he was overcome with the authority of the church . and what marvel is it , if a man not yet knowing christ , have regard to men , therefore austin does not there teach , that the faith of the godly is grounded upon the authority of the church . paulus . i am very well pleased and satisfied in what has been said , have you any more questions to ask me ? evangelus . yes , friend , i have many questions to ask you still . how do you prove , that salvation is only to be had through christ ? paulus . how do i prove it ? i prove it from acts . . where it is thus written , neither is there salvation in any other , for there is none other name under heaven given among men whereby we must be saved . evangelus . thou hast given the right scripture ; but now , if salvation is only to be had in and through christ , does it not , do you think , concern you to have an interest in this christ ? paulus . yea , certainly that it does . evangelus . are you then interested in him ? paulus . truly , i question it , but how may i come to have an interest in him ? evangelus . that must be by faith . paulus . what is faith ? evangelus . faith is a receiving of iesus christ into the heart , as he is priest , prophet and king , with a fiducial dependance upon him , being fully satisfied , that there is salvation , in , through , and by none but him . faith is the substance of things hoped for , and the evidence of things not seen . heb. . . paulus . how is this faith attained ? evangelus . it is attained by a conscientious use of the word , and increased by prayer and sacrament . paulus . what is prayer ? evangelus . prayer is the pouring out of our souls unto god in the name of christ , by the help of the spirit , and with faith on the promises , for those things which are agreeable unto his will. paulus . this i remember , for it has been told me a great while ago . evangelus . you understand herein , i shall examine by asking you several questions concerning this duty ; as first , ought we to pray unto god , and only unto him ? paulus . only unto him , excepting saints and angels . evangelus . how do you mean saints and angels ? i hope you don't hold praying to them . paulus . nay , i cannot think any otherwise , but that it is lawful to pray to them , for they are those who do make a way unto god the father for us . evangelus . i deny it , and therefore shall affirm , that christ only is the way to the father ; but that i might further clear this truth , observe , . prayer is a part of divine worship , ( which all grant ) and god only is the object of divine worship , therefore to pray unto any besides god , is a perfect violation of that command , deut. . ● . mat. . . thou shalt worship the lord thy god , and him only shalt thou serve . . consider , we have but one intercessor and mediator in heaven , and therefore it is a high affront unto christ , to make any use of others in that kind . . consider that excellent place of scripture , rev. . and i fell at his feet to worship him ; and he said unto me , see thou do it not , i am thy fellow-servant . and in the last place , consider here is but little encouragement for any of us to pray unto saints , because the best saints in heaven is ignorant of our conditions here below , isa. . . john . . paulus . why , truly all this is clear , none can deny . evangelus . well , friend , what think you of this question ? can one pray , and not speak ? paulus . no , surely , that can't be . evangelus . yes , one may , for there is vocal prayer , and mental prayer : vocal prayer is the expressing our desires unto god by the words of our lips ; and mental prayer is the offering up of our desires unto god without the help of words , as hannah prayed when her voice was not heard . sam. . . paulus . how may i pray , so as to finde acceptance with god ? evangelus . first , direct your supplications unto god. secondly , pray in faith , thirdly , with a sense of your wants . fourthly , with a sense of your unworthiness , to have any of your wants supplied . fifthly , with sincerity and perseverance . sixthly , beg what you beg in the name of christ. seventhly , conclude your prayer with a doxology , being this , for thine is the kingdom , power and glory , for ever and ever . amen . paulus . i thank you , good sir , for this seasonable advice . evangelus . what think you now of the sacrament ? paulus . it is an ordinance instituted by jesus christ himself . evangelus . a sacrament is a seal of the covenant of grace , whereby as god doth oblige himself to give unto us all the benefits contained therein , so we in like manner do by that oblige our selves to be the lords , and to be true and faithful● unto him . paulus . this i now do understand . evangelus . very good , now how many sacraments are there of use in thi● gospel● dispensation . paulus . surely , there are but two . evangelus . thou sayst right , and therefore the papists herein are to be blamed , wh● say there are seven sacraments , whereas we do deny any such number , and do affirm , that there are but two sacraments , viz. baptism and the lords supper : baptism is a sacrament , wherein the washing with wa●er , in the name of the father , of the son , and of the holy ghost , doth signifie and seal our ingrafting into christ ; the lords supper is a sacrament wherein these things given , viz. bread and wine are signified , exhibited and shewed forth unto us ; the body of our lord iesus which was broken , and his blood which was poured out abundantly for the remission of our sins . circumcision and the passeover was in the law , in room whereof comes baptism and the lords supper ; baptism in the room of c●rcuncision , and the lords supper in the room of the passeover . paulus . in this i am also very well satisfied . evangelus . i am glad of that ; but what think you of this ? is the bread really transubstantial , and turn'd into the body of christ ? paulus . yes , that is really my belief ; for does not our saviour say , this is my body , cor. . . evangelus . friend , believe it not ; because there is not grounds whereupon reason should be built , much less faith ; observe what i have to say contradictory to it ; and you will finde , that such an opinion is against scripture , sense and reason . consider , these words ( this is my body ) is no proper but figurative expression ; were all scriptures to be understood literally , then there would be some reason for the understanding of this expression , to be as you would have it . paulus . what do you tell me of figures ? surely , our saviour would have spoken more plainly to his disciples than so , especially in the instituting of an ordinance . evangelus . christ spoke intelligible enough ; but tell me , is not that plain enough , when we take the words as they are frequently and commonly used in scriptures . paulus . yes , that i can't deny . evangelus . well then , these words are common and frequent in scripture , john . . is thus written , i am the way ; so john . i am the door ; christ properly is no door , but only as a door is an entrance into a place , so christ in this respect is an entrance into heaven ; now compare this with the other place of scripture , ( this is my body ) the true meaning is , this is a figure , sign , and pre-presentation of my body ; ( this is my body , ) that is , as bread doth nourish , strengthen and refresh the body , and satisfie the natural appetite , so the body and blood of christ , received by faith , doth strengthen , nourish , refresh and satiate the spiritual appetite . observe , i pray you , how oppugnant this is to reason ; for is it not absurd , that bread should be turn'd into another substance , and yet the accidents remain the same ; there is the colour , ●as●e and smell of the bread ; if the bread in the sacrament is turn'd into the real body of christ , then the nature & end of a sacrament would be destroyd the nature of a sacrament is to be a sign , and the ends of it is to be a remembrance of christ , both which supposes christs body to be absent . again observe , our lord iesus mentions bread after the words of consecration , saying , ( the bread which we break , ) cor. . . he that eateth this bread , cor. . , . if the bread is turn'd into the real body of christ , then wicked communicants may receive christ , and christs body must be in a thousand places at once ; and now what say you unto all this ? paulus . i see now , as you say , that this opinion is oppugnant unto scripture , reason , and our three senses , viz. seeing , smelling and tasting ; i wish with all my heart that i could stay a little longer with you , for the benefit which i have received from you is unconceivable , but i am sent for an errand and therefore cannot ; yet if you please to inform me where you dwell , and what is your name , i shall thereby be much obliged unto you . evangelus that you shall my friend , i dwell in such and such a place , my name is so and so . reader . as concerning this young man , being so willing to defer his repentance unto an old age , was the main suggestion , which did keep him off from closing with jesus christ ( of whom is shadowes in this dialogue , and signified by paulus ) together with his beleeving that god was more glorified by an old convert , than by a young one , but when you come to understand how god dealt with this young man in bringing him off from all those letts and impediments , by which he was kept from closing with christ , you will admire , it being in form following . this young man , as aforesaid , being much molested with temptations of that kinde ; one day above the rest , a small-coal man going along the streets , did measure some thereof unto a customer , who having no sooner done it , but he imm●●●●tely fell down dead , ( although he was as well as i am now at this present writing ) which being noised abroad , and many coming to see him , he made one ; who seeing him to lie dead on the ground , was amazed , especially when he understood the suddenness thereof . thus , after a little contemplation upon him , he goes home ; falling down upon his knees , saying to god , lord have mercy upon me ; and this was all he could say for an hour together , ( somtimes it was ) lord have mercy upon me a sinner , and pardon my sins ; thus continuing for the space of many weeks , despairing of gods mercy to his soul ; and being also convinced of his former ignorance , he is now glad to receive good counsel from any body , his minde and will being changed , makes him to believe , that there is salvation only in christ , and looks now upon all his duties , ( as a pauls indeed ) accounting them but dross and dung compar'd with our lord christ. but one day more than the rest , praying to god , does earnestly beg of him for a pardon of all his sins ; thus expostulating with god for the attainment thereof , lord , ( saith he , ) thou hast given a pardon unto some , and why not unto me ? what way and course therefore may i take for the obtainment of the same ; and immediately at his request , ( after the performance of duty ) the lord was pleased to give in this text of scripture , isa. . . let the wicked for sake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him ; and to our god , for he will abundantly pardon ; from hence he gathers hopes of gods mercy unto his soul , but in temptations his hopes vanished away again ; as to those other scriptures which the lord was pleased to han● forth unto him , for his stay and comfort in his journey to the heavenl● ierusalem , is conteined in the ensuin● dialogue . and observe , what now treateth o● him , is about his converted estate ; being the second part. the end of the first part. the second part , being youth in his unconverted state aetatis suae . evangelus . well met , friend ; how is it with you now ? paulus . now i wonder at my self , how ●●norant i have bin ; and especially ●f my being so unconcern'd with my 〈◊〉 estate as i have . evangelus . yea , friend , when god is pleased to 〈◊〉 a sinner a sight of his fearful 〈◊〉 out of christ , he is startled , and 〈◊〉 amazed , at the consideration of 〈◊〉 former security therein . paulus . i have found it so , blessed be god 〈◊〉 you . evangelus . and blessed be god also , for that ●rovidence which brought us then to gather , and which now has vouchsafed another like opportunity , wherein we may confer about the things of another world ? how therefore ( my friend ) ha● god dealt with you since i last parted from you ? paulus . god ( i hope ) has blessed what then you said unto me , the verity of which has bin set home , by a specia● and extraordinary act of providence . evangelus . what kinde of providence ( i pray friend ) has been exercised towards you since i last saw you ? paulus . that , sir , which the lord was pleased to hand forth unto me ( by you your self , ) in answer unto those two suggestions , wherewith i was heretofore troubled , has bin seconded by the sudden death of a poor small-coal-man . evangelus . how , i pray ? paulus . he was going along the streets , who was measuring of a few small●oal to one of his customers , did ●●mediat●ly fall down dead , al●hough he was as well as now you ●nd i are in body , that the sight of ●is d●ath together with the sudden●ess thereof , did startle me , and shew●d th● vanity of protracting and de●erring time and repentance as i ●id . evangelus . oh! glory unto the father , son and holy ghost be ascribed for ever ! oh , ●ow is your heart affected with this ! paulus . i am so unsatisfi●d in minde , as that does render me very incapable ●f performing any service unto god. evangelus . be sure you give not present enter●ainment unto any thing suggested , ●ithout special examination , what is 〈◊〉 therefore in which you are unsa●●sfied ? paulus . in gods mercies . evangelus . how so , for when you knew nothing● you could then render unto me god● mercy , as grounds sufficient , on whic● you built your hopes of salvation● then ( my friend ) you had no cause s● to to do , but now you have , i dar● say . paulus . i do suppose , it is all one for that● inform me , i pray you , then , how i may come to obtain gods favour and grace ; for i find , as once you tol● me , that i have lost it in adam . evangelus . friend , as gods favour was lost in adam , so it is found in chri●t , see● therefore the favour of god i● an● through christ. paulus . i must first come to christ and receive him , before i can make use of him to reconcile me unto god , wheras my faith is weak , and will not as yet lead me unto him . evangelus . does that faith which thou hast , assent to gods essence ; and that he is a rewarder of them that diligently seek him . paulus . yea , i think it does so , if my heart deceives me not . evangelus . well , if so , then you have that which will commend you to iesus christ , and not only commend you un●o him , but likewise that which will ●nable you to receive him ▪ see heb. . . for he that cometh to god , must believe that he is , and that he is a rewarder of them that diligently seek him . paulus . god will ( i see ) make use of you to do my soul good , but what do you think now of my condition ? evangelus . why , i do believe that thou art an ●lected vessel , paulus . what is the reason do you think ●hen that i should be all this while without an assurance of gods lo●● and mercy to my poor soul. evangelus . wait , and thou shalt have it , an● consider well this scripture , being ma● . . neither do men put new win● into old bottles , else the bottles break and the wine runneth out , and the bottle perish : but they put new wine into ne● bottles , and both are preserved . fro● which i would have you to note , tha● though god has his saving work i● your soul ; yet many corruptions ther● are unsubdued , which must be morti●fied , before he sees it meet and convenient to give you assurance ; nay , unti● then , perhaps god sees you uncapabl● as to the management thereof . paulus . blessed be god also for this goo● counsel and advice . evangelus . if it has proved so to be , i desi●● to bless god likewise . paulus . sir , being in haste , i must bid yo● farewel ; but i shall consider upon what you have said . evangelus . farewel then , but i hope i shall see 〈◊〉 again paulus that you shall , for i cannot 〈◊〉 ●ee you now and then . youth in his cone●●●● etatis●uae . evangelus . oh , my good friend , how glad a● i to meet with you , for i will a●●sure thee , thou hast been much up●● my heart ; where has been your abo●● all this while , that i have sought you ●● frequently , but could never have t●● happiness to finde you until now . paulus . whether ( good sir ) you a● glad to see me i know not ; but i a● sure , i am glad to see you : for m● wants and indigencies are innum● rable and how to express them un● any other ( but your esteemed sel● i know not : in regard that hereto● fore you have been very benefici● unto mee . in the like strait th● now i am in , wherefore ( worth● sir ) if the presen● opportunity do serve as well for you , as it does ● ●e , administer something of com●rt unto me i pray you ? evangelus . it is a duty , my friend , incumbent ●pon those who are preachers of the gospel , to imitate their lord and sa●iour , and to tread those same steps , ●herein he before them did tread , who ●lways made the extremity of sinners , ●is opportunity to do his fathers work , ●nd the like must i ; speak on therefore , ●nd welcom . paulus . i am in such misery , that i know ●ot what to do ; my condition is ●ch that i am asham'd to make ● known , and my crimes are so hor●id , that for a great time i have con●ealed them , and loth i am still to di●ulge and bring them to light. oh! ●herefore pity me , pity me . evangelus . why dost thou say , thou art in such misery , as that thou knowest not what to do ; i can't chuse but give ●hee a check for saying thus , upon these several respects . first , we ought not to despair ● long as we have a god , which inde● we have , sam. . . secondly , there is no malady so r● mediless , but god can apply a reme● thereto ; no wound so sore , but god ca●●eal ; no misery so anxious and irr● coverable in our apprehensions , but ● can extinguish the anguish there● heals it , and makes that which is i● possible with us possible with himsel● gen. . . there is no misery th● side of hell and the grave , but go● out of his infinite free grace hath ap● pointed some proper means for th● same , viz. hearing and reading th● word for the unconverted , prayer an● receiving of the sacrament for th● weak in gifts and graces , and chris● unto all in general , who will receiv● him by faith , mat. . . thirdly , why doest thou say , tha● thy condition is such , as that thou ar● ashamed to make known ; was not a● our conditions once s● , for a natural condition is a damnable , cursed and ignominious condition , eph. . fourthly , why doest thou make the aggravations of thy sins as an argument to conceal them ; whenas god in his word has said , he that hideth his sins shall not prosper . finally , david used the aggravations of his sins , as an argument with god to pardon them . paulus . do you think ( good sir ) that i am not a miserable creature , when the sin against the holy ghost is imputed to me . evangelus . this is a cunning stratagem of the devil ; for those who have committed this sin , have never the gift of repentance , their hearts are so hard as that they cannot mourn ; and indeed , the great reason rendred , why the sin against the holy ghost is unpardonable , is , because there 's no repentance for the same ; bat now this is not thy case . paulus ah , but you do not know the misery that i am in . evangelus . you cry out of your misery , but you do not tell mee wherein it does consist ? paulus . my misery i would fain express , but i cannot , i see therefore that this opportunity will prove to be a lost opportunity , unto my soul , and o wretched man as i am : that i should make a non-improvement of those precious seasons which might be so exceeding advantagious unto me , i shall only now desire of you to appoint another time wherein i shall to the utmost ( if god willing ) lay open my deplorable condition unto you . evangelus . but heark you ( my friend ) do not think that i can be put off with such a frivolous excuse as this , shall we meet together and go away without profit to each other , this is a temptation of the devil , therefore adhere not to it . paulus sir , business does call me home , and i am also under such an indisposition of body , as that i cannot talk any longer with you ? evangelus . what then , shall we not pray before we part , if you will , i 'le joyn with you . paulus . no , ( good sir ) do you , and i will joyn with you . a prayer performed by the minister . o most glorious and gracious lord god , from everlasting to everlasting thou art the great creator of heaven and earth , and the wise disposer of all things which thou hast made ; we the most unworthiest of all thy servants , do desire to prostrate our selves before thy divine majesty , under an humble acknowledgment of thy goodness , thy grace , thy truth and faithfulness : thy many mercies renewed & continued every day to us , and our great unworthiness of the least of them : we are not worthy of the crumbs that fall from thy table ; not only because we were born in sin , but because we have liv'd in sin , and have daily added to our sinnes , by the vanity of our thoughts , words and actions , and the unsu●●ableness of the whole man to all thy commands : we are ignorant of them , yea , we have digged to our selve● cisterns that will hold no water ; w● have doubted of thy promises , broken thy laws , polluted thine ordinances , profan'd thy sabbaths , abused thy mercies , slighted thy iudgements , sinned against the light of our own consciences , against grace receiv'd , against the motions of thy holy spirit , against heaven , and in thy sight , and we are not worthy to be called thy children ; and therefore most iustly mayst thou pour down thy displeasure upon us , and empty the vials of thy wrath upon us and ours ; it is mercy , nay , infinite mercy and free grace , that we are this side of hell and the grave , but much more that we have an opportunity to plead with thee ; how many are there in hell , that would give ten thousand worlds for what we enjoy and have ; we bless thee ( o lord ) for iesus christ , by whose blood these mercies were purchased , and the priviledges which we now enjoy , receive him for us , and accept us in him , magnifie thy grace in and through him towards us , by pardoning our sins , remiting our transgressions , sanctifying our nature , washing our souls in the water of regeneration , and by evidencing thy favour unto us under all our cloudy and gloomy dispensations ; and this is that ( o god ) which we are come about at this time ; it is the sun-shine of thy countenance , and strength against our adversary the devil . behold , o lord , thy servant before thee , that is molested by satan , and burried with his temptations . behold , o lord , the enemies which he hath to wrestle with : how are they increased both from without and from within ; increase his faith , that his spiritual existence may be sustein'd ; let him not perish in his distress and warfare for want of thy assistance ; seeing , o god , that we sue not to thee for any terrene or earthly enjoyments , but for grace , that we may through strength received , therefrom be enabled to repel and quench all the fiery darts of the evil one ; and therefore for the sake of thy son iesus hear us , and strengthen thy servant , whereby he may now at ●ist conquer satan , who has so much ●●deavored to overthrow him : ap●ear for him ( o blessed iesus ) unto ●hom all power is given in heaven ●nd in earth ; and being tempted , ●nowest how to succour those that be ●empted . and with us , sweet father , ●e mindful of all thine throughout the ●hole world ; bless thy church and zi●n , bring home iews and gentiles , and ●ll that belong unto the election of thy ●race ; give unto thy son the hea●hens for his inheritance , and the ut●ermost parts of the earth for his possessions . o lord , keep up england ●rom falling from thee , let it not languish nor decay in godliness ▪ and let ●ot wantonness under the means of ●race procure any want of grace ; thou ●ast divided us , bring us together again ; and thou who art a god of order , o settle order in thy church , ●●d vnity among thy saints ; let ●uch as do erre out of ignorance , learn ●nowledge ; and such as have sinn'd against knowledge , finde repentance ; endu● the magistrates with the knowledge of thy spirit of grace and wisdom , as well as with power , that w● may live a peaceable and quiet life under them , in all godliness and honesty . o let thy ministers be cloathed with holiness , write it on their breasts , give them the urim and thummim , and let them shine by holiness of life , as well as by doctrine , and crown all their labours with a garland of souls . remove not ( o father ) thy candlestick from us , for our unworthiness of it , and unthankfulness for it ; but pardon our unpro●●ableness under it , and teach us to profit more and more ; and now , o lord , comfort thy afflicted servant before thee ; stand by him , and be his help ; and all this we beg in the name , and for the sake of iesus christ , to whom with thy self , and ever blessed spirit of grace , enable us to ascribe , as is most due , all power , praise , glory , and sincere obedience , from us and all thine , now , henceforth , and for evermore . amen . well , i 'le detain you no longer , only take this from me , do not give place to the devil . reader , take notice , that this poor young ●onvert , having taken his leave of this ●recious minister , doth in his return ●omewards meet with a cursed in●rument of the devil , being one de●as ( by name ) a sad apostate , who ●●swades him to throw off religion , ●nd to turn atheist ( that is , nothing at ●ll ) of which this ensuing dialogue ●ill give a further account . demas . how now , why do you look somelan●holy ; no doubt but you have been with ●ome phanatick priest or another , your ●ountenance is so dreadful . paulus i blame your folly , for he whom ● have been with , let him go under what notion soever , is a holy man , and has been one of great use to me . demas . i sware you talk more like a mad ●an than any body else , i tell ●ou ; if you believe all what they say , you 'll be distracted , if you are not already . paulus whether i am distracted or no , i matter not , for take notice , i must observe what they say unto me , because it concerns what i am to do for god , and for my own soul , demas . why , doest thou think there is a god ? paulus . yes , as firmly as i do believe the sun to be in firmament on noon-dayes . demas . doest thee : i hope then , before i shall have done with you , to make you of the same opinion as i am . paulus . what opinion ( i pray ) are you of ? demas . what opinion am i of ? why i am of such an opinion , as that i can produce you one , whom i 'le affirm to be god , omnipotent , omnipresent , om●iscient , and more just then the god ●hom you serve ; for i shall tell you , i have been of the same opinion with your ●elf , and have believed on the same god ●hich you believe , but now i am of an●ther mind , and i question not but that ● shall make you of the same also , if you ●e but ruled by me . paulus . pray what is he ? demas a sober gentleman . paulus . will he do one no hurt ? demas no he will not hurt you ; for he is a harmless gentleman , you may see him if you please . paulus pray then bring him and let me see him . demas rather than that , i would have you come to my house about ten a clock to● morrow morning , and then we may talk together without any interruption : you know where i live . paulus well then i le be sure to come , if i am in health . demas be sure you do not fail me . reader now followeth another conference between evangelus a minister of th● gospel , and paulus the young convert , who endeavours to hinder him from going , but cannot . evangelus so , so , i see i am forc'd to visit you , before you will visit me . paulus truly ( sir ) i can't help it , for i have been so out of order both in soul and body , ( since i saw you last ) a● that i am not fit to keep any body company evangelus why did you not send for me all this while ? if you had , i should have come ; for i doubt you have had no company , since i have been with you . paulus yes sir , i have had some company with me . evangelus . what company , ( i pray ) good company ? paulus . truly , i know not very well , it was a man , but what to make of him , i know not : for he has undertaken to bring me a gentleman that is as fully god , as he whom i and you serve . evangelus . oh fie , why are you so deceived , as to think any such thing ? what evil company have you commun'd with , know you not , that there is but one god , and that is our god ? what a blasphemous wretch was he that told you , from whence did he come , and where doth he dwell ? paulus . his name is demas , he came out of the countrey , his place of abode ( for a time ) is in the city ; and about ten of the clock this morning ; i am bound by vertue of promise to come and see him and the gentleman . evangelus . well , although you have promised to● come and see him , yet i do intend to prevent you . paulus . no , pray sir , say not so , for if i● should disappoint him , he would then● reflect upon us and our religion , and cause the honour of christianity to lie at stake , if you are loth to let me go alone , do you then go with me . evangelus . i , nor you , neither shall go ; if they will come to us , well and good ; but for us to come to them , i do not approve of it ; therefore think not of going , though you have promised , remembring the proverb , it s better somtimes to break a promise then to keep it . paulus . how if they should come to me after you are gone . evangelus then send for me ; and i dare to meddle with them , if they come upon our own grounds . ●hereby god suffers him to conquer us , what we do in a way of disputation with must be onely in our own defence . reader , now take notice , that after the departure of this minister ; these two deceivers comes unto this sweet convert ; one of which proves no otherwise then the devil , as you shall finde by the sequel of the story . demas and apollyon . how now , who taught you to break your promise , did your priests ? paulus . no , other busines● did intervene , so as yet i could not come according to promise . demas . well , this is the gentleman of whom i spoke , and promised to bring to you . paulus is it so , i pray you ; sir , sit down , for you are very welcom . apollyon . i thank you , sir , paulus . i did promiss to inform a friend of mine concerning you : wh● promised to come unto me , and to make one of our company . demas . what is he , i pray ? paulus he is a minister of the gospel . demas . oh it is no matter fo● him , another time we● serve as well as now , 〈◊〉 moreover , i brought th●● gentleman with me , o● ly to speak concernin● affairs , privately among our selves . apollyon . it will not be convenient to have an● besides our selves . paulus . well , sir , what you please . apollyon . sir , i understand here , by my friend , that you are under some sore conflict , wherefore i was desir'd occasionally by our self , and instrumentally by him , ● . e . demas , to visit you ; and so consequentially to administer somthing of ●omfort unto you , in order to which i must have you to promise me these three several things . first , to deny the god whom now you serve . secondly , ●o abstain from the company which you frequent . thirdly , to believe what i shall say unto you . paulus to any thing that is reasonable , ● shall yield , especially if you can but ●move your self to be god , and him whom i serve to be no god , the pro●ation of which i expect through ●ertue of promiss , made by your friend . demas well that he can do . apollyon . yes , and easily too . reader , note , how demas doth app● himself to apollyon , prescribing a● ter what manner the conferen● shall be carried on with conven●ency . demas . the only method , as i suppose , carry on this conference among 〈◊〉 selves , is , ( good sir ) by letting hi● produce those arguments , which has so prove a god ; and so you to a● swer as he brings them , and pray 〈◊〉 me how you like it ? apollyon . i like it very well ; how do yo● like it , sir ? paulus . i do like it very well also , provide● you will not let the plainness of 〈◊〉 arguments make any thing invalid . apollyon . well , produce your arguments co● cerning the certainty of a god. paulus . i shall after this manner express myself ; and first of all , the creatures do testify the truth of a deity , and him whom i serve , in regard that it is he who gaveth being of all things , viz. the beings of the heavens , and of the earth , and all things contained therein . secondly , that kind of gubernation which is among all creatures , whether humans , divine or diabolical , does evidence the one supream government , which is of god. thirdly , the great impression of a deity upon the hearts of men , evidenced by the accusations of a guilty conscience ; and likewise by that worship which heathens do ascribe unto fa se god , which being considered it doth exceedingly demonstrate that there is a true god , though they be ignorant of him . fourthly , i do believe there is a ●od , and that it is him whom i serve , because the scriptures do directly make an obvious discovery and revelation of him . fifthly and lastly , i do believe that all what i have said is true , because the devils in hell would tear us in pieces , were it not for the existence of an almighty god. apollyon . well , all this we do not deny : for wha● you have said as yet does prove me as much god as any other , therfore you must begin again . paulus . nay , i would not for a thousand of worlds think any otherwise , but that there is a true god● and he it is whom i serve . apollyon . nay , but i 'le prove to the contrary , and will affirm , that the god whom you now serve , is a diabolical spirity , and likewise is one whom i shall , in process of time , inflict my wrath upon , for his carriage both to me and all mankinde . paulus . why , is not that god whom i serve , now in heaven , and surely if so , then he is the true god. apollyon . that is true , he is in heaven , but it is only by usurpation . paulus . whose throne is heaven then ? apollyon . it is the throne of the true god. paulus . who is the true god ? apollyon . he who now doth talk with you . paulus . how come you to be out of your place then ? apollyon . i came out of my place for your sake . paulus . sir , i am in great distress , pity me therefore , and do not argue sophistically with me , who am not able at this time to answer you . apollyon . have a care you do not by me as the woman of samaria did , when i appeared visibly on earth ( to the whole world ) for the sake of mankind . paulus . o what shall i do ? apollyon . believe in me that you may have life . paulus . lord have mercy upon me . apollyon . why do you doubt , i am a spirit do you not know that god is a spirit john . . paulus . i do believe god is a spirit . apollyon . why do you then contend with m● any further , who am so fully god as have declared unto you . paulus . did you create the heavens and th● earth , and all thing contained ther● in . apollyon . yea , and you too . paulus . lord have mercy upon me . apollyon . nay , him whom thou thinkest to be god , i made . paulus . pardon me then blessed god ) that i have offered to con●end thus with thee ; ●als by ( i pray ) my ●alapert , audacious , ●nd rustical carriage ●owards thee ; for i see now i am , ●ike the woman of samaria , who , through ignorance , ascribed the title of sir ship unto him that was king over heaven and earth , even as i have done towards thee . apollyon . i pardon thee , because what thou hast done , has been through ignorance . paulus . yea ( good lord ) that it was . apollyon . well , time doth call me away , for indeed i have many souls to look after , therefore i must leave you , only desiring you to remember those three things once propos'd ; viz. . the denying of god which once you serv'd . . the abstaining from those ministers , which once you frequented . . the believing what i have said , and shall furthermore say unto you . paulus . with all my heart , good lord. apollyon . farewel ther , to-morrow-morning i 'le come and see you again . paulus . oh , my lord , go not away so soo● from me . apollyon . it matters not , as long as i shall come so quickly unto you again . paulus . then farewel , my lord. reader take notice , that when the devil had parted from this youth , demas the day after comes according to promiss ; but apollyon is not with him ; from whence we may gather thus much , it is impossible for the devil to keep his promiss , in regard that he is the father of lyes and lyers , the end wherefore demas came , you will understand by the ensuing discourse . demas . how do you , my friend ? paulus . as well as any damned creature can do , but where is my lord. demas . he could not come through excessive want of him at another place ; but why doest thou say , thou art damned , for if so , then thou art irrecoverable ; which if thou wert , apollyon would not undertake to do any thing for you , neither should i have brought him to you . paulus i believe you good sir , and therefore do desire to bless god for you , because you brought me acquainted with him . demas . alas , i have tried all ways , but could finde no rest , till i met with him , and so it will be with thee . paulus ha , how may one be deceived ; for i thought that i was in the right way , and worship'd the true god , but it seemes it is otherwise , do you think therefore your god will receive me , after i have been serving a strange god ? demas . yes , yes , i 'le warrant that . paulus when will he come to me then ? demas . tomorrow morning precisely , at five of the clock ; i came therefore , as desired by him , to inform you of it , and likewise from my self to advise you of several things . paulus speak on , and well come . demas . first , be sure you do remember and ●e●r in minde what apollyon said unto you last ; now that which i have from my self unto you is this , whatsoever my lord shall require of you , condescend unto it immediately ; therefore if he should require your self , give up your self unto him by a free resignation of spirit , with●ut any doubting , for if you should in the juncture of time that he requires any thing of you , seem to refuse , he then departs from you totally and finally ; this i know , because , through fear , i had like to have given him occasion my self ; and hence it is that i caution you . paulus the lord your master treble it into your bosome , for what you have done unto me . demas . nay , my work is wages . paulus i question not but it is . demas . well , i must bid you adieu . paulus and you also , but be sure yo● bring my lord with you . demas . don't question that . reader when this young convert had departed from his two supposed friends ▪ and from one especially , he walks abroad , and in his return homewards , finds a letter directed unto him by that choice minister of jesus christ , from whom he had abstein'd so long , and by whom he could not be found , through obligation unto a promise . the letter is as followeth . to the beloved of my soul t.p. my son , for so i may call thee , because in the lord iesus i begot thee , in whose name i command attention unto the affectionate exhortations of your distressed father , who through thy disobedience unto god , has almost brought his hoary head with sorrow unto the grave : and for which cause i have made my tears my meat and drink , day and night , ever since i saw thee last . ah child , thou art gone , which vexe● me sore ; but the consideration of thy being gone from god , vexes me sorest of all ; how happy wouldest thou make me , if i could but see ▪ thy face before i go from hence , and be seen no more : i long to understand thy conflicts , as once i did , that i might thereby administer something of comfort and advice , in a more sympathizing and condoling manner then ever . the thoughts of thy groans pierces me to the heart ; but the thoughts of thy trials and temptations doth so oppress my spirits , as that i know not what to do ; art thou not therefore blame-worthy , to carry thy self in such an occult and secret manner as thou doest ; fall down , i beseech you , through the sense thereof ; think not of being freed from satan , while thou art such a friend unto him in keeping of his counsel . the devil is a subtile enemy , adhere not to him , believe him no● , and give no credit unto any of his suggestions ; to be ruined is sad , but to be instrumental to thy own ruine is more sad : something of the devils wiles thoa hast already s●●n : o therefore , let such an experiment anticipate all his other designes from having effect ; keep off from him , have nothing to do with him ; for there is nothing but malice and evil in all his designes : i hear , you make a strict inquisition after satan , i pray wherefore is it ? have you a minde to lose your soul ? are you in love with your own damnation ? is the loss of heaven , and the enjoyment of god nothing ? will the devil ve a better friend to you then god ? will the flames of hell be as sweet as a bed of roses ? will weeping in the labyrinth of eternal misery , be more pleasant then the singing hall●lujahs in the glorious heavens ? which is best to be chosen , misery , or felicity , iudg you ; which would you chuse , to sit at gods right hand , or his left ; why i tell you , if you combine with the devil , you will then take gods gre●test enemies part , and thereby will lose all those perpetual , heavenly and celestial ioys , promised and prepared for gods elect. if thou believest and know what heaven is , live then as one that knows the same . oh , go to the throne of grace , and leave it not , till thou doest find the grace of god and the oyl of consolation pour'd into thy heart , and for the order of your appearing unto god , demean your self as the prodigall , luke . cry as david , psalm . . . for i will declare my iniquities , and will be sorry for my sins ; how thy state now is , i know not , and therefore after what maner to write to thee i know not , i do believe your case is dreadfull , by the oppression of my own spirlt , and your being so long absent from me , and whether now this may come to you i cannot tell , therefore i shall desist from writing so amply as i would . aug. . . your father in the lord jesus w. w. the young man having received this letter , reades it ; and having read it , he considers upon it , and at last is affected exceedingly therewith ; but these two deceivers coming unto him again , doth through their vain discourse and diabolical concernment , make this youth to yield unto them , so as that he forgets the letter ( which came from his dear friend ) in which was conteined such wholesom , seasonable and compassionate instructions . demas and apollyon . so , what now , i hope you have not transgress'd . paulus not i indeed . apollyon . how then comes it to ▪ pass you look so sad ? paulus i have by an unparalleld providence , received a letter from one who lov'd me , which is strange in regard that he knew not where i dwelt . apollyon . sha , providence ; there 's not such things as that ; for those things which you call providence , are only things which falls out by chance ; and you also talk illiterately and foolishly , to say that was unparallel'd , because such as this has bin common ere now . paulus nay , i do not know , but none shall make me to believe any otherwise but that it was miraculous , if it will not hold with being unparallel'd . demas . pray let me speak a word in your ear . paulus . with all my heart , good sir. demas . pray now , have a care of carrying your self foolishly , left thereby you occasion him to depart , as i told you once before . paulus well i will. apollyon . how are you compos'd in minde ? paulus not very well , my lord. apollyon how can you call me lord ? and adjoyn such an ep●thite ( as my ) thereto , whereas you have not given up your self unto me . paulus will you accept of me , oh lord ? apollyon if i had meant otherwise , i should not have ask'● you . paulus lord i am at your service , do with me as seems good in thy sight . apollyon has that god which you serv'd , been good to you ? paulus truly i must needs say this , that though i had many things of the other ●od whom i serv'd yet he would not give me all as i desir'd . apollyon that i believe , and shall i tell you those many things which you had of him were not so reall as they were presented to you , being only shadows . paulus it 's likely so truely . apollyon well if you are willing ( as you say ) to be my servant , meet me about five of of the clock at night , by the place where we use to meet , and bring with you your penknise , paper , and pen , this is all , only be sure to meet me without fail , or else be it to your own peril . paulus i 'le be sure not to fail you . apollyon till then farewell . reader thus thou seest how this poor convert is tossed up and down through the wiles and machinations of satan , how sollicitous have been the vety powers of h●ll , to destroy the soul of this young man , how have they combin'd together for the making of their stratagems effectual . for once he went with an intent to meet the devil , and as he was entring into the appointed place , the spirit of god interrupted him by setting home this scripture , with such power , mat. . . for what is a man profited , if he should gain the whole world , and lose his own soul ; at that he was forc'd to return home again , and ask god for pardon , and yet nevertheless corruption being very prevalent and the devil mighty busie , he was thereby impuls'd to make another attempt in the like manner , who accordingly did , as you may understand by what shall follow . apollyon . well met ( my paulus ) why does● thou muse with thy self ? paulus i am at a stand , and know not what to do . apollyon . at a stand , why so ? paulus you know ( o lord ) the business which we are met about , and the weightiness thereof , therfore i hope , reason will shew why i look so . apollyon . friend , as for my part , it matters not , whether or no you consent to what i require ; it was for your happiness that i requir'd this from you ; but to conclude , take notice , that i will not be made a fool by such an one as you ; go therefore to your other god , and see what ●e can do for you , for i scorn to receive you . paulus . good lord , fret not your self so , for i am not going away from you , only i desire deliberation , suiting with a work of so great a concernment as this . apollyon . nay , call not me lord , except you were my servant ; and as for your deliberation , you have had time enough already . paulus . ha , but i never did deliberate upon it till now . apollyon . if so be you could not deliberate , when you had time enough , expect it not now . paulus . well , if so , you will not give me leave to satisfie my self herein ; i know not what to say to you . apollyon . you know not what to say to me , say somthing or nothing ; and if in this you be not satisfied , a fig for you . paulus . be not angry , i pray . apollyon . here is cause to be angry , when you deal thus with me , who am so fully god. consider the aggravation that does attend it , therefore in this one minute resolve me , either in the negative or affirmative . paulus . what would you have me to do ? apollyon only this , put p●n to paper and write thus . paulus . well , i will write thus , ( for ) apollyon . proceed , why stay you your hand ? paulus . i know not what the matter is , for i cannot move my hand . apollyon . you had as good go on now , seeing that you have written the first word , viz. ( for ) for you are mine by what you have done already . paulus . i defie you as yet , for i know what i have done . apollyon . a nuncup●ti●● well is as good as a written one , so that what you have not done by pen you have done by word of mouth , and therefore it is all one . observ. i. the young man supposing him , with whom he had conferr'd so long , to be the devil , breaks forth into these breathings of spirit ( unto the true god whom once he serv'd ) viz. now , now , now , o precious saviour , give me somthing for my faith to act upon , by making of thy self unto me ● present help in the time of need , and for the future try me . observ. ii. the devil perceiving such sweet motions to be upon the heart of the young man , and being destitute of all hopes in having him as his prey ; doth by the authority of god vanish and leave him for a time . observ. iii. this young man , as he was walking up and down , did experience more and more , that he with whom he conspir'd against his god , was the devil , which caus'd him to cry out thus , o wretched man as i am , that i should go so far with the wicked one ; how shall i escape damnation , whenas i have thus transgress'd . observ. iv. this young man wondring at him self , did meditate upon several things ; and as he was reading one place of scripture , alluded to in a book , entituled , ( the sinners sanctuary ) being , hebr. . . let us hold fast the profession of our faith without wavering , for he is faithful that promised . the devil assaults him again , and appears in the shape of a white spaniel dog , with a letter in his mouth , saying unto him , thou 〈◊〉 not elected ; at which the young man rises up , and speaks to god as follows . and i thought thou didst give unto at some token of love and mercy ; but ●ow i am afraid that i was deceived , and therefore if the manifestation which then i had was not right , skew it ( i pray thee ) unto thy servant ; but if right , then be pleased to back it with another as powerful as before , through the efficacy of some scripture , co-essential with it , which the lor● accordingly did in the very junctur● of time ; and bringing also with th● same a scripture essential thereto , viz hos. . . from whence he gathere● that the truth of election did not consist in a bare knowledge thereof , bu● that election might be where no appearance thereof could be foun● the youth now travelling homeward doth in his way meet with a great ma● stiffe dog , running round about him and catching hold on the left latchets o● of his shooes , doth vanish . and b●● ing return'd safe home , he meets wit● the holy minister who was so much concern'd with him , and the discours be● tween these two , it as f●lloweth . evangelus oh , my lamb ! where hast tho● been all this while ? for it rejoyceth my soul to see thee once more . paulus oh , but you have no cause to be glad in seeing me at this time , and i● such a condition . evangelus . why talkest thou thus ( my child ) as now thou doest , tell me therefore to case my oppressed soul , where thou hast been , and what is the matter with thee ? paulus . i have been where i have seen a man that did come out of the air , yea , where i know not my self i have been . evangelus . obstinacy against good councel doth always bring forth evil effects ; for now have i prayed with thee , wept over thee , and given thee good councel , but by none of these could i prevail , for fighting and rejecting of which thou art brought into unspeakable misery . paulus . i am sensible of this , but here lies my misery , it is too late . evangelus . do not say so , as long as we have a day in which we may work . paulus . did i belong to god , i should receive somthing of comfort from what you say , but you know not my condition , in vain therefore it is to take pains with such an one as i. evangelus . why not take pains with you now ▪ i have done so once , and god has blest it ; and i question not but he will d● the like now . paulus . i believe nothing is too hard for god , and i know that he can save my soul , but i am sure he will not . evangelus . my c●●●d , it pricks me to the heart , in hearing such blasphemy proceed from thee ; certainly an evil spirit has bin busie with thee . paulus . busie , yea , and more busie will he be . evangelus . child , i am thy friend , thou knowest it ; do not therefore put me off with such riddles , aenigmaes , allegories , and dark kinde of speeches as these are ▪ 〈◊〉 i do not affect them , especially from ●han one as your self . paulus . i am afraid the devil has bin too ●d for me . evangelus . wherein , my lamb ! paulus . the last time that you was with 〈◊〉 ( you may remember ) you en●ir'd of me , what company i had ? 〈◊〉 which i reply'd , a man that i ●ew not very well . evangelus . what , that irrenious fellow ? paulus . yea , that fellow . evangelus . but i hope , you have not seen him , the gentleman which you spoke of , ●ce that time . paulus . yes , but i have to my sorrow , i ●nsure . evangelus . i am afraid so too , what did you do ●hen you were together ? paulus to rehearse i dare not , to con● i am ●o●nd . evangelus . what means this ( to reveal i 〈◊〉 not , to conceal i am bound ) who i● that you are so oblig'd to , as that dare not disoblige ? none but surely . paulus i wish it was so . ●vangelus . dally not with me , if it is to contrary , tell me so . paulus loth i am to tell you , beca● was once a christian , or at least in pretence , once i did own christians god. but who do think is my god now ? evangelus . him , i hope , besides whom properly can be said to be god. paulus is not the devil god ? evangelus . yea , catachr●stically and impro●● he is so called , but ( i hope ) 〈◊〉 him whom thou hast chosen . paulus . what he is , i know not , but he ●es in the habit of a gentleman . evangelus . what is it the gentleman which you 〈◊〉 me of just now . paulus . yea , that is him whom i have own●● to be god. evangelus . how ! renounce it for the sake of our soul , i charge you . paulus . it has bin past renouncing long ●go . evangelus . god forbid , i would not have it so ●orten thousand worlds . paulus . it is so confirm'd , as that ten thousand and ten thousand can't revoke it . evangelus . what hast thou done then ? paulus . i have given my soul to him . evangelus . did he require it of thee , and hast thou done it ? yes , yes , yes . evangelus . ● dost thou● know what thou h●● done ? paulus . i think so , why what is the ma●●ter ? evangelus . what is the matter ? thou hast 〈◊〉 gods greatest enemies part . paulus . who is that , i pray ? evangelus . satan , which is call'd the devil . paulus . the lord forbid . evangelus . nay , it is so , and christ have mercy on thee ; from a christian thou ar● become a wizard ; and so consequentially thou art ripened for hell , a● much as once i thought thou wert for heaven ; thy condition is such , as i● renders thee incapable of the love of god ; so that now he hates you , his children hates you , your relation hates you ; and , adieu , my friend , adieu . paulus attend ( good sir ) and do not you who has been alwayes my friend leave me now in my greatest perplexity . examine me a little , before you give me over quite , and let the time before encourage you hereunto . evangelus . i wish you were but more sensible ; when i saw you first , you seem'd to be somwhat penitent ; but i am afraid now god has stricken thee with a judicial hardness and blindness . note , in this discourse comes demas , who interrupts , and speaks as followeth . demas . i wonder , sir , you would urge him to renounce that which he hath seal'd to by his own blood , and calling god as a witness to the same . paulus . o stop thy mouth ; false thou hast been to me , for as to paper , yea , and also blood , i do deny , and therefore say no such word . evangelus . is this he ( my child ) whom thou call'st demas ; if so then , that thou didst not enter into any combination with him and his comrague the devil by blood , return praise to god , and matter not what they say : and wherfore dost thou ( o demas , ) impute that to my lamb , which he was never guilty of ? demas . pray who be you , that you rage so much at me , as if i was engaged to the devil , and as if i was the cause of troubling your friend ; both of which i deny , and pray speak no more but what you can prove . evangelus . thou art a liar , being like the devil thy father ; for we fear not thee nor any of thine , and it shall be prov'd that thou wert the great instrument , which the devil made use of to destroy my child ; but the god whom we serve has deceived thee , glory be ascrib'd unto him for ever . demas . know you friend , i will not be th●● taunted at by you ; and did i b● bring the god whom i serve , yo● would tremble , meerly through a fight of him . evangelus . we care not for you , nor your god ; and if you should bring him hither , we would not stir out of our places . demas . i shall ere long make trial of that , and until then , farewell . evangelus . and farewel y●u . paulus . how glad am i that he is gone . evangelus . ha child , walk as long as you live in the sense of this mercy , of agracious god unto you , in restreining you from doing what you was tempted to ; and now for the glory of this god , i do desire you to make a brief confession of your being first acquain●ed with this person , and so with the devil , and what it was he required of you , tha● these things may be left as a narra●tive of gods dealings with you unt●● succeeding generations . the confession of pavlvs when i first began to be troubled , this person ( demas ) being a● ancient acquaintance of mine , wh● at first seem'd mighty zealous in the ways of godliness , did of late visit me very often , and perceiving of m● to be somwhat unsatisfied , he demanded the reasons thereof ; and a● last understanding somthing of it , he told me that he had experienc'd the god whom i serv'd , not to be the true god , producing substantial reasons ( as i thought ) for the proof thereof , which winn'd so upon me , and being likewise perceiv'd by him , it did make him somwhat prevalent with me , to grant leave that he might bring the gentleman unto me , ( i.e. devil ) which being granted , and concealing it from you , together with many temptatious that attended me . i did meet him at a certain time and place appointed , and so in process of time he got me to deny these three things . . to deny the god whom i serv'd . . to abstain from the ministers i frequented . . to believe whatsoever be should say unto me ; which after these were granted , he then made me to promise my soul unto him , in form as aforesaid , ( ) and as soon as i had set pen to paper ; and writ this word ( for ) i could not go any further , which being perceived by him , he cursed me , and withal told me , that if i did not write , it was all one , and i was his , as long as i had set pen to paper ; only this he added , if i would write all , then he would be more merciful unto me at the expiration of my time ; but if i did not , he then would use me ●o much the more cruel ; the saying of which does at this present time trouble my soul very much 〈◊〉 ●hinking that i am his : and therefore , i pray sir , what think you of it ? evangelus . child , that was only a temptation fram'd by himself , to draw you aside 〈◊〉 set pen to paper . paulus . say you so , but what shall i 〈◊〉 then with your god , which i on● worshipped , he , i suppose , will b● never recounted unto me , because have disowned him and all his commandments . evangelus . truly ( my child ) if so be it is a● things are presented to me , i mus● needs say then , if your head was 〈◊〉 fountain of tears , and your hands streams thereof , you could not sufficiently mourn for what you have done ; and moreover , if god had damn'd you longere this had been committed , he would have been justified therein , but much more now , when you are guilty of that which i thought you would never have been guilty of . nevertheless , from hence gather hope , viz. gods restraining of you to do what was intended , it being an infallible sign that god is willing to save thee . paulus . o that i had but assurance of it . evangelus . nay , ( no doubt ) it may be a long time before god will give you an assurance of his love , in regard that you have by exceeding provocations forfeited it . paulus . ha , but i am one , that can never be at peace , unless god doth immediately tell me that all my sins are forgiven , nay , i am afraid i shall kill my self , if god does not cast some favourable aspect upon me . evangelus . how do you talk ! have you not provoked god enough already , and will you provoke him still ? have a care lest you do thereby augment your misery . paulus . alas , i am damn'd , i am damn'd , do not then blame me for speaking so . evangelus . i must needs confess your case is desperate ; but yet notwithstanding this , if you will go to god in his own way , you may find mercy . paulus i have ( without doubt ) commited the sin against the holy ghost , in regard of those several aggravations which do attend my sins , for did you ever hear of any sav'd , who sin'd after their baptism , and acknowledgment of the truth . evangelus . yea , surely , for what think you of david , manasse , peter , and the church of the galatians , when called in by paul to repentance . paulus if i had but access to the throne of grace , it would be something , but i have been for a year and an half ( through sin ) debarr'd there from , how think you therefore that i can go without blushing . evangelus . if thou wouldest have god to take any notice of thee , thou must go to the throne of grace in great shame and confusion . paulus what if i can't lift up so much as my eyes unto him . evangelus . yes , for have you not read of the publicans demeanour before god ? paulus this is true , and therefore my dear friend , i am much oblidg'd to you , for all your love and pains with me , and if you will be pleas'd to tell me what i must do when i come home , i shall thereby be ingaged more than ever . evangelus . first , believe that god is still able and willing to save thee . secondly , confess thy iniquities , be sorry for them , and then ask forgiveness , with a firm resolution in the strength of christ , to do so no more . thirdly , by the greatness of thy sins plead for a pardon from god. fourthly , make christ the way to the father , excluding altogether your own works and righteousness , from justification and salvation . fifthly , omit no duty for your life . sixthly , endeavour to be content in all states and conditions . seventhly , be not a friend io the devil , by concealing any of his suggestions . eighthly , tempt not the devil . ninthly . for the future live with a more holy jealousie then ●ver . paulus this together with what you have formerly done for me , i shall remember ( i hope ) as long as i live . evangelus . nay , many things i have to say , but you cannot hear them now ▪ i shall therefore reserve them till another opportunity that you and i may have ; but in the mean time , the god of heaven bless you , and so farewel . finis . courteous reader , which title thou shalt well deserve , if thou wilt but excuse the author from such errata's as have escaped the press , being very many and great , his distance from the city not giving him the opportunity to peruse the sheets as they were done , the most material whereof are here subjoyn'd , and do beg the coverture of thy candid censure . errata in the epistle dedicatory . line read not of any of you , line leave out and. line . read but iesus christ who will plead . errata in the book . page line . in the margent put eph. . . p. . l. . put three for two . page . l . for iohn . . put acts . . p. ib. l. . for i say r. i see . p. . l. . for . r. . p. . l. . for your r. you . p. . l. . for it r. them . p. . l. . for you understand r. your understanding . p. . l. . for that r. thus . p. . l. . for gratia r. gratiae . p. . in the last words of the margent r we are hindred from effecting what we intended . p . in the margent , for does . r. d● . p. . l. . for i shall r. shall i. p. . l. . for as yet r. as that . thus with many more , which would be tedious and somwhat vain to particularize , besides the mis-placing of comma's , periods and marginal notes . an advertisement to the reader . reader , thou art desired to take notice , that by evangelus ( one of the interlocutors ) is signified a holy man and minister , who often conversed with the author when he was in his deplorable condition . by paulus , the author himself , considered in his unconverted and converted estate , together with his conflict . by demas , an apostate and atheist , who was instrumental to the bringing of the author to his sad condition . and by apollyon is signified the devil himself , who often appeared visibly , designing thereby the authors destruction . vale. a catalogue of books printed and are to be sold by john hancock sen. & jun , at the sign of the three bibles in popes-head alley . twelve books publish●d by mr. thomas brooks . . precious remedies against satans devices , or a salve for believers and unbelievers sores . . heaven upon earth , or a discourse touching a well-grounded assurance . . the unsearchable riches of christ. . apples of gold for young men and vvomen . . string of pearls , or the best things reserved till last . . the mute christian under the smarting rod. . an ark for gods noahs . . crown and glory of christianity . . the privy key of heaven , or , a discourse of closet prayer . . a heavenly cordial . . a cabinet of choice jewels , or , a box of precious oyntment . . london's lamentations . mr. calamy's godly man 's ark. notes, typically marginal, from the original text notes for div a -e * dilexisti me domine magis quam ●ipsum . luke . . post mortem nulla paenitentia . christi revere●se tribunal . scio domi●e iesu quod districtus arbiter ●mnium ven●urus clandestina hominum facta & verba cogit●ta in lucem proferes . g●rhard de extremo judicio . notes for div a -e the first salutation . wha●soever is sinfull , is delightfull to the carnal eye . it is the work of a minister to anticipate every sinful enterprize . a carnal man knows no difference between things spiritual and temporal , cor. . . a repro●f how will sinners plead for the satisfaction of their sensual desires from evil examples . an answer ●o the aforesaid plea. eph . . this is a proverbial speech amongst the naturalists . the end of our creation are these two . . the glory of god. . the good of each other . divine cont●ivement . providentia guber . nat omnia . practical question . heaven , though it is a saints , yet it may be call'd in question by a saint . wicked men think , they bring assurance of heaven with them into the world . questioning of our selves is a demonstration of our sincerity . strict godliness in the eyes of the world is censuring . a soul-searching question . naturalists think god has no other attribute , then his mercy to glorifie . we are fallen with adam . matters of sublime spirituality , are new things to the carnal eye . cum multis aliis . a true mi●ister , i● loth that any should perish , and go out of the world mistaken . faith can puzzle carnal reason at any time . upon this rock many are split . whether ignorance is the mother of devotion , i leave it for you to judge ; but ignorance , i am sure , is the 〈◊〉 that breeds high thoughts of our selves , and low 〈◊〉 of our lord jesus . eph ● . , . by grace ye are saved . there is a ●ind of zeal to be found in naturalists . so carnality affects . what a sad con●●deration is this , that when god has sent hi● son into the world ▪ he is not known by the best part of 〈◊〉 . behold the vast difference between a believer , and an unbeli●ver ; one depends upon christ for salvation ; and the other depends upon duties for salvation . a true believer is willing to be nothing , so that christ may something , whereas an unbeliever acts to the contrary . joh. . ● ●imonide● the more he stu●ied to know what god was , the harder still it seemed unto him . god cannot b● defined . some do think , if they do but read gods word , it is sufficient , thoug● they take no notice o● w●at 〈◊〉 contained therein . chris●u● leo dicitur , propter fortitudinem , agnus propter inno entiam : leo , quod invictus : agnus quia mansuetus . ipse agnus occasu vicit leonem , qui circuit quaerens quem devoret , di●bolus leo dictus ●eritate , non virtut● . aug. habitatio diab●lorum est p●rtim a●● partim in●ernus putat . aug. . . de civ . dei. c. . illos usurpasse ●erem ad exercenda● s●am dominationem in homines , vult ambros. in ●p . ad eph. ipsos antequam ad det●●iora conversissent , ●●ris administrationem habuisse , tradit theodor. epitom . divin . decret . denique lombard l. . s●nt . dist . . cap. solet . author est , luciferum , princip●m diabolorum , relig●rum man●re in inferno , nec a● nos tentendos accedere : alios vero diabolos alternis vicibus huc & 〈◊〉 ferno ad animos hominum cruciandos vel deduce 〈◊〉 ad infernum venir● , qui ●liis suc●edentibus ipsis 〈◊〉 tantur in infernum . angeli sic ●o●is exc●nt , ut in●●rnis contempla●ionis gaudils non priventur . greg. tres vitales spiritus c●e●it omnipotens : unum , qui carne non tegitur ; alium , qui carne tegi●ur , sed non cum carne moritur ; alium , qui carne te gi●u● , & cum carne moritur ; primus angelorum , ●ecundus hominum , tertius brutorum est . als●ed . prov. . john ▪ . ego & pater sumus unum . christ is equal with the father according to his divine nature , but inferiour according to his humane . the phi●osophers 〈◊〉 this maxime , ex ●ihil●●●hil fit . o●id ! metaph. after th● old chaos was brought into form● the poets did feign , that the world was divided into four ages ▪ the first was the golden age , the second was the silver age ; the third , the bra●en age ; and the fourth , the ir●● age : the four ages whereof by perdic●●● is compared to the four seasons of the year ▪ the first , resembling the spring time , the second summer , the third autumn , the fourth winter . mun●us magnu● homo , homo parvus , mundus esse dicitur . mundus est speculum a●ributorum de● . when we receive any benefit from god , we should keep ●une with the p●almist . ●enedi●ite , bless ye the lord. the bereans were commended for examining of the apostle pauls doctrine ; h●● mysterium est abscon●i●um a seculis , patefactum in tempore , paradoxum & impossibile visum iudais & gentibus aestimatum , d●piis tanquam ma●eria sotidi gaudii & consolati●●is . ●●de in be●am in lib. confession is christianae fidei c. . artic . . deus homo fit , ut homo divinae gratiae & naturae particeps fi●t . ger●●●d . med . . p . jesus christ is the greatest sinner in the world ( saith luth●● ) by imputation . vide bezam i● lib. co●fessionis christianae fidei p. . c. . ●rtic . . tim. this ●ruth the sadduces denied , mat. . . the great mystery contained in this truth , made the philosophers to dream of a transformation , one body being transform'd into the shape of another , or a transmigration ●oul , taking its flight out of one body into another . they could not think that one numerical and individual body , after it is corrupted in the water , consumed by fire , converted into earth , vanished into air , nay , eaten up by fishes , and those fishes ea●en by men , it was above them to think , that this same body should rise again . when paul disputed this point at 〈◊〉 the great philosophers of the epicur●●●s laughed at him , what will this babler say ? they lookt upon this as babling . extremum judicium , est quando dominus iesus christus in adventu suo , cum virtu●e magna & maje●ate , extremam omnibus hominibus , juxta sua facta sententiam feret aequam & irrefragabilem , tum pils , tum impiis , aut ad vitam aeternam , aut ad supplicium aeternum . et hoc frequenter debemus meditari cu●● hier●nymo , qui ait ; quoties illum diem considero , toto corpore contremisco ; five enim comedo , sive bibo , sive aliquid aliud facio ▪ semper videtur illa tuba terribilis sonare auribus meis ? surgite mortui , venite ad judiclum . christ coming threefold . venit christus occulte judic●●dus , venie● & mani●este judicaturu● . antecedent , concomitant , and subsequent . thes. . mat. . luke . mat. . cor. . i . . ● . john . , cor. . . , , . cor. . , . . ti● . . pet. . . rom. ● . . pet. . . ou prayers are our sacrifices , and christ alone is the altar , where on we must offer them to god the father . prayer is the wing , wherewith the soul flye●h to heaven , and meditation the eye , wherewith we see god. amb. whether it is lawfull pray unto angels ? john . tim● . mat. . mat. . est promissionis divinae sigi num a deo institutum constat autem elemento & verbo , ut ext●t memoria promissionis . there are but sacraments in the christian church . of transubstantiation . three acceptations of a door in scripture , threefold , . it is an entrance into the heart , cant. . . psal. . . . church , iohn . . heaven mat. , . notes for div a -e a salutation a● before . especially of his future ●state . the worke of god upo● a convert●● soul is one of the greatest wonders and miracles in the world . a declaration of gods work upon his soul , and the blessed eff●cts it has produced , which may serve as an item to others . god must have all the glory , because it is he that worketh all our works in us and for us . either to despair or presume , is many times our condition . a converted soul is migh●y inquisitive . joh. . . a sincere saint bleseth god for every mercy . they part from each other . notes for div a -e ministers are glad when they can have any opportunity , wherein the work of the lord may be carried on . the sufferings of our lord jesus , are not only applicatory , but exemplary . these two extreams undoes many , elther we are prone to think our conditions better then they are , or worse then they are , job . ● miserius nihil est misero se non miserante . none are in misery but they that can't pity themselves . the sin against the holy ghost is a final impenitency . augustinus intellig●t percatum in spiritum sanctum , ● au● finalem impaenite●iam in iis , qui non accipiunt evangelium aut desperationem . qui● haec peccata proprio pugnant cum gratia & 〈◊〉 abjiciunt . nam cater●● peccata , cum fugimus ad gra●tam remi●tuntur . ideo sic interpretatur augustinus dictum christi : qui dixerit verbum contra spiritum sanctum , id est , qui ●●bum gratia , quod praedicatum , & confirmatum est testimoniis spiritualibus , finaliter repudiat , is habet peccatum in spiritum sanctum . peccatum in spiritum sanctum est , cum quis divina veritati , & quidem evangelio cujus fulgore sic perstringitur , ut ignorantiam causari nequeat ta●● destinata malitia resistit , in hoc ut resistat . alsted . sinners under ●heir first convictions , takes themselves to be of all most miserable . the devil doth what he can , to divert us of those opportunities , which he thinks may prove most advantageous unto us , many times by dese●●ing we are hindred from effecting what we hindred . as the devil does endeavor to hinder ministers , from doing their fath●rs work , so ministers , in like manner , does endeavor to hinder the devil from the accomplishment of his cruel designes . the devil can frame excuses at his will. it is the duty of christians to pray one with another . ●e dat● locum diab●l● . eph. . accus● tuam stu●titiam . the wicked of the world do ●ccount godly sorrow nothing but madness & distraction none are so impioūs , and sinfully audacious , as such who have fallen from the truth , wherof they were once professors . there are many opinions in this world . mark how the atheist contradicts ●imself to call his god a gentleman , it seems then his god is not a spirit . it is not good to be too inquisitive after evil spirits . true is that adage nemo l●editu● ni●●● sci●so , no man is h●●ted but by himself . a diabolical contrivement a true minister is at the call of any that may want him . some evil company are so subtil , as we cannot mediately finde out what they are . the christians god is but one god , deut. . . deceivers are here , and there , and every where . holy anticipation is allowed . mark the fallacious way of arguing from a deceitful heart . we must have à care of challengeing the devil , left therefore the devil how ironically do they speak . necessitas ●on habit legem . christians can't but shew themselves civilly to strangers . the devil can carry himself as civil and sober as any . the young mans petition unto the devil for concession , in a matter of special concernment . ' as there is no room for gods children here below among the wicked , so likewise there shall be no room above in heaven for the wicked among gods children . the devil must have a word in . mitte diabolum , let the devil alone . the devil , makes a bargain with the young man. the bargain is accepted upon such , and such conditions . the devil is a brag . the devil must have one to help him . the trinity prov●d from five considerations . vengeance will be executed upon the devil one day , for appropriating gods titles unto himself . as long as faith is in a soul , so long is the reverence of a deity continued . the devil is a blasphemous spirit . observe the combate between youth and the devil . the devil is a lying spirit . the youth ( through ignorance ) familiarizes too much with the devil . audacious blasphemy . a doubting soul affects nothing so much as plainness . behold the devices of this fallen angel , th● lord keep us from him . the devil can bring scripture for a need . when we are tempted , we should rather say . get ●lee behind us , satan ; than to talk with him , and ask him questions . the devil is made up with nothing but lies . how far does god somtimes suffer the devil to usurp his prerogative . oh poor young man ! my bowels do yearn after thee , and all in thy condition ; yet i doubt not , but god will raise thee up again , and shew thee the vanity of thy ways . o devil pardon thy self . faith is batter'd . the devil rehearseth over his bargain , that he might be sure , for he is fearful of his prey . observe this plain contradiction ; for if he was god , then he could not have been hindred ; moreover , this denies the omnipresence of god , as well as his omnipotence . here is thanksgiving without occasion , and a blessing of the devil instea● of god. t●e trying of no way conscientious , is the cause of ma●y tha● comes to be nothing . the devil and his companions are all one . a cursed inqui●tion . we are apt many times to welcom that , which in the cl●se , conduceth to cur ruine . the devil proves there is no providence by a lie and corrects the young man for his illiterat●ness . there are the whisperings of an evil spirit , us well as a good . behold the devi● . the young man speaks to the devil after the language of canaan , which ou●ht to be used with god only . hard thoughts of god are the fruits of atheism when th● soul has hard thoughts of god , the devil will do what he can to multiply them the young man now accords with the devil in everything a time appointed for the contract . the devils salutation the young man is daunted . an interrogation . he reasons with the devil . the devil knows how to suit hims●if , according to the constitutions of people . the devil makes many times , as if he was but indifferent , in those things which he is most earnest and desirous of . the devil is an angry spirit . we are apt many ti●es to consider when it is too late . the devil knows so well the advantage of consideration , as that if he should give way to it , he knows it would dash all his designes to pieces . bla●●hemy . the author dares not write here what he did write , lest it should prove a tentation . note , thus far he went , and further he had gone , if divine grace had not restrain'd him . the devils advice to the yong man divine providence interrupts . the devil claims him before he is his . the young man defies the devil . a devilish machination it was , that which had almost prevailed upon the young man , in making of him to yield , by putting pen to paper , of which further observe . the young man talks light-headed , through the excessive te●n ▪ p●●t●ons of the devil . the danger of shunning good councel . he despairs . it is the sin of young converts , to condemn and censure every thing , which seems not at the first view right . the misery of this young man contributes anxiety to the minister . an ambiguous speech . the grounds of fear . the ministers suspicion . the minister se●ks a●●er an interpretation of the young m● is proverb . he ●eclare this a●ost●ey . the ministers belief ' of the youth . in what respect the devil is god. the dev can transform him ▪ self into many shapes . the young man did go very near in contracting with the devil , but he did totally contract with him , as you will find in fine . the young man prays for a deprecation of his misery . behold how his misery is augmented by many gradations . an exhortation to thanksgiving . motives to confession ▪ observe the evil eff●cts that do ensue the concealing of suggestions . nam multa possunt ostendi veteris & novi testamenti exempla ubi lapsi remissionem peccatorum & absolutionem à christo & ecclesia sunt consecuti , viz. david , manasse , petrus , lapsa est galatarum ecclesia , & à paulo ad poenitentiam revocata : & paulus ipse corinthium incestum jub●t recepi post poeni tentiam . aug. the young mans sins of omission and commission . he cannot lift up his eyes to god. luke . heb. . ezek. . . psal. . . psa. . joh. . . mat. . . thes. . . phil. . tim . eph. . . jam. . eph. . . co. . . a vvonder in stafford-shire; or, a staffordshire wonder. of a strange and horrible apparition of the divell, appearing to one james fisher a phrenatick neare brummingham late in the night, in the shape of one of his brethren as hee was going to one of their meeting places. together with their severall discourses and disputes betwixt this phrenatick and the divell, to the shame and terrour of all other sectarians. being published as a warning-piece to all other people to beware that they are not seduced into such eronious and damnable opinions. being testified by mr. john hill, and mr. francis collins, and one mr. peck living in the towne of brummingham, besides many hundreds more, which for brevity sake we omit. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a vvonder in stafford-shire; or, a staffordshire wonder. of a strange and horrible apparition of the divell, appearing to one james fisher a phrenatick neare brummingham late in the night, in the shape of one of his brethren as hee was going to one of their meeting places. together with their severall discourses and disputes betwixt this phrenatick and the divell, to the shame and terrour of all other sectarians. being published as a warning-piece to all other people to beware that they are not seduced into such eronious and damnable opinions. being testified by mr. john hill, and mr. francis collins, and one mr. peck living in the towne of brummingham, besides many hundreds more, which for brevity sake we omit. hill, john, mr. collins, francis, mr. peck, mr. [ ], p. printed for francis coles, and are to be sold at his shop at the signe of the lambe in the old-baily, london : . annotation on thomason copy: "march ", " "; imprint date crossed through. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng devil -- early works to . apparitions -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - scott lepisto sampled and proofread - scott lepisto text and markup reviewed and edited - pfs batch review (qc) and xml conversion a vvonder in stafford-shire ; or , a staffordshire wonder . of a strange and horrible apparition of the divell , appearing to one james fisher a phrenatick neare brummingham late in the night , in the shape of one of his brethren as hee was going to one of their meeting places . together with their severall discourses and disputes betwixt this phrenatick and the divell , to the shame and terrour of all other sectarians . being published as a warning-piece to all other people to beware that they are not seduced into such eronious and damnable opinions . being testified by mr. john hill , and mr. francis collins , and one mr. peck living in the towne of brummingham , besides many hundreds more , which for brevity sake we omit . london , printed for francis coles , and are to be sold at his shop at the signe of the lambe in the old-baily , . to the reader . reader peruse this little booke and see if in the world a stranger thing might be , then this which happened late in staffordshire , and was by many thousands made appeare : how that a grand phrenatick call'd by name james fisher , living neare to brummingham , which unto sectaries he leaned so , that night after night would he a meeting goe ; so prone unto ambition he was set , that after by the divell he was met ; for which eronious grand opinions be was lull'd asleepe by sathans policy . which in a mortall shape he did appeare , and call'd him out as after you shall heare : though the phrenatick he imagin'd then it had been of his owne bretheren , and so discoursed as along they past , but it prov'd to be the divell at the last , which did direct him by a wood to stand , and there disputed with him hand to hand . the divell then his gospell so display'd , the phrenatick yeelded still to what he said . but marke before that ever they departed , by that same devill he was quite converted : and so went home though in a world of sadness , and from religion turned into madnesse ; this booke was writ a purpose for to be a warning-piece unto the sectary , which if you read it through then you may tell it 's the strangest wonder in our times befell . it is no fable nor a fiction bold , but reall truth truth as people hath me told : and whatsoe're is writ within you see , three of that towne repeated it to me . now all you which are the quoiners of new religions and the hare-braine disturbers of peaceable quietness , you which are the objects of christianities and the town-talke of infidelities , looke upon the examples shown upon your sectaries , and behold throw the looking glass ; one of your grand brethren and chief seditious communrca●ts , iames-fisher neare bromingham in stafford-shire , and as you read these lines , consider what posture hee then stood in : for as the spirit moved him , hee then disputed with the master-piece of all your factious number hand to hand , bating neither time nor title to either , but prosecuted the matter in hand to the purpose hereafter mentioned , and as the spirit did move him they confided each to other , though after i thinke , the phrenatick supposed that it proved at the end to be a contrary spirit , even such a one as transformeth himselfe to any shape , except his deformed cloven feet : but as for the method of the story , now we will come to 't , where in a smart and briefe discourse i will shew you , the whole substance , beginning and ending of this strange , marvellous , and miraculous wonder . the twelfth or thirteenth of this instant february , this said iames fisher being reputed for an arch and seditious fellow among the sectaries and factious people , which for many yeares had refrained the churches and denied the parish publique congregations , which late hath caus'd him to be the object of the countrey ; his mind and inclination was wholy bent to keepe their correspondency and confederacy in secret house , but chiefely and especially in nightly private meetings , but the devill met with him at last , as you will heare by the story : this fisher as it is creditable reported by severall of that countrey people which came lately to towne , that on the th of february at night hee was preparing to go forth , and designed for a meeting in a lone house under a wood side two miles and an halfe from his owne house , where the sect were usually wont to meet , as the countrey tearm'd it like the witches of lancashire , hee heard a voyce call three times in this manner , come away , come away , come away ; at which he answered are my brethren there , but hearing no body hee replied to his wife , and said that the spirit had warn'd him to be gone , and in that he spoke truth , for a spirit it proved to be indeed , this grand phrenatick then to hasten his speedier expedition to repaire to the place , lighted up a candle and opened his doore , that if any of his confederacy had beene there to have treated them in ; but the devill at that time used much manners , stay●d without and refus'd to come in , but whether it was out of policy or feare of discvery judge you , but workes of darknesse cannot endure the light , for the flame of the candle ( as he was entring in his presence ) burned blew a yard above the candlestick and soone went out , at which the phrenatick fell into a doubt that all things was not right , and thereupon desired to see his face : the devill then replyed , thou shalt see my face when wee come to the place and many more things beside , and as the old proverb saith , the devill never was ashamed of his actions ; he very confidently takes him by the hand , and led him such a hard march that made the phrenatick cry out , he did walke at such a damnable rate that never went man before ; and very moderately required him to stay saying , brother , i thinke thou hast the coldest hand that ever i felt before . the devill replyed , trouble not thy self i will make thee hot by and by we will sweat by turnes , and though i am cold if thou cleavest to me thou shalt like fire burne ; yet the capacity of this phrenatick being so weake could not understand his devilish mystery , but still complaineth of his hard march , which indeed he had no small reason for it , for often times he was lifted so up above the ground in an acres breadth together , which made him conjecture hee walked at no ordinary rate ; hee was carried over the tops of thorny hedges , and through the bows of thicke mauple trees , but not a whit distrustfull but that hee had been on the plaine land ; yet still he rebuked the devill and told him , hee had a shroud suspicion that hee led him in the wrong way , for quoth he , thou leadst me through nothing but brambles and briers . why yes quoth the devill , the wayes of the righteous is to suffer afflictions , is to pass through straight and craggy places . why truly i do find it so answer'd the phrenatick , for my vestment is almost torn from my backe . nay if it be said the devill , it is written thou must part with thy coat also . why truly said the phanatick , thou goest the way to performe it , for if i passe this roade but a little longer i shall not have a coat left to my backe , and severall other scripture phraises passed betwixt them untill they came unto their designed harbour ; but it was even such as was suitable both for the journey and the company , the gates flew open which way they went and mighty trees were blowne downe , which reduc't the phanatick into such a feare that the drops of sweat tr●ckled downe his haire : then said the devill , how likest thou the weather ? truly said the phanatick , i am no philosopher but according to an old proverb we have , when the wind is so high 't is a signe it will raine ; but this is such wind as if the devill was abroad , and upon this they arrived at the place : the phanatick like to a weather beaten spaniell , most durty and wet and in a totter'd condition , which the devill perceived began this argument . brother said he , thou dost looke now like an afflicted catiffe . how can i chuse answered the phanatick , for i seeme like one as had beene in the hands of the devill , yet little did he think it had been him all this while , and therefore he oppos'd the devill in this manner . friend said he , before wee dispute demonstrate unto me what is thy name . why answered the devill , dost thou question me so high , who am so generally knowne amongst all your congregations for the prime instigator and promotor of your actions ? but neverthelesse wee will not differ in judgement , and therefore my name is robin good fellow ; at which his countenance alwayes was changeable , but being but a dusky and glimering light , the phanaticke supposed hee had but jested , told him the devill was a lyer from the beginning , and therefore imagined hee would bee also , yet there 's many a true word spoake in jest you 'l say . but neverthelesse they waved this and so proceeded , quoth the phanatick , wee two shall never agree except thou canst refraine the church , deny the congregations , raise up sectaries and prohibit the clergy if you can . aye if i can said the devill , there thou saist true , but if i should refraine the church where should i be to make confusion in 't , and if i should deny the congregations how should i raise new religions ? under which pretended zeale i doe raise up new sectaries , thereupon my friend i must needs confute thee , and as for the clergie they are guarded with the thing called the gospell , we must dispute with them at the staffes point , although i cannot say but my constant labour is to advance your interests upon the ruines of their liberties . at which answered the phrenatick , those are the things we are aiming at , so that if thou canst throw thy sub●ile devices direct our actions in the skilfulst probabilities , wee 'l maintaine thy quarrell and continue up our sectaries . then answered the devill you must follow these directions and constantly keepe my advised admonitions : first , you must be circumspect in your dealings , and that shall prove a cloake for your pretended religions . and secondly , you must prey into the hearts of the vulgar , therby you shall make your flock the more numerous . thirdly , you must expresse your selves ( though with a counterfeit explication ) and tell them you have the spirit of revelation , teach them in secret corners , seduce them to fields and publique places , tell them you are prophets , if they will not believe you , throw off your garments and run naked , shew them how you walke in the paths of humility , and then they will believe you are saints indeed , seeing you are neither prone to ambition nor honour : then being numerous you may easily disturb mighty congregations , breed mutinies in great cities , and if you lay downe your lives for the cause i 'le receive yee . hold said the phrenatick , let me know what 's become of those that layd down their lives already . question you not that then answered the devill , but teach you this gospell and follow my directions . aye said the phrenatick , so we may repent it . no , no , said the devill , 't is too late to repent , you must go through with your worke if it was as high as the tower of babell . nay i thinke said the phrenatick , 't is too high for to accomplish , and as for to repent you say it is too late , the old proverb saith , it is never too late , and therefore my friend i must needs confute ye now . let it passe said the devill , 't is but one for the 'tother , but if you will effect the enterprise of your ambition , you must follow my counsell and persist in my doctrine . nay hold said the phrenatick , if we preach all thy doctrine some will aver wee take counsell from the devill : the devils countenance all this while was enterchangeable , which made the phrenatick in no suspicion in the least , but a rugged raged tempestuous wind blew continually all the while of their dispute , which made him complaine 't was such a terrible wind , as if all the devils of hell were there : which when the devill heard him reply the word so oft , swell'd with such jealousie that his eyes appeared as bigge as sawcers , that they glimered like two counterfet moones , at which the phrenatick most gastly beheld , with a trembling feare bowed his head towards the ground , and there he espyed another dreadfull object , hee saw two deformed cloven feet , which in a terrible sweat replyed these words : vvho is your shoomaker good sir , if i so bold might be , the shape is no good fashion , for it doth astonish me ; for the midle of it it is round , the toe is of the least : and when you tread upon the ground , the tracke is like a beast . devill . my feet is troubled with the gouts , one shoomaker i use , and he that alwayes make my boots , the same doth make my shooes ; i travell still both night and day , i slumber not nor sleepe , and nights forlorne companions they , within my compass keepe : there 's neither theft nor murther that , within this world hath bin , but i my very selfe was at , and author in the thing . phrenatick . why then a devill i thinke thou art , as it seemeth by thy foot ; i said i would maintaine thy part , but now i 'le never doe it : thy legs deformed every whit , thy foot is cloven so , and when so e're j looke on it , it seemes as if 't was two ; besides thy pricke and hornes i now , more fuller doe perceive , thy swarfie brest and rusty , which no man will believe , except my selfe which now doth see , thy hellish parts descried , that needs a devill thou must be , and nothing else beside : all meeting places i 'le refraine , a convert i 'le be now , and ne're will be seduc't againe , by such a fiend as thou . thereupon arose a mighty shocke of wind , that the barke flew from the trees and left them naked , the devill aspiered himselfe aloft and parted in a horrible flame of fire ; this wretched and miserable catiffe in a trembling feare and distracted condition , continued till breake of day , and then with much adoe scambled home ▪ the hew of his phisognomy being so much altered with a pale and dismall hew , that even hee was growne out of knowledge with his own family : hee remained three dayes speechlesse , which sence being after restored , hee repeated these wonderfull and horrid relations in the presence of many townes people , who have testified their evidences since for a truth , which being so strange and remarkable a story , i have here committed the same to the presse , as a warning piece to all seditious persons , wherein they might view the whole proportion of their il-shap't opinions , and what judgement and examples have lately been upon them for the same . so there 's an end of the story . finis . a journey to hell, or, a visit paid to the devil a poem. ward, edward, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : , : ) a journey to hell, or, a visit paid to the devil a poem. ward, edward, - . p. printed, and are to be sold by the booksellers of london and westminster, london : . attributed to edward ward. cf. bm. part ii, at reel : , has special t.p.: a journey to h----: or, a visit paid to, etc., a poem, part ii, both parts by the author of the london-spy. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng hell -- anecdotes devil -- anecdotes - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a journey to hell : or , a uisit paid to the devil . a poem . london , printed , and are to be sold by the booksellers of london and westminster . . the preface . since a poet , in a piece of satyr , like a passionate man in a skirmish , may by accident offend those he never designed to meddle with , the author , lest people should think he has too far jested with an edge-tool , has thought fit to declare , that he had no other intention in the following poem , than to apply it as a carpenter does his axe , when , to the hazard of its edge , he strikes at those stubborn and irregular knots which are a discredit to the tree , and lessen the value of the timber : or as a surgeon handles his lancet , when he lays open a corrupt member , which is both troublesome and scandalous to the sound parts of the body . it is evident enough , there is no church in the world but what has received some blemishes from her priests , meaning some few , who , for want of either learning , prudence , or piety , have been a dishonour to their function , such only i accuse ; and i hope , should i blame peter for denying his master , or judas for betraying him , the rest of the apostles would have no reason to be angry . if i am condemn'd for arraigning 'em in the lower regions , which some of 'em have good reason to hope was prepar'd only for us laymen , i have only this to say , that i am not the first that has plac'd a vicious clergyman in the infernal territories ; for michael angelo , the famous roman painter , in his resurrection in st. peter's chapel , had the presumption to paint a cardinal in hell , so very like the grave father he represented , that every body knew the picture , which put the good old gentleman under so great a dissatisfaction , that he complain'd to the pope , and desir'd he would command it should be rub'd out ; who told him , he was got quite out of his jurisdiction , saying , if he had been but a step on this side , he could have released him from purgatory , but having not the keys of hell , from thence there could be no redemption . the next part of my apology , is to the learned professors both of law and physick , for whom ( as well as the orthodox clergy of the english church ) i have a peculiar veneration , who cannot be insensible what swarms of hungry and unskilful practicers in both sciences there are , who fraudulently prey upon the honest labours of the publick , at such only is this satyr pointed , who support themselves basely by others ruin , and have no just prospect , for want of true knowledge in their business , to preserve themselves from beggary , but by often bringing others into it ; one side plunging their clients further into trouble , instead of helping them out ; and the other , instead of recovering their patients of curable distempers , will , if they be poor , thro' neglect ; or if rich , by delays of cure , for interest sake , be the death of some , and the undoing of others , to their whole lives misery . therefore , since it as essentially relates to the comforts of the life of man , to know what other people are , as well as what he himself should be , i thought it no ill task to communicate to the world what knowledge of mankind i have gather'd from my own experience ; the good wont hurt us , 't is the bad we must be cautious how we deal with ; for which reason , i have herein separated the wicked from the godly , representing only the former , to show youth what monsters in humane shape they must expect to meet with in this world , tho' of the most noble professions : therefore , my whole design is only to make men careful with what priests they trust their souls ; with what lawyers their estates ; and with what physicians their bodies . and if this part of my undertaking succeed well , and that the world is pleased with it , they shall hear further from me on the same subject ; for in this i had not room to half finish my design . so farewel . a journey to hell : or , a uisit paid to the devil . canto i. when western clouds involv'd the god of light , and all the eastern starry orbs look'd bright ; when sots their tavern bacchanals begun , and thetis at a draught drank up the sun ; whilst luna with her silver horns drew near , to bless the night , and bear dominion here . 't was then that i , my better self , my soul broke loose , and thro' my prison casements stole , and glad i 'd shifted off my earthly chains , danc'd like a flaming vapour round the plains . i then thro' brakes and over whirl-pools flew , till tir'd with only superficial view ; then into holes and crannies did i dive , where badger , fox , and sundry vermine live ; where moles were labouring to enlarge their homes and buzzing bees made musick o'er their combs . farther i darted thro' the porous earth , to seek that womb whence nature had her birth , but found the hidden mistery far too great , and for a human soul too intricate : causes with sundry causes mix'd i found , each matrix did with proper seeds abound , but why those seeds their likeness shou'd produce , their form preserve , be still the same in use , my shallow reason neither see or knew , but found each cause did the decrees pursue , of some eternal pow'r beyond dim reasons view . thro' deeper caverns still i forc'd my way , where useless dregs of the old chaos lay , involv'd in night , remote , and never seen by day . where plagues and pestilential fumes were pent , till heav'ns decree shou'd give 'em fatal vent : where greater serpents do the less devour , and human-like , contend for sov'reign pow'r : where streams thro' subteranean channels run , and fight with winds far distant from the sun ; whose violent shocks the world can scarce survive , but trembles at the very strokes they give . and where heavens judgments in subjection lay , ready the dreadful trumpet to obey , and work the world's destruction at the last sad day . thus thro' nights deep avenues did i pass , where all was rude as in the unform'd mass. thro' death's remoter frightful vaults i went , where ghastly sprights their follies past lament , and in dispairing sighs such discord make , no soul could hear , but of their grief partake , dreading from thence their sad remove each hour , to endless pains , where time shall be no more . so the poor thief , when seiz'd for his offence , finds his own conscience judge and evidence . and thus , before he to the bar shall come , dreads with sad terror his succeeding doom . i forward press'd , bemoaning of their case , freed from my earth , death ask'd me for no pass , but boldly shot the adamantine gates without repulse , unquestion'd by the fates , who busie sate , with distaff , reel , and knife , spining and cutting man's short threads of life . o'er scorching sands , where fiery seeds lay hid , i travell'd , till the avernuan hills i spy'd , high were their gloomy heads , the trodden path as wide , i ventur'd forwards , till to styx i came , which shone like humid vapours in a flame ; it s poysonous fumes so fatal and impure , none but immortal spirits can endure . i stood a while , and ponder'd by the lake upon the frightful voyage i had still to take . canto ii. my resolutions now much stronger grew , my first intentions to at last pursue , charon i call'd , his leaky boat to freight , who in 's infernal pinnace nodding sate : hearing a voice he started , and with speed , he drag'd his rotten bark from mud and weed : with painful pulls he brought her to the shore , black with the guilt of those he 'd wafted o'er . the grisly churl ask'd whither i wou'd go , up to elizium , or the shades below . i told him i to pluto's court was bound , where restless souls amid'st their pains are found . the frowning pilot finding me alone , e'en bid me wait , for he 'd not carry one. 't was i , said he , this ferry first began , and held it ever since the fall of man , but never yet , as pluto knows full well , e'er wafted o'er one single soul to hell. on earth of what imployment coud'st thou be , who com'st so destitute of company : hard was thy fate , to these dark shades unknown , thou art the first that e'er was damn'd alone . i heard his questions , but no answer made , and what he further ask'd did still evade , with humble words , that with him might prevail , to take his fare on board and set up sail. but all my soft perswasions would not make , the grim tarpaulin his old custom break , who gently row'd his ferry to and fro , bauling aloud , hey , downward , downward ho. thus for more company being forc'd to wait , down on the bank , amongst the weeds , i sat , and looking round me , at a distance saw , a loit'ring crowd towards charon's ferry draw : they gently crept along , oft seem'd to stay , and hung their arses as if bound my way : so the wretch , drove to suffer for his crime , now steps , then stops , to lengthen out the time. charon look'd out , the multitude drew nigh , p — on 'em , says the churl , this sooty fry are lawyers souls , i know them by their dye . close to the stygian banks at last they came , showing some signs of sorrow , some of shame : despair and anguish in their looks i read , each did his sultry unknown voyage dread ; and , transport like , as gladly would be drown'd , as see the slavish shore to which they 're bound . charon pull'd near , but grumbl'd in the throat , your pondrous ills will never let me float , you always come in crowds , enough to sink my boat : if hell in such mean traffick means to trade , pluto must get a stronger vessel made : but come , step in , and do not make me stay , pray trim the boat , whilst i my stretcher lay . then in we hobbl'd from a steep descent , hoisted up sail , and on our way we went ; whilst i , not under the decrees of fate , amongst the sighing crew with pleasure sate , bearing some glim'rings of celestial light , with them compar'd , look'd innocent and bright , as the tan'd mariner 'mongst negro slaves looks white . my soul was light , and they so weighty were , we held no poize , made charon curse his fare . who pull'd and puff'd , still roar'd with open throat , w — nds move your shades , and better trim the boat , the larboard gunhil's almost under water , for me , the devil waft such fares hereafter . my soul considering her diviner air , no ballance with their heavy crimes could bear , stept from the side , and in the center got , and to the churls content i trim'd the boat , which charon skull'd a head with mighty pains , deep laden as a western barge from stains . downwards our course , and as more way we made , the rocky beach still loftier rais'd its head ; whose thistly product all look'd parch'd and dry , like weeds long ho'd that in the sun-shine lye . vapours condens'd hung low'ring o'er each head , and sporting daemons round the vessel play'd . night-ravens , bats , and screech-owls then drew near , to give old charon , as he pass'd , a chear ; who with their horrid skrieks alarm'd each frighted ear , mix'd with the groans of filthy souls from stews , condemn'd to fetters in the stinking owse . thus the black judge such punishment contrives as bears proportion to their odious lives . serpents , like river-fish , their freaks would take , and skip above the surface of the lake ; where furies came from their more curs'd abodes , to catch and bundle up their snaky rods. charon now tir'd , his labouring oar forsook , a dram of some infernal spirits took , and 'twixt his jaws a pipe of flaming sulphur stuck ; then to his oars himself again apply'd , and to his fare the merry slave thus cry'd , chear up , ye sullen shades , and be not dull ; ( then , adding strength , he gave a strenuous pull ; ) you who'n the upper world , in long delays of justice , and in quarrels spend your days , hold up your drooping heads , more courage show , than fear th' immortal discords here below . you that have pass'd the adamantine gates , grim king of terrors , and the moody fates , shake off your cowardly fears , and with a grace look the stern prince of darkness in the face . they shook their ears , and signs of horror show'd , great their despair , and great their sinful load : their guilty forms no comfort cou'd receive , or could they one defensive answer give , but hung their thoughtful heads , look'd al-a-mort , like sullen convicts in a tyburn-cart . by this time to a narrow gulph we came , the lake descending in a rapid stream ; darkness all round above our heads were set , lock'd in with mountains in conjunction met ; where clacks of whips , and distant yells were heard , but nothing seen , night only here appear'd . this current brought us to the deep abyss , unknown to light , to harmony , and peace , where souls the painful stings of conscience bear , and nothing dwells but horror and despair . b'ing come to th'brink of the infernal cell , our pilot steering to the wharf of hell , landed his fare , and bid us all farewell . canto iii. thus put on shore upon the dismal strand , where fiery attoms sparkled from the sand ; sighing my comrades stood , and made their moan , like seamen shipwreck'd on a coast unknown , whilst i unforc'd had little cause to mourn , but was commission'd safely to return . time prun'd his wings , and hasten'd on with speed , the dreadful moment that the gods decreed , the drooping wretches should their entrance make , at hell's wide porch that guards the burning lake . compell'd by the extrinsick power of fate , the trembling souls gave notice at the gate , dreading those torments which the ills they 'd done deserv'd , and was not in their power to shun . cerberus growl'd , his three-tone snarl we heard , the chain he rattled , and the gate unbar'd . to pluto's court we thus admitted were , dusky his mansions , sultry hot the air : the door shut after 's with a frightful clap , from those sad confines could be no escape : fetters and links did at a distance clink ; sad howls we heard , and nothing smelt but stink ; nauseous as are the fumes of smoth'ring straw , great heat we felt , and gloomy fires we saw , glowing like burning piles of turf or peat , whilst groaning souls lay basking in the heat . my sad companions were receiv'd by throngs of envious spirits , arm'd with fiery prongs , who clap'd their pointed wings , and with a yell , gave'em a dreadful welcome into hell , and led'em captive to a loathsome cell ; whilst i some rays of innocence diffus'd , unquestion'd pass'd , by all the guards excus'd : as he that visits bridewell , with intent to goodness learn from others punishment , does fearless thro' the prison confines rove , whilst guilty slaves are to correction drove . vast streams of melted minerals ran down , 'twixt glowing banks of adamantine stone , roaring like cataracts on ev'ry side , flowing with violence , like an eager tide : where souls unpity'd are condemn'd to dwell , whilst heav'ns without controul , or hell is hell. they plow'd the fiery surges to get free , but sunk again , like monsters in the sea , or as the poor on earth , bore down by destiny . near these were punish'd in ignifluous vaults , the greatest spirits for the biggest faults : where i with pity and amazement view'd , princes of old , once stil'd so great and good , held so immaculate , so all divine , that gods could scarce with greater glories shine ; high in the state , victorious in the field , abroad had conquer'd , and at home had kill'd ; wise in their conduct , and approv'd their cause , mighty in pow'r , and equal in applause : flatter'd on earth by poets and by priests , yet doom'd at last to be infernal guests : how much , thought i , do we mistake above , who esteem pow'r a mark of heaven's love : when thus i saw their grand fatigues on earth , their noble spirits and illustrious birth , their glorious blood-shed in the wreaking field , for crowns , or to enlarge dominion spill'd . resistless arms , and arbitrary sway , that forces ravish'd countries to obey . their dangerous battels which they once might boast , crown'd with success , by no ill-fortune crost , were punish'd here as princely ills , too great for common sinful slaves to perpetrate . some crimson hero's painted o'er with blood , storming amidst their sweating torments stood , rail'd against kingdoms they had basely won , and raving , curs'd each sanguine ill they 'd done , accusing of severity their fate , made 'em renounce all goodness to be great . thus tyrants , who so lordly once appear'd , rush'd on at all , nor god nor devil fear'd , in these dark regions are decreed to know , tho' once they rul'd above , they must obey below , and change that splendor which deceiv'd the crowd , for guilty consciences that cry'd aloud : so the proud combatants before they fell , look'd bright in heav'n , but now look black in hell. others thro' moody pride contemn'd their chains , and bore with sullen hardiness their pains ; slighted their suff'rings , patient stood and mute , as n — l p — n when tortur'd with the boot ; whilst some bemoan'd their doom , their crimes expos'd , in sighs and tears their sad despair disclos'd . whose cow'rdly souls bewail'd their wretched state , and beg'd for mercy , but alass too late : railing at eve , on her the blame they laid , who to such miseries had her sons betray'd , crying , o wretched soul , that art immortal made . from thence i wander'd thro' a stately porch , where carbuncles supply'd the light of torch ; flashes of fire they darted from on high , like beams of light'ning from a stormy sky . this entry to a spacious cavern led , where azure lamps with oil of sulphur fed , hung blinking round the subterranean hall , num'rous as beauties at a prince's ball , but dim as tapers at an emperor's funeral . i gaz'd around , and at a distance off , saw pillars of rough adamant sustain the roof , compos'd of coral of igniscent red , like glowing bars on vulcan's anvil laid , beset with gems that made a glorious show , and orient pearl adorn'd the sides below ; with furies whips , and prongs infernal grac'd , which were as arms in a guard-chamber plac'd : fearless i walk'd , still further did intrude , and pluto's palace with amazement view'd , till to a bar at th' upper-end i came , gilded with fire , and burnish'd o'er with flame ; within whose bounds was held th' infernal court , without stood ghastly prisoners all-a-mort ; whilst radamanthus on his judgment-seat , like an old bridewell-judge look'd grave and great , awarding pains proportion'd to the sin of souls condemn'd , by hell's black guards brought in , from mighty jove's high court of justice sent , as convicts to receive their punishment . fresh enter'd sinners made the fiends new sport , who haul'd th' unwilling wretches into court , as serjeants when their prey want coin or bail , lug the poor prisoner headlong to a goal . canto iv. a train of vicious priests did first draw near , guarded as culprits to a sessions-bar ; some in long cloaks , and gowns , great coats and bands , with brainless heads , grave looks , and close clinch'd hands . for spirits , by report of old , appear in the same shape they did , when living were : or else when goblings , being vex'd and crost , at midnight rove from pillar unto post , ( ghost ? how should the frighted bumpkin know his neighbour's a pratling devil rises , and at large , opens before the court this following charge . the pris'ners at the bar , nor learn'd , nor wise , nor having grace of heaven before their eyes , have with a carnal weapon , call'd the tongue , abus'd what 's righteous , and maintain'd what 's wrong ; wounding religion , and oppos'd the truth , and with their whimsies maim'd and crippl'd both . also by laziness and looseness shew , they ne'er would practice what they taught or knew ; but by their lives on earth made mortals think , their only duty was to eat and drink . on pigs and geese luxuriously they fed , by humble peasants at their groundcel's laid ; who were themselves content with bread and cheese , small-beer , skim-milk , and such like things as these , yet labour'd hard to keep their wanton guides in ease . whilst they carous'd , and did on dainties dine , squeesing each bigots cupboard , and his vine , as if their god was meat , and paradise was wine . and when they 'd rais'd their lust by luscious food , to bless with more encrease the pious brood , and kiss the godly dame was held divinely good. further they would with things unjust comply for gain , and ask no other reason why : preach pro and con , with any faction side , to gain their ends , and gratifie their pride ; yet made the ign'rant by their cant believe , they could assurance of salvation give , to all that pin'd their faith upon their pastor's sleeve : the laws they taught their very lives defy'd , enjoying all to others they deny'd . the rich they envy'd and the poor abus'd , extolling charity , but none they us'd : rail'd at the miser , and his rusty hoard , declar'd how charity 's in heaven stor'd , yet never lent themselves one peny to the lord , but did in riotous excesses live , coveting all things , yet would nothing give . as walking in the upper world one day , a lame poor wretch stood begging in their way ; great were his wants , but their neglects were such , he noch'd down nineteen teachers on his crutch , on whom thro heav'n he did for succour call , but got not one small alms amongst 'em all . the cripple turn'd to 's mumping mate , says he , if charity , alas , be heaven's key , how will these sable souls admittance get , from whom we ne'er obtain'd one farthing yet . poh , says the other , i have beg'd of many , when young i was , but never got one peny ; and now i 've learn'd more wit than e'er to beg of any . the hypocrite they damn'd , and set at nought , yet play'd the same thro' ev'ry hour they taught ; with eyes turn'd up , as a religious grace , they daily flatter'd heaven to its face ; and ev'ry name of lord they bawl'd aloud , more to amuse , than to instruct the crowd . when all their thoughtless nonsence spoke beside , if by the touch of common reason try'd , was something that just nothing signify'd , the doctrine of forgiveness would they give ; but injur'd once , revenge it whilst they live : many commit , but no affronts would bear ; and when provok'd , they so contentious were , that with stiff-necks , and hearts as hard as rocks , rather than lose an egg , they 'd spend an ox. deliv'ring each poor en'my , to the jaws of that wild monster the devouring laws : where justice is too oft so dearly bought , the wrong's most cheap where justice ne'er is sought . these are the ills for which they 're hither sent , by heav'ns decree to receive punishment ; therefore , my lord , what now remains for you , is to award such pains as are their due . the judge arising did his task assume , and gravely standing thus pronounc'd their doom : altho' , says he , in diff'rent robes you came , i find your ills are equally the same : i decree therefore you alike shall feel , a tythe of all the punishments in hell. and as you , when you did on earth reside , the poor neglected , who on alms rely'd , so shall you mercy crave , but always be deny'd . they nothing had on their behalfs to say , but whimper'd , and by fiends were drag'd away . canto v. before the next surprising scene appear'd , a noise of strange tumultuous tongues i heard , they nearer still approach'd , till grown as loud , as the base murmurs of a trait'rous crowd , rais'd by some statesman's tool , to perpetrate some ill design against a sinking state. at last in view there came a wond'rous throng of fetter'd convicts , all upon the tongue : each to the other did confus'dly prate , like tat'ling gossips in a drunken chat ; or else like temple students , when they call , to fright the crasie bench , a hall , a hall : grave robes and gowns of sundry sorts they wore , and many badges of distinction bore , some old grey-heads , with silk and flax adorn'd , whose wrinkled brows , as well as toes , were corn'd by wives too young for sixty , and too old to bribe off loves enjoyments with their husbands gold. gouty and lame these sages limp'd along , and were advanc'd the foremost in the throng ; all seeming by their mercenary looks cunning as foxes , and as sharp as hawks : their palms look'd black , by taking bribes of coin , as slaves who labour in an indian mine : methoughts i heard 'em cry , ne'er fear ; go on , my fee , my fee , your bus'ness shall be done ; money 's the life , the spirit of the laws , find me but that , and never fear your cause . these were succeeded by the clerks o'th'court , the lesser scribes , that do the greater hurt , whose woful earnest of a ten groats fee , enters the client first in miserie : of these some beaus , and some precise in bands , with parchment rowls , like truncheons in their hands ; their pockets stuff'd with scrawls , like poet bays , for expedition some , and some delays ; under their arms green woollen snap-sacks hung , fill'd with learn'd instruments of right and wrong . there follow'd next to these a spurious sort of pettyfogers , meer locusts of the court , who often help the former to deceive , and eat up what the bigger vermin leave . some by their shop-board looks were taylors bred , but broke , and on their backs had scarce a shred ; not only in their lives , but looks were knaves , litigious from their cradles to their graves . vers'd in those querks , amongst the scribes they saw , after long troubles did themselves withdraw , from making sutes of cloaths , to manage suits of law : well knowing it requires an equal skill , to make a lawyer 's , or a taylor 's bill . amongst this paltry crew , were ten to one bred up to trades , but by the law undone : and thus distress'd , most equitably sought relief from that which had their ruin brought : or else resolv'd , from being basely us'd , t' abuse the law , by which they 'd been abus'd . so the poor wretch , who witchcraft has endur'd , if once she claws the envious hag she 's cur'd . some in freeze-coats , strait wiggs , and flapping hats , great beards , and dirty hands , like counter rats , with looks undaunted , at their heels a straw , bold teasers and tormenters in the law : tho' all the knavish knowledge they had in 't , was learn'd i' th' fryars , newgate , or the mint : these in each cause , to manifest their care , wou'd , if they 're hir'd , sollicit or forswear : stand stifly to a point , the world might see , their clients should , by them , no suff'rers be . bailiffs and hangmen did the next appear , and goalers too were crowded in the rear ; why these were mix'd , i ask'd , and 't was because , these were the plagues and periods of the laws , whom all mankind with equal odium hate , for rog'ries done so despicably great . these hung an arse , and crept so slow along , a devil spurr'd them forward with his prong : and at their laziness with rage inflam'd , cry'd , move you rogues , walk faster , and be damn'd . a hangman angry at the gross affront , turn'd back his head , and answer'd him as blunt , why rogue , and please your worship , what d' ye mean , i have as honest as my-master's been : i from all blame by human laws am freed , and only finish'd what the court decreed : what if some wretches should unjustly dye , the fault is not in me or my imploy ; those that convicted 'em were r — s , not i. these , tho' alike , by no means could agree , or to each brother villain civil be : the bailiffs on the hangmen look'd awry , each carnifex return'd an evil eye , as threat'ning to be with 'em by and by ; like signs of terror on their brows did sit , one fear'd a rope , the other fear'd a writ : mutual aversions were on each entail'd , from bailiffs oft b'ing hang'd , and hangmen goal'd : 'twixt fear and hate they did each other greet , as a poor bankrupt , who by chance shall meet the creditor he 's cozen'd , in the street . round the infernal court they all were haul'd , the first division to the bar were call'd ; the charge brought down from the high court of jove of which they 'd all convicted been above : silence was first proclaim'd in the divan , and hell's attorney-general thus began : my lord , the grave , wise culprits at the bar , who rais'd amongst mankind perpetual war ; by some call'd lawyers , and by some be-knav'd , who by sly querks the upper-world enslav'd ; subtle as foxes , who with tongues , not claws , dug themselves holes , and burrow'd in the laws ; skill'd to unravel justice , but instead , a hundred wrongs to one just act they did ; till by ill use so mercenary grown , they valu'd no man's welfare but their own : by study'd means would tedious suits create , and spin each contest to a long debate ; for other persons plead , but get themselves the estate . justice behind so many querks they 've put , none but the long full purse can find her out . in vain by thousands has she oft been sought , but seldom found but when too dearly bought . these her dark agents , to their country's shame , gilded their frauds and knaveries with her name , but seldom would regard the hoodwink'd heavenly dame. biass'd by briberies to the strongest side , rich men were serv'd , when paupers were deny'd : for golden fees , each sold his silver tongue ; the money'd cause was right , if starv'd , 't was wrong . the poor thus slighted , seldom could prevail ; large fees the pleader turn'd , and he the scale , from him to whom the ballance should encline by right , but perishes for want of coin. contentious suits and quarrels they began , oft to th' undoing of the just good man , by wilful flaws in deeds , they might avoid : thus err'd with pens , their tongues might be imploy'd , till the poor suff'rers bags had largely paid , for mending faults their knavish lawyers made . if the rich miser ask'd their sage advice in a bad case , they 'd only say 't was nice : but if their client to the dregs was drawn , and had no money , or estate to pawn , tho' good his cause , 't was bad , not worth the carrying on . so the youth , poyson'd with a harlot's eye , is hug'd and flatter'd till she sucks him dry ; but when she 's jilted him of all she cou'd , foh ! his breath stinks , and all his talk is rude . th' infernal orator now paus'd a space , he hauk'd and spit , blow'd nose , and wip'd his face : b'ing thus refresh'd , he turn'd his sawcer eyes , and to attorneys thus himself applies , you who in times of old did ink-horns wear in leathern zones , and pens in twisted hair ; whose locks were comb'd as lank , and cut as short , as best should seem the pleasure of the court. who now on earth as num'rously abound , as rooks and magpies in a new sown ground : these by foul practice and extortion thriv'd , and beggar'd half the country where they liv'd ; reviv'd old discords , kindl'd up new flame , and sow'd contention wheresoe'er they came , to pick the purse of each laborious slave , who thrashes hard to feed the greedy knave , buoy'd up with hopes he shall victorious be ; he sweats and toils a week to earn a fee , then to next market rides before his dame , and to his scribe presents , with scraping leg , the same ; who bids the booby client chear his heart , and haughtily does bad advice impart , fear not , says he , i 'll make the rascal smart ; but when his purse has yielded up its store , his cause proves bad , if he can bleed no more : you told me wrong , did several things misplace , agree , agree , it proves an ugly case . thus by long bills stuff'd with unlawful fees , they tax'd the farmer as themselves should please : improv'd litigious suits by ill advice , eat up full barns and acres in a trice , and plagu'd the sinful land like egypt's frogs and lice . as they from leathern belt to sword arose , and from a rural grey to town-made cloaths , the greater value on their pains they laid , the more impos'd , the client still obey'd , and scrap'd and bow'd more low at ev'ry word he said . these were the locust first from envy bred , who like the drone , on others labours fed ; and such insatiate appetites they shew , as still devour'd , and still more hungry grew . so the lean miser that improves his store , becomes more close and greedy than before , and as he grows more rich , the more he grinds the poor . this said , the pensive scribes were all set by , and to the bar they call'd the lesser fry , those worser knaves , that pestilential throng , who in the rear-division march'd along , the court amaz'd to see so vile a train , the sable pleader thus again began : of these , my lord , but little need be said , the worst of rogues that human race e'er bred . in frauds and cheats all others these excell , a curse to earth , and now a shame to hell. treach'rous their trade , and odious as its name , abhorr'd of all the world from whence they came : these at no crime or villany would start , but boast and glory in each roguish part , hell's sharpest pains scarce equals their desert . concluding thus , the judge himself begins , and pronounc'd sentence in the following lines : you in grave robes , most learn'd in human laws , who by locutious arts could damn a cause tho' ne'er so just , and make the wrong appear , when e'er you pleas'd indisputably clear ; and since these ills were all for riches done , a melted mine of gold shall ever run , upon your greedy palms , and drop upon each tongue . thus shall your crimes ( by this my just decree , ) done for the lucre of a golden fee , with gold be punish'd to eternity . and you the mercenary clerks o' th' court , who made your clients ruine but your sport , and by neglect , or by unlawful speed , gave mortals twice the trouble that you need ; who held it just , in practice of the laws , to widen discords , and prolong the cause , whilst the large purse did with advantage fight , and conquer'd him that had the greatest right ; then with long bills the vanquish'd wretch pursue , and make him pay half double what 's his due , to you a new-found punishment i 'll give , amongst old hags and furies shall you live , there scratch and claw , and in confusion fight , till hell wants darkness , and the heavens light ; there shall you strive to mitigate your pain , and reconcile your foes , but all in vain . furies shall scourge you with their scorpion-rods , beneath the reach of mercy from the gods , thus dwell involv'd in night , eternally at odds . and as for you , * curs'd even from your birth , the very dregs of all the rogues on earth , offspring of devils , and by nature base , ne'er bless'd with one small ray of heav'ns grace , but led to crimes , by such degen'rate wills , that knew no pleasure but in acting ills , the hottest mansions of the deep abyss , where fiery snakes and salamanders hiss , to those dire confines shall you all be sent , where fires at once shall quicken and torment ; and as you burn , hell's roof shall open'd be , you distant souls in paradise may see , and by their joy , encrease your own sad misery . thus radamanthus spoke — then did the guards their proper pris'ners take , and , by force , drag them to the burning lake , who hung an arse , like bears , when hauling to the stake . canto vi. soon as the scribes were to their torments gone , i heard another crowd come trampling on ; grave seigniors led the aesculapian rout , some crying , oh! the stone , some , oh! the gout ; holding in ev'ry interval a chat , of acids , alkalies , and hell knows what . some boasting of a nostrum of his own , to all the college but himself unknown . another prais'd an universal slop , made from the sweepings of a drugster's shop ; whose wond'rous vertues may be seen in print , tho' he that made it never knew what 's in 't . another wisely had acquir'd an art , to make a man immortal by a squirt . some with two talents were profusely blest , and seem'd to study least , what they profest , in earnest poetry , and physick but in jest . one hop'd by satyr he himself should raise to the same honour some had done by praise , but angry seem'd because he lost his aim , and did th' ingratitude of princes blame , who gave not that reward he might in justice claim . as they mov'd forwards great complaints they made against the crafty pharmacentick trade ; bad were their med'cines , and too great their price , little their care , and ign'rant their advice ; who from the bills they fill'd had found a way to seem as wise , and be as rich as they . ne'er fear , says one , a project i 'll advance shall bring them back to their first ignorance . the means propos'd were neither wise , nor fair , a frothy thought that vanish'd into air , and left the wrinkled consult in a deep despair . graduates and emp'ricks here did well agree , and kindly mix'd , like gold and mercury . both had their bands , their canes japan'd with black , each in their carriage had the same grave knack , 't was hard to know the doctor from the quack . both skill'd to sift the patients worth , or want , and furnish'd were alike with chamber-cant : both could advance their cane-heads to their nose , and bid the nurse take off , or lay on cloths ; judge the sick pulse , pursuant to the rule , and ask the patient when he 'd last a stool : both talk'd alike , alike did understand , each had hard words as plenty at command ; but that which some small distance had begot , one knew from whence deriv'd , the other not . the emperick therefore in dispute oft yields , and gives the college d — ce the mast'ry of moorfields . thus he that 's sick to either may address , for both administer with like success , the quack oft kills , the doctor does no less . next these a troop of med'cine mongers went with cordials in their hands , they should not faint , who rail'd against the college dons , and swore themselves as wise as those that went before . one much disturb'd his brethren were opprest , attention begg'd , and thus he spoke his best : thro' zeal to 's trade , he rashly did begin , speaking as if on earth he still had been : if to our wrong , physicians stoop so low , to keep a med'cine warehouse , let 'em know , we 'll practice physick till we kill and slay as many thousands in a year as they . the poor they promis'd should have med'cines free , instead of that the upper-world may see , they make 'em pay great rates for as bad goods as we . therefore in just revenge let 's drive at all , advise , bleed , purge , and no phisician call : thus into obstinate resolves they broke , and wisely , like apothecaries , spoke , we will do what we will , and let them see , as long as we don't care , pray what care we . st. barth'lomew's physicians next came up , some bred tom-fools , and some to dance the rope : one month employ'd i' th' business of the fair , and th' other eleven stroling doctors were . of learning these no portion had , or sence , their only gift was downright impudence : chiefly in germany and holland born , but england's plague , and their own country's scorn . the poor fools idol , and the wiseman's scoff ; yet often cur'd what learned heads left off . with these were sow-gelders , and tooth-drawers mixt , and barber-surgeons here and there betwixt . some round their necks had chains and medals got , for curing some strange prince of god knows what : others who bulls , and bores , and colts had gelt , wore silver horse-shooes on a scarlet belt. whilst spoon-promoters with the rest came on , adorn'd with sets of good sound teeth they 'd drawn . illit'rate all , from painful study freed , scarce one could write , and very few could read . themselves they extol'd , on others heaping blame , their bills and common talk were much the same : when e'er they spoke their barren nonsence shew , they little had to say , and less to do . some from the loom , some from the last arose , others from making or from mending cloaths . pretending all such useful truths they 'd found in physick's riddle , which but few expound , that was most pleasant , speedy , safe and sure , and in the twinkling of an eye would cure the worst disease on earth , that mortal cou'd endure . close to the bar they now began to crowd , hoping for mercy , very low they bow'd . the judge being tir'd , did for some hours adjourn , and left 'em there to wait the court 's return . the end of the first part. a journey to h — : or , a uisit paid to , &c. a poem . part ii. both parts by the author of the london-spy . london , printed , and are to be sold by the booksellers of london and westminster . . the preface . i have reason to suspect , from some clamours i have heard against the title of this poem , upon the publication of the first part , that 't is a very wicked age we live in , since the very name of hell and the devil are such wonderful scare-crows to a parcel of puritannical fornicators , which , if they had been oftner put in mind of his infernal worship , and his dreadful dominions , might have been a means , for ought i know , of frighting 'em from a licentious and wicked life , into more honesty and vertue . words in themselves are no more than marks by which we signifie or express the conceptions of our own minds , or raise up idea's of the same things we represent in others . therefore to put the world in mind of hell and the devil , in a justifiable way , representing both as terrible as the narrowness of my capacity would give me leave , i hope can be no fault , since it is reasonable enough to believe , the dread of eternal punishment deters more people from an ill life , than the hopes of everlasting happiness has induc d to a good one ; for we may observe the weakness of humane nature to be such , that the fear of wracks and tortures has often brought offenders and conspirators to a confession of their guilt and plots , when the reward of life would not tempt 'em to a discovery ; and almost every man may find , who will but examine himself or observe others , that prosperity in this world does not so much elevate a man , as adversity depresses him ; pleasure does not so much affect us as pain , which makes us more watchful to avoid the one , than industrious to obtain the other . i declare my intention to be good , and those that look into the design without prejudice , must allow it to be so : but as for such kind of zealous shop-criticks , who are afraid to peep into the book because they see the devil in the title-page , i must needs tell 'em , it favours more of ridiculous preciseness and hypocricy , than it does of true zeel or good judgment , and i think they deserve as much to be laugh'd at for being angry with the title upon that account , as the lady did for burning her bed upon another , which affording something of a jest , i 'll proceed to the story . in the times of confusion , when the sword had cut down the scepter , purity knock'd down the church , and a high court of justice had destroy'd both law and equity , there happen'd then to be a very devout lady , who number'd her self amongst the prevailing saints , and would not suffer any thing that had been polluted to harbour under her roof ; the more to strengthen her in her religious exercises and heavenly meditations , she kept a thumping lusty precisian in her house , which she call'd her chaplain , who was always wonderful busie in watching the lambs of grace in the family , ' that they might not err and stray like lost sheep ; and at last happen'd , by his vigilance , to discover a man-servant and a maid-servant upon a bed together in very close conjunction , and running presently to the good lady , brought her to the key-hole of the door to be an eye-witness of the matter , who seeing such an abomination committed in her house , call'd out to 'em with all impatience to open the door , and for a couple of unsanctified wretches to depart her house , which she fear'd would fall under some heavy judgment for so vile a transgression ; their business being done , in obedience to their lady's commands , they drew the bolt , and the enrag'd good gentlewoman , with the assistance of her holy servant , turn'd 'em out into the street , by head and shoulders , which being done , they consulted together how they should punish the defiled bed , for assisting them in their wickedness , at last concluded it should be burnt , which was done accordingly ; who should come by , when the sinful utensils were in flames , but the fellow who had been the transgressor , and being inform'd what the fire was made on , egad , says he , they might as well have burnt all the beds in the house , and most of the chairs to boot ; for there are none of the one , and very few of the other , but what , to my knowledge , have been privy to the same business . i only give this story as an instance of the unaccountable folly and blindness of some folks zeal ; for if every bed was to be burnt that has been thus polluted , and every book to be supprest that has hell or the devil's name in it , our libraries would be very thin , and our houses but indifferently furnish'd ; besides , as to the latter , the drift of the whole poem being to detect and scourge the frauds and wickedness of men. i say , they may as well censure most sermons preach'd , in the nation , wherein the same bugbear words are us'd with a good intention : but however , because such persons should not be offended , i have , in this part , put hell with a dash , and supplied the place of the devil with an &c. which method , to please 'em , i shall continue in all the succeeding parts , which ( god willing ) i intend to carry on as long as the world shall give encouragement . farewel . a journey , &c. part ii. in the court's absence hot disputes arose , betwixt the doctors and their dogst — d foes ; no blows they had , but every warm debate did in abusive language terminate ; quack , emp'rick , clyster-giver , fool , and knave , close-stool-promoter , buttock-peeping slave , physician 's vassal * kept at first to trot with vomit , vial , purge , and gally-pot , to pick our drugs and herbs , and what is worse , to bear the teaze of ev'ry tatt'ling nurse ; drudge to the pestle and a charcoal fire , only maintain'd to save a porter's hire , and now ! to thus audaciously presume to prescribe physick in a doctor 's room , when you no more of theory understand , than monsters in the ocean do of land : whence sprang this unaccountable advance , but from base impudence and ignorance ? whence can you boast your knowledge , lest you own , by study of your files you 're learned grown ? and if you do , 't is but a weak defence , for none but quacks from recipes commence : if from prescriptions you could once attain to be a competent physician , read usher's sermons , where the gospel shines , and you as well may make your selves divines : how will ye find , by an old musty bill , new patients constitutions when they 're ill ? or if unlearn'd in physick's crabbed laws , how the distemper judge , or guess the cause ? no , your pretended skill's a dangerous cheat , to bubble those who want both health and wit. if an old file can such instructions give , as teach you how to make the dying live , how far must we excel , what wonders do , who gave at first those recipes to you ! this scourge made all the crabs-eye crew run mad , who answer'd 'em in language full as bad , they hum'd and buz'd about like angry bees , and look'd as poys'nous as cantharides , vex'd at the two-edg'd sayings of the bard , thus they began , spoke loud , and wou'd be heard : cast on your selves but an impartial eye , look round your ill-compos'd society , and you as empty dunces there may find , quite deaf to learning , and to reason blind , as e'er swept shop , or did a counter wipe , or ty'd a bladder to a clyster-pipe : some hogan mogan quacks , first taylors bred , and from the shop-board were physicians made , by old receits of others , not their own , grow famous curers of the gout or stone : why may not we prescribe as well as these , who ne'er read galen or hippocrates , or any part of physick's system know , beyond what our dispensatories show . others of oxford may , or cambridge boast , who had a twelve-month's standing there at most , where what he learn'd at school he not improv'd , but lost , whose wand'ring thoughts no study could entice , but is expell'd for negligence or vice. and thus the rake fall'n short of a degree , chaplain or curate he despairs to be , at last physician turns thro' meer necessitie . when thus resolv'd , he does to holland go , where quacks and mountebanks like mushromes grow , spring up as fast ; a recipe's their rise , and thus they 're made physicians in a trice . but he more learn'd in school-boy rules repairs to leyden , where he 's taught to stand the bears , there spends six months , and at a small expence , does two or three degrees at once commence : then home he comes , and does admittance gain , amongst the grave old bards in warwick-lane ; adorns his copy'd prescripts well as they , with the learn'd capitals , m. f. s. a. a pill made publick is his main support , which he takes care does neither good nor hurt , fam'd for som wond'rous cure at som strang prince'scourt ; he 's always hasty , trots a coach-horse pace , and bears the title ( doctor ) with a grace : furnish'd with terms , he can the patient pose , and runs at all , tho' nothing truly knows ; undertakes desp'rate cures for weighty summs , coz'ning the patient wheresoe'er he comes ; why may not we , to make up med'cines bred , the same admin'ster , and as well succeed as this unskilful interloping crew , ign'rant of physick , nay , and med'cine too . the learn'd but make of both a common jest , a leyden quack , and salamanca priest : therefore — the judge returning , ended the dispute , and with his awful presence struck 'em mute ; as wrangling mob , together by the ears , grow silent when the constable appears . down in great pomp the grave assembly sits , the lamps grew dim , the cryer call'd fresh lights . then pluto's orator his papers spread , and to the court this short oration made : my lord — within the circle of a solar year , such numbers of these criminals appear at this last bar of justice , that there needs but short recital of their sinful deeds ; a long exordium therefore i 'll forbear , and just remind your lordship what they are . these were the enemies to humane good , who did the languishing diseas'd delude , with gilded poysons to abuse their blood ; and did to the mistaking world pretend man's life from fate , pro tempore , to defend . instead of which , to one their art could save , they hasten'd legions headlong to the grave ; and by their pills , so speedy , safe , and sure , begot more evils than their art could cure. some fools and tumblers , some mechanicks bred , who quitted needle , last , or some such trade , to barb'rously encrease the numbers of the dead . when lustful brutes were weary of their wives , and wanted younger flesh to bless their lives . these were the artists who by med'cines force , gave , on good terms , a physical divorce , and often help'd , at reasonable rates , impatient heirs much sooner to estates , well knowing whensoe'er they exert their skill , the rich old dad , or homely spouse to kill , the son or husband ne'er disputes the doctor 's bill . if to a patient call'd , to them unknown , when first into the house or room they 're shown , the mercenary quack looks round to see what signs of want , or of prosperity appear about the chamber , and from thence does his advice accordingly dispence : if meanly furnish'd , and course sheets , they 're poor , the country air must then perform the cure ; but if the patient's rich , lie still , dear sir , nurse keep him close , 't is present death to stir , i 'll send a drink shall rectifie his blood , drenches and drops can only do him good , pearl-cordials , made of crabs-eyes , must be now his food . thus is the wretch with physick stuff'd and cloy'd , and what he begs for most , is most deny'd , till pin'd away at last to skin and bone , only for want of food to live upon : but when giv'n o'er , if nature be but strong , the cook oft proves the doctor in the wrong , and does his life with kitchin physick save , brought by base emp'ricks once so near the grave . from hence , my lord , it plainly does appear , such doctors many thousands in a year , secundum artem , kill , for want of good small beer . thus is the noblest science most abus'd , and patients by unskilful quacks misus'd . these mercenary methods they pursu'd , regarding nothing but their own self-good . what pains to these inhumane crimes are due , my lord , i humbly must submit to you . the judge arose , his countenance compos'd , and to the pris'ners thus his mind disclos'd ; you who , pursuant to the god's decree , are to receive your final doom from me , your crimes are great , which you your selves well know , expect no mercy , for i none can show ; since you with loathsome slops have crowds destroy'd , whilst you your selves good wholsome food enjoy'd ; kill'd on , without regard to dying groans , and fill'd church-yards with your own skeletons , to pains i 'll doom ye , yet to hell unknown , proportion'd to the hainious ills you 've done : such pois'nous drenches shall you always swill , as more and more torment , but never kill : each odious draught shall still encrease your hate , and gripe you worse than asnick does a rat. as close as barrel'd figs you shall be cram'd , without the hopes of being e'er undamn'd : there purge , spue , piss , sweat , to the worst degree , and stink together to eternity . the doctors at their sentence hawk'd and spit , the apothecaries puk'd with meer conceit , and with sad sickly looks did humbly pray the court , they might be damn'd the common way : the judge to their request had no regard , but sent 'em to receive their just reward . canto vi. these were succeeded by a numerous throng , who scan'd their paces as they march'd along , some in their hands had songs , and some lampoons , some read , whilst others sung white-fryars tunes . amongst 'em , here and there , a stanch'd old wit , who long had stood the censure of the pit , emphatically mouthing to the rest , some madman's rant , or some fools barren jest : repeating all things like a man inspir'd , storming or smiling as the sence requir'd . some who had lyrick'd o'er a lucky strain , look'd as if lately rig'd in drury-lane ; whilst others , banter'd by their jilting muse , appear'd in thread-bate coats and rusty shooes , yet all had swords hung on strange aukward ways , from poet ninny to the worthy bays ; not wore as soldiers do their arms , to fight , but for distinction , as an author 's right , who tho' he hurts sometimes , yet hates to kill , and never wounds but with a goose's quill . the mungril sriblers , who could stand no test , bow'd low with veneration to the rest , entreating some grave seignior to peruse , a leathern satyr against wooden shooes ; or else a poem , praising to the skies , the cook that first projected farthing-pies , crying it was not heighten'd to his power , because he loosely writ it in an hour ; the anngry bard with sundry trifles teaz'd , made it much worse , and then the fool was pleas'd . some about preference of wit fell out , and made a riot in the rhiming rout , wounding each other with poetick darts , and rail'd like billingsgates to show their parts ; each envious wasp stung t'other at no rate , expressing not his judgment , but his hate . thus did the partial criticks all run mad , and fiercely strugl'd for what neither had ; as whores their reputations oft defend , and for a good name , which they want , contend ; whilst ev'ry stander-by the feud derides , takes neither part , but ridicules both sides . when round the bar apollo's sons were spread , and proclamation was for silence made . hell's advocate began his just report , op'ning their accusations to the court. may 't please your lordship — — these the taglines are , who softly write , and very hardly fare ; they tune their words as tubal did his shells , and chime 'em as a green-bird does his bells : their muses leisure wait , and rave by fits , by some call'd madmen , by themselves call'd wits ; who , to improve , and please a vicious age , lampoon'd the pulpit , and debauch'd the stage ; and with convincing arguments profest , wit was best relish'd in a bawdy jest ; writ wanton songs would fire a virgin 's blood , and make her covet what 's against her good : laid such obscene intrigues in ev'ry play , that sent warm youth with lustful thoughts away . and when thus guilty , a defence could urge , and justifie those ills they ought to scourge . these are the flatt'rers , who with fulsome lies made knaves seem honest , and rich fools seem wise ; misplac'd the epithets , great , good , and just , us'd them as masks to cover pride and lust : virtues to each vain gilded fop they gave , made niggards generous and cowards brave ; found charms and graces for each homely she , and highly prais'd each jilt of quality ; made her all beauty , innocence divine , and like a goddess in their poems shine , who whilst they sung her praise , in fact was lewd , and lawless pleasures ev'ry hour pursu'd ; if lib'ral of her gold they 'd give her charms , thus sold their praise as heralds do their arms. the world they cheated into base mistakes , and gull'd 'em with a thousand rhiming knacks ; with fancies , witty flirts , and musing dreams , extravagantly heighten'd to extreams . if praise they writ , then ev'ry partial line , shou'd make the bristol stone like diamond shine ; or vouch a nosegay of some lady's farts , more fragrant than a rose , to show their parts . their works are all false mirrors , where men see not what they are , but what they cannot be : such lushious flatt'ries flowing from each pen , as make their patrons gods , not mortal men. thus some affecting grandeur , by a cheat are often made so popular and great . as the proud sapho did , by parrots praise , himself above all humane glory raise ; and by his subtle and amusing fraud , procur'd the veneration of a god. so are the prisoners at the bar ( my lords ) a jingling consort of deceitful birds , who sung about the world , like common fame , hyperboles of praise to each great name , and made those actions glorious which deserv'd but shame the lewd great man , that banter'd holy writ , and ridicul'd religion , was a wit ; for all things render'd able , tho' for nothing fit . sublime his notions , and refin'd his thoughts , their dedications wip'd away all blots , and made the wild young fop an angel without fau'ts . the patron of his gold profusely free , to indulge himself in his debauchery , was generously great , to a laudable degree . if too much love of money was his vice , he did the pleasures of the world despise , and was with them no less than provident and wise. tho' ne'er so vile , if th' muses friends they were , for every vice a virtue shou'd appear , poems and dedications kept their honours clear . if they writ satyr , 't was their only care to represent things blacker than they were ; nay , clap a sable vizard on the brightest fair : make the best creatures to their lash submit , render each virtuous she a counterfeit , and stile the pious virgin but a hipocrite . the saving man as niggard they 'll accuse , the gen'rous worthy they can call profuse , thus all that 's good and just , when e'er they please , abuse . the sober student is a bookish dunce , the wit that 's free spends too much brains at once , and he that 's brave or bold , is but a flash or bounce . religion , when they please , is but a trick , the priests are hounds that hunt a bishoprick , who for the same reward wou'd truly serve old nick. thus cause or person , whether bad or good , that in their biass'd path of interest stood , were without merit prais'd , or falsly render'd lewd . thus , may it please your lordship , have i run thro' the chief ills their biass'd pens have done , and must conclude , 't is now the bench's part to give the rhiming paupers their desert . their accusations being all made plain , the judge himself austerely thus began . you who by nature had such gifts allow'd , as rais'd your minds above the common crowd . when thus enrich'd , to condescend so low as stoop to railing , or to flatt'ry bow , shame on your cow'rdly souls , to so abuse that genius giv'n you for a nobler use . t o've heighten'd virtue should have been your task , and show'd the strumpet vice without her mask . t o've giv'n the wise respect , taught fools more wit , reprov'd , and not have rais'd vain self-conceit ; by flatt'ring some for int'rest , who abhor those very virtues you have prais'd 'em for , whilst the great soul who true desert contains , is render'd odious by your envious pens . for these offences , which your charge makes plain , destructive to the common peace of man , this sentence i decree — to hell's remotest caves ye shall be sent , in woful verse you shall your crimes recant , and criticising devils shall your souls torment . nay , further , to encrease your wretched state , shall write in praise of bailiffs , whom you hate , and humbly , in your poems , stile 'em good and great . brisk clarret , and th' obliging miss dispraise ; thus shall you scribble 'gainst your wills both ways , and ev'ry imp shall make bumfodder of your lays . canto vii . this scene being ended , and the poets gone , after some space a new parrade came on ; a throng of angry ghosts that next drew near , large as a persian army did appear ; each to the rest show'd envy in his looks , some writings in their hands , some printed books . the learn'd contents of which they knew no more , than the calves skins their sundry volumes wore , down from the bulky folio to the twenty-four . as they press'd on , confus'dly in a crowd , piracy , piracy , they cry'd aloud , what made you print my copy , sir , says one , you 're a meer knave , 't is very basely done . you did the like by such , you can't deny , and therefore you 're as great a knave as i. by their own words i found alike they were , the dev'l a barrel better herring there . printers , their slaves , b'ing mix'd amongst the rest , betwixt 'em both arose a great contest : th' ungrateful bibliopoles swoln big with rage , did thus their servile typographs engage : you letter-picking juglers at the case , and you illit'rate slaves that work at press , how dare you thus unlawfully invade our properties , and trespass on our trade , print copies for your selves , and fill the town , instead of ours , with pamphlets of your own ; publish upon your own accounts each day , and buy our authors off with better pay ? how can you justific such wrongs as these , when both , by right , shou'd bow your heads and knees , to write and print for us , and at what rates we please ? this arrogance inflam'd the printing crew , and from their tongues these sharp reflections drew : ye paultry tribe , we bow our heads to you ! pray when , or how , became this homage due ? what has possess'd your noddles with this dream ? our trade's an art soars high i' th' world's esteem : 't is we the labours of the learn'd disperse , and diffuse knowledge thro' the universe , we give new light , obscurities remove , all sciences preserve , the same improve ; which were it not for us would quickly die , and must in dark oblivion bury'd lie . nay , i may boldly say , the church and state are by our means supported and made great : yet gratitude obliges us to give , preference to authors , 't is by them we live . we did at first , and still alone can do their bus'ness , and no aid require of you , who were at first but hawkers , and no more , imploy'd to range the town and country o'er ; travel'd with asses to convey your books , and kept no shop but panniers , bags , and pokes . thus trudg'd to markets , strol'd to ev'ry fair , open'd your wallets on the ground , and there , amongst hogs , pigs , and geese expos'd your learned ware. thus you at first were neither more nor less , than servile pedlars to the fruitful press ; no copies cou'd ye buy , no charter boast , but now alas , those good old times are lost . corners of streets , and gateways in the town , were chosen places where your stocks were shown ; there sate like women with their curds and whey , had none , or very little rent to pay : sold ballads , peny-books , poor fools to please , tom thumb's old tales , or such like whims as these . at last , by time and chance more prosp'rous made , leap'd into shops , and so advanc'd your trade ; as you grew rich , still proving greater k — ves , made authors hacknies , and the press your slaves : why should we thus your impositions bear , who rais'd you first to be what now you are ? both , to our grief , have been too long your tools , they sell their brains like asses , we our pains like fools . this made the libel-venders wrath run high , they shew their teeth , began a warm reply ; but that the cryer call'd 'em to the bar , and the court's awe supprest their rising war , they knew their guilt , and humble rev'rence paid , then all their evils were before 'em laid . thus says hell's council , i begin their charge , whose crimes stupendious are , their number large . my lord — these sheepish forms , who look so pale and wan , corrupted by a strong desire of gain , kingdoms inflam'd , disturb'd the peace of man. these were the discontented statesman's tools , who spread his malice and impos'd on fools ; princes abus'd , against their thrones inveigh'd , affronting pow'rs by them should be obey'd . base mercenary scriblers did imploy , and when the troubles of a state run high , pour'd in their pamphlets , did the world bewitch , with paper-engines still enlarg'd the breach , regarding not the right of either side , but made the mob's mistaken zeal their guide , observ'd which way the people's whimsies run , and follow'd them with books to drive 'em on . would treasonable lyes accumulate and pelt 'em at a weak declining state , oft to a king 's undoing , or a nation 's fate . printed both pro and con no matter what , serv'd that cause most , where most was to be got . no publick ill could reach the end desir'd , but their assistance must be first requir'd : were midwives to designs of restless men , which ought t o've dy'd abortives in the brain . with hurtful whims they kept the world in play , and introduc'd new mischiefs ev'ry day ; which the blind crowd believing were misled , and still were greater fools the more they read . when things accru'd they 'd to their scribe repair , hid in some lofty turret lord knows where : where for small pay , his mercenary quill , robs some of their good names , gives others ill , just as the pris'ners at the bar requir'd , to rail at any thing he wou'd be hir'd , who , fond of what he writes , thinks ev'ry line inspir'd . these mungril scriblers they imploy'd in spight , to abuse wits , and teaze 'em on to write , that press and booksellers might both get money by 't . kept 'em to raise up jealousies and fears , and set mankind together by the ears , as wifling curs make mastiffs oft engage , and keep a yelping to foment their rage . but at a distance stand behind some skreen , and , like true cowards , shun the dang'rous scene . next these , my lord , my breviate does include the blackest of all crimes , ingratitude , distinguish'd by so vile , so foul a stain , hateful to beasts , nay devils , well as men , this sin was epidemically spread , and by long use corrupted all the trade , ( bread t'wards authors practis'd most , by whom they got their which aggravates the evil , and does make their sullied consciences appear more black . when the unwary forward youth begins , to trust his private thoughts in publick lines , large promises they 'd make to draw him in , but their performance he shou'd find but thin . if 's writings pleas'd , they gently fed his wants , and tho' things sold , yet vex'd him with complaints , instead of giving him that due reward his pains deserv'd , and they might well afford , they'd means contrive to build him up a score , and find a thousand ways to keep him poor . when this was done , they 'd awe him with their frowns , and buy him as their slave by lent half-crowns ; arrest him , plague him , thus should he be teas'd , unless he drudg'd and scribl'd as they pleas'd : in print abuse him , scourge him round the town , and make his reputation like their own . thus did they feed on author's teeming brains , and kept 'em starving to reward their pains , whose faculties decline , as age creeps on , and when their sprightly thoughts are fled and gone , they leave the helpless wretches mis'rably undone . so th'magget in a nut that long has fed , and by the kernel fat and fair is made , disdains the empty shell wherein he first was bred . next these , my lord , themselves could not agree , or could they honest to each other be , but one anothers properties invade , to th' scandal and the damage of their trade . he that to 's own fraternity is base , can ne'er be just , whilst int'rest's in the case ; but will for mercenary ends pursue the worst of ills that's in his power to do : an adage has declar'd , the bird , at best , is but an ill one that befouls his nest. as such ill birds , my lord , for such they are , i represent the pris'ners at the bar , ( care. to reward these their crimes deserves your lordship's th' impartial judge deliberation took , and when determin'd , thus he gravely spoke . you who before me do convicted stand , of publick mischiefs to your native land , besides ingratitude , fraud , piracy , unreasonable gain , and calumny , souls blacken'd with such deep infernal stains , i 'm bound to punish with the greatest pains . beneath the poets shall your station be , from their invectives you shall ne'er be free : with burning satyrs they shall sting your souls , as farmers do their hogs , or cooks their fowls . pamphlets and plays shall make your flaming pile , and author's dung shall baste you as you broil . and there for ever to encrease your woes , read o — d — 's dull rhimes , or sh — y's prose . a trembling bookseller amidst the crowd , when sentence was pronounc'd , cry'd out aloud , ah! neighbours , neighbours , wou'd we'd honest been , why what a sad condition are we in ! poets you know were such faint-hearted wretches , that when their plays were damn'd they 'd foul their breeches . indeed i dread them most of all our evils , for now they 're damn'd themselves they 'll drip like devils . canto viii . next came a jolly troop of staggering sots , arm'd , some with glasses , some with pewter pots ; who round their hips had azure ensigns ty'd , put on for use , but hanging low for pride . some who were bound the bleeding grape to thank , had noses dy'd with noble juice they 'd drank . others crept after , whose consumptive looks , were paler far than either smiths or cooks ; who wanting strength of nature for their trade , b'excess of wine meer skeletons were made . amongst the rest some bulky forms appear'd , huge strenuous souls to be admir'd and fear'd ; each at his middle had a sharp ground adds , looking like giants that oppos'd the gods. some nippers in their hands , as if they meant to catch the devil's nose , as did the saint . as they went on amongst the tipling train , about precedence some disputes began ; the hogshead drummers , who to please the mob , can make such musick with an empty tub , took some distaste , their friendly union broke , and thus in anger to the vintners spoke , have we taught you the practical deceits , of cider , stum , the whites of eggs , and sweets , how to ferment , to rack , to mix and fine , and all your pretty knacks and tricks with wine , and shall you now in this presume to show such skill as we , who taught you what we know , pretend priority , take th'upper-hand , and think us servile tools at your command ; no , you shall find that we have so much wit , to reserve some things never told you yet : such secret tricks that with your selves we play , practis'd in merchants cellars ev'ry day . since we in managing of wines know most , you ought to give us the precedent post. the vintners to the coopers thus reply'd , struting like turkey-cocks in all their pride , can you , proud slaves , of us precedence ask , whose bus'ness chiefly is to hoop our cask , our vaults and cellars in due order keep , and watch our pipes and butts they do not sweep ? tho' you 're thus prodigal , we 'd have you know , our station is above , and yours below ; we use no arts to adulterate our wine , or with pernicious slip-slops make it fine . we only mix'd together strong and small , and gave 'em natures course to rise and fall . the coopers , what the vintners urg'd , deny'd , and in a mighty passion swore they ly'd . just as the swelling feud thus high was grown , and pointed words were at each other thrown , the cryer call'd the pris'ners to the bar , the vintners answer'd , coming , coming , sir. when round the court the toping crew were spread , their sinful charge was thus exhibited . may 't please your lordship — the num'rous throng of fuddle-caps , that here promiscuously before the bar appear , on others ruine have themselves enrich'd , and with their charming juice the world bewitch'd . crowds of poor mortals in a year they slew , with base adulterated stuffs they drew ; impos'd on customers when drunk and mad , and with good words wou'd put off wine that 's bad . if fault , altho' deservedly , was found , they'd tell ye , if they search'd the cellar round , they have no better , but with all their heart , will change it for a strong or smaller sort may please you better , but with some new name wou'd bring the cred'lous bubble back the same , and falsly swear his pallat is amiss , if he finds fault with such kind wine as this , for that to please his taste he 'd broach'd a fresher piece . kept cider in their vaults with ill design , yet vow they never mix but wine with wine ; bought eggs by hundreds for their cellars use , the yolks made puddings , but the whites for juice . for common wine , unreasonably would ask six-pence the more because 't was in a flask , bound with large wickers , fill'd with heavy port , sold for french claret , wanting of a quart. and that their crimes a deeper dye should take , ingratitude made all their actions black ; for him wh'amongst 'em his estate had spent , when poverty had brought him to repent his follies past , the gainers in the end , would blame him most , and be the least his friend . thus , says hell's pleader , i my charge conclude , and to your lordship leave the tipling multitude . the judge sum'd up , in a short speech , their sins , and then the culprits doom he thus begins . for evils done above , from whence you came , infernal fevers shall your souls inflame ; eternal drowth upon your tongues shall dwell , and all be fetter'd near an empty well ; fine rivers at a distance shall you see , burnt brandy shall your only liquor be , and in this state remain to all eternity . the end of the second part. notes, typically marginal, from the original text notes for div a -e * bailiffs and hangmen . notes for div a -e * apothecaries originally servants to physicians . the wonderfull and true relation of the bewitching a young girle in ireland, what way she was tormented, and a receipt of the ointment that she was cured with. higgs, daniel. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). b wing h a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. b ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the wonderfull and true relation of the bewitching a young girle in ireland, what way she was tormented, and a receipt of the ointment that she was cured with. higgs, daniel. p. s.n.], [s.l. : . signed at end: daniel higgs. reproduction of original in: university of glasgow. library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demoniac possession -- case studies -- ireland -- th century. witches -- ireland -- th century. exorcism -- early works to . devil -- early works to . folk medicine -- ireland -- th century. ireland -- social life and customs -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - scott lepisto sampled and proofread - scott lepisto text and markup reviewed and edited - pfs batch review (qc) and xml conversion the wonderfull and true relation of the bewitching a young girle in ireland , what way she was tormented , and a receipt of the ointment that she was cured with , printed in the year , . the true and wonderfull relation of the bewitching of a young girle in ireland ; what way she was tormented , and a receipt of the ointment she was cured with . it seemeth hard to unruly minds , that god should keep intellectual souls so strange to the unseen world of spirits ; that we know so little of them , that our knowledge of them is no more by the way of sense ; but there is in it much of god's arbitrarie soveraign power , and much of his wisedom , and much of his justice , and also of his love. but to see the devils and other spirits ordinarly would not be enough to bring our atheists to the saving knowledge of god , without which al other knowledge is vain . they that doubt of god , the most perfect , eternal , and infinite beeing , while they see the sun , moon , and stars , the sea , and land , would not know him by seing created spirits , and finding that almost all the atheists , sadducees , and infidels , did seem to profess that were they but sure of the reality of the apparitions and operations of spirits , it would cure them ; i thought this the most suitable help for them . i confess it is very difficult to expound the causes of all mentioned in these histories of witches and spirits : but proved maters of fact must not be denied , but improved as well as well as we can , and and i confess very manie cheats of pretended possessions have been discovered which have made some weak injudicious men think that all are such . two sorts of persons have oft been found deceavers , . persons prepared and trained up purposely by papist priests , to honour their exorcisms , you may find in print of the boy of bilson , petrius who afterwards i heard turned quaker at bristol , many such like are recorded in history . . lustfull , rank girls and young widows , that plot for some amorous procacious design , or have imaginations conquered by lust , tho' i think when they come to a furor vterinus , sathan oft setts in . the instances tell us , . that the state converse , policy , laws of the aerial world or regions , are much , tho' not wholly , unknown to us here . . and so is the natural state of the departed souls of wicked men , as to their having bodies or no bodies , their power , their witts , their motions , and passions . . and also , whether they be proper devils when joined with , or of another species . . and 't is hard to know by their words or signs , when it is a devil , & when is an humane soul that appeareth . . and it is unsearchable to us , how far god leaveth invisible , intellectual powrs to free will about inferiour things , suspending his predetermining motion tho not his generall motion and concourss & whether those called fairies and goblins are not such . but as all these , and more such , are unknowen to us , so god seeth it meet for us that it should be so , and we should not so much as desire or indeavor that it might be otherwise . but we may know ( which must suffice us ) that no spirits can doe any thing , but by god's will or permission but now to come to this true relation which my eyes did see all along and many hundereds did see which they can atest to this day say atheists what they will i was not blinded in it . at antrim in ireland a litle girle in the ninth year of hir age , for beauty , education , or birth inferior to none where she lived , having inocently put into hir mouth a sorrel leaf , which was given her by a witch that begged at the door , to whom she had first given a peice of bread , and then some beer , it was scarce swallowed by her , when she began to be tortured in her bowels , to tremble all over , and then to be convulst , and in fine , to swon away & fall as one dead . severall doctors being caled ( for at the forsaid place wher these things happned in may . it is customary for to practise physick ) tho' they so ▪ manie days experimented the remedie usual in this case ; the child found no relief , but was still aflicted with very freqent and most terrible paroxisms ; whereupon , as the custom of the country is , they consult the ministers of that place , but they had scarce laid their hands on her when the child was transformed by the daemon in to such shaps as a man that hath not beheld it with his eyes , would hardly be brought to imagine . it began first to rowl it self about , and nixt to vomit horse dung , needles , pins , hairs , feathers , bottoms of threed , fieces of glass window nails draven out of a cart or coach wheels , an iron knife above a span long , egg and fish shells in the mean while , hir parents and those of the neighbourhood , observe that whensoever the witch came near the house , or so much as turned her eye towards it , even at the distance of two hundreth paces , the poor child was in much greater torment then befor , insomuch that she could by no means be easie of her fitt , or shew one sign of life until she was at a very great ●…nce from her. this witch was soon 〈…〉 pprehended , and confest both this , 〈…〉 ite other the like feats , for when 〈…〉 ngled and burnt , being desired by the minister who assisted her in her last agony , and at that moment on which depends eternity ; when the executioner had now fitted the rope to her neck , that she would dissolve the spell , and ease the child , she said it was not in her power because the ember-weeks were past since she had bewitched her ; adding , that should she undo the villanies she had perpetarted , the child would not so quickly recover , for the two other witches , whom she named , had also given her mortal infections , from the effects whereof she could not without difficulty , and much time , be delivered , the mother as in a despicable case , brought her daughter to me about the middle of september , and i had her with me some weeks what i then saw , heard , and handled , because i know many physicians , those especially that are averse that there can be witchas , will hardly believe it upon my narrative ; so may god help me , as i shall most truly relate what i saw . the day after this unfortunat child came to my house i took care to send for a minister who still lives here , while he was yet paces from my chamber , the girle fell down as one deprived of life ; i took her for dead , for she had not so much as the least breath : her fingers and toes , ( which if i had not seen it my self , i could not have believed it , ) were so writhen and convulst , that the exterior or third joint , sttuck so hard unto the second , a thing which is scarce possible narurallie , that they might seem to have been fastned together with the stiffest glue : i endeavoured to thrust a golden bodkin betwixt them , and after an iron nail , a wooden spindle , &c. but all in vain ; the mother seing the child fall , for she would never go one step from her , said , the ministers were comeing , she had no sooner said this , but they knocked at the door : when they were come in and lighted a candle , as soon as ever they had read the first words of a chapter of the gospel of s. matthew , the girle which hitherto had lain more immovable than any dead corps , fell a shaking all over , her fingers and toes continuing as they were , with that violence that she could not be held still by six of us , by no means we could use ; my self who with all my strength essayed to hold her head , observed it both by my sight and feeling , to be writhen as by an ophisthonick convulsion , together with her neck towards her shoulders ; in the mean time , her belly was ra●ed up to a prodigious bigness and was nearer her throat , than her thighs : and that with so great a noise & grumbling of her bowels , that all present could hear it at above ten paces distance . the sound was the nearest to that which is caused by tempestuous waves under the prow of a ship ; all this while the child vomited sevral of the abovementioned things i begg'd the minister , out of compassion to her , to forbear his reading , he had scarce pronounced the last sillable , when in an instant she lay as quiet as possible , and after he had quited the house , and was at a considerable distance off , she undid her fingers and toes , and open her eyes , & straight way stood up , and when she had weept a little , and chid her mother for sending for the minister , tho' she never saw them , nor as she said , heard them , she presently began to eat , drink , and play with her equals just as if nothing had ailed her , but upon the minister's returning to do his office , she was as formerly , i saw her this while cast up feathers , bundles of straw , above the bigness of my thumb , with pins stuck across the straws , points woven of threed of several colours , and a row of pins stuck in a blue paper , as fresh and new as any sold in the pedlar's stall : in fine , every thing as the innocent child affirmed , which she had seen in the witches basket when she begg'd , which favours plainly of devilsm , & which all the philosophers in the world , are not able to solve ; for by what operation could every thing she had seen in the basket , be conveyed in the same kind and tale into the bowels of the child , except the devil himself was not assisting ? but when i saw all she had cast up , was perfectly dry , and without the least wet , i told the ministers and several learned men present ( for i cal'd many out of desire of being the better informed ) that surely our eyes were inchanted ; for that these things could not possibly come out of her body , for how could it be that the pricking of so many pins , should bring up no blood ? how could a sharp knife come up the narrow throat of a young child without cutting the passage i added that it was my opinion that these things must be convyed privatly some way from some other place , and then by the malicious demon that took pleasure to deceave us , drop from the childs lips into our hands and that i was brought to mind of a verse in ovid , which i never understood , but now less than ever , it is this , devovet absentes simulacraque cerea singit , et miserum tenues in jecur urget acus . curses the absent , then forms waxen shapes runs into th' liver needles — the words are spoken of maedea a witch , but the child herself being immixt with us in our debates and of a capacity above her years , soon resolved this difficulty , for we doubt not said she , but that thes things com out of me , and with that she caught my hand , and put it to her throat ; feel , said she , a pin without an head comeing up , and which will come up presently , i felt and immediatly when i thought verily i held it fast betwixt the fingers of my left hand within her throat , i perceaved it to be forced violently from me , and presently seeing the child about to spit , i receaved in my right hand , and i have shewed since to several incredulous persons , and still keep it by me to shew to the curious , with parots feathers , threed , straw and other like materials . in like maner i have frequently at other times felt the ends of points , while they were yet in the very orifice of her stomach , and while they were comeing up , and ready to come out of her mouth , all who were curious to make experiments imagined they could hold the end of the point in the middle of her throat , but the crafty demon defeated all their attempts . after she had exorted for some weeks to no purpose , her mother had great desire to carry her to a doctor near to dublin who was belived by the vulgar , to be verie famous in the curing of these but staying severall dayes without any effect they bring the child back to my house , not on jot the better but the worse by a hydrophobia or as i would rather call it a stygrophobia or fearfullness of moist things , so called ; very sad and disconsolat , and disparing of her life , yea , praying for her death she came back to me , about the midst of autum refusing not only wine , beer , meed , and all water ; but also boiled meat , and bread steept in broath or wine , and att last wheat & wheaten bread i belive because the one was made with milk , and the other with water , as is usuall with us , for which reason for forty dayes time , she lived on nothing but apples , raisins , nuts , almonds & other fruits proper to the season yet for all this-the rosie blush in her cheeks was not diminished , nor the milky snow of her forehead , at last for fifteen dayes and nights together , she took neither meat nor drink how she could pass so many dayes without eaither meat or drink : i confess my selfe ignorant ; but that so it was , i doe avow , and all my family are ready most solemnly to depose upon oath ; on the sexteenth day when she had of her own accord , asked for some drink , and taken it she no longer refused food . i thought then season to have recourse to naturall means , not omitting divne exercise and i prepared the decoction ex fuga daemonum of southeren wood , mugwort , vervene &c. and after i had used her a while to that drink , i sent her home : in the intrim tumbling over all the books , i could find , at last i light on bartholemew carrichters , secret● who in xii . chap. of his book describs a certain medicine proper to this malady finding this mightly recomended in horstius his medicinall epistles , epist. i. sect. vii . in hector schlands letter to grigory hostrus dated in the year . i write to the apothecary in dublin in whose shops i thought it was sold promising any rate for the unguent and prescription but receving no advice from them , and being day and night solicitus for the childs recoverie i took carrichter again into my hands , and having much adoe to understand him by reason of a mistack of the printers who had printed in one word hoter bletter beer which should have been in three , i at last a long time after for want of necessarie materials , caused the folowing unguent to be made . take of dogs grease well dissolved and cleansed , four ounces ; of bears grease eight ounce ; of capons grease , four and twenty ounces ; three trunks of the misletoe of the hazle while green , cut in pieces & pound it smal , till it become moist ; bruise together the wood , leaves and berries , mix all in a vial , after you have exposed it to the sun for nine weeks ; you shall extract a green balsom , wherewith if you anoint the bodies of the bewitched , especially the parts most effected and the joynts , they will certainly be cured , as hath been proved by the child , who hath been now perfectly well since only an the dayes of the ember-weeks do what she can she is seized with a certain transient melancholy . and this is the reason why i have ingenously communicated to the world , the above-mentioned prescription , concealed by others , and ordered it to be printed for the good of others that may have the like ; so farewell . daniel higgs . finis . an history of angells being a theologicall treatise of our communion and warre with them : handled on the th chapter of the ephesians, the , , , , , , , verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an history of angells being a theologicall treatise of our communion and warre with them : handled on the th chapter of the ephesians, the , , , , , , , verses / by henry lawrence ... of our communion and warre with angels lawrence, henry, - . milton, john, - . [ ], , [ ] p. printed by m.s. and are to be sold by william nealand ..., london : . title page vignette. the author was assisted in this work by john milton. appeared as: of our communion and warre with angels. . errata on p. 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such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng angels. good and evil. devil. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion an history of angells , being a theologicall treatise of our communion and warre with them . handled on the th chapter of the ephesians , the , , , , , , , . verses . by henry lawrence , a member of this present parliament . london ; printed by m. s. and are to be sold by william nealand in duck lane , . to my most deare and most honour'd mother , the lady lawrence . most honour'd mother , dvring this busy time , in the which our country ( subjected to those calamities , of which by faith we see the catastrophe glorious ) hath beene the stage of so much action , and the field of so many battailles , my lot was cast to be from home , and in this retirement , if i injoyed not the happinesse of his wish , to have otium cum dignitate , leisure with dignity , ( for i pretend but to an excuse ) yet it was without any just cause of reproach , for the warre found me abroad , not sent me thither , and i have beene onely wary without a just and warrantable reason , to ingage my selfe in that condition , from which a providence seem'd to rescue mee . but of all the peeces of our life , wee are accountable for those of our greatest leisure , whereas publike and visible imployment gives its owne account . it was said of cato , that hee conflicted vvith manners , as scipio did vvith enemyes ; the conflict with manners , as it is a kind of warre , from which no condition will free us , so leisure and retirement is commonly the opportunity of it ; for such enemyes will find us soonest in that condition , as on the other side , wee have an advantage by it , to seeke out , and improove all the strengthes , and aides , that are requisite for our owne defence , and the incommodating of our enemyes . in this warre therefore , to which my leisure more eminently expos'd me , and to which also it more fitted & determin'd me , i was diversly acted , according to the severall methods , and occasions of warre , by the great generall of all his people iesus christ , sometimes conflicting with the knowne , otherwhiles persuing the discoveryes of the unknowne corruptions of my owne heart , and others . i found assuredly , that a mans foes vvere them of his ovvne houshold , and that to be delivered from the ill men our selves , vvas to be avovved as a rich and high mercy . but as most warres , that have their rise and beginnings at home , and from within , are not determin'd , and concluded within that circle , but to greaten and assure their party , and prevailing , seeke the assistance of forreigne aides , or find ( at least ) their homebred differences and divisions made use of by neighbouring powers , who while they pretend to helpe their friends , serve themselves , or some third state , to which their proper interests ingages and determines them : so did i conceave , that in this spirituall warre , there were not wanting aides and assistances from without , that were of mighty influence in the businesse of our fighting , and who by stratagems , and methods , as well as by fine force , contributed exceedingly , not onely to the last issue of the warre , but to the successe almost of every battaille . and these , though they were of wonderfull moment , yet me thought were generally little considered , but men terminated their thoughts within the compasse of themselves , or if they went farther , lookt presently , and immediately upon god , ( as in every thing it is an easy and vulgar step from the last effect to the highest cause ) whereas those hoasts of angells , which on either side more immediatly managed and improoved this warre , as they are spirituall and invisible beings , so they passe with us , unseene , and undiscerned , in a great proportion ; and we , who are the subjects of this warre , and whose interests are especially concern'd in it , by not knowing or considering , can neither improve our most active , and most powerfull friends , or enemyes , to our advantage . i was guided therefore by such thoughts as these to the ensuing meditations : and as we usually are more sensible of our enemyes then our friends , so the first designe i had , was to discover what influence the evill angells have upon us , and our actions , what parts they act , & how they communicate themselves to us , and affect us for ill . but as commonly things have not the same place in the execution , which they have in the designe , so i found it necessary in the method of this discourse , to consider first of the angells in their pure naturalls , and then , ( as of the most eminent patterne of angelicall power and influence ) of the good angells , and after that , ( with the due difference of the abate of power and strength which sinne had caus'd ) of the influence , and effects , which the evill angells have upon mankind , which every one experienceth , though few , enough know it or consider it . and because in a subject of this nature , nothing is more easy , then to wander even to the loosing of our selves in the speculative part , i endevoured to remedy that inconvenience throughout , by certaine practicall corollaryes , which might reduce the notionall part of the discourse to the use and end intended , and might let us see how much our interest is concern'd in the right knowing and improoving these mighty spirits . and lastly , because the scripture i first pitcht my thoughts upon in order to these things , furnisht me with proper armes for this holy warre , i judg'd it would be a good accesse to this discourse ( of which also it might constitute a third part ) to shew those armes , and to give what light i could to the right wearing and using of them . for other thinges i , pretend neither to such a method , or language , or what ever else of that kinde , as is wont to begett a reputation with many readers ; for besides the vanity of such affectations in a subject especially so serious , these thoughts were form'd for a more private use , then their present condition leads them to ; nay such thinges as were but necessary , as a division of this discourse into chapters ( of which it was easily capable ) a more correct printing , and some other perfectings of a like consideration , have by reason of the busines of my owne occasion , and a mistake somewhere , beene wanting ; this i pretend to , to magnifie god in those mighty hoasts of spirituall substances , which he manageth wonderfully and differently , for the good of his children ; to gratifie and serve the good angels , who ( if i may judge of others by my self ) have been too little considered , in order to them , or our selves ; and to professe , and ( as much as in me lyes ) to assist , to an irreconcileable , and everlasting warre , with the greatest and most inveterate enemies of god and man , the divell and his angells : and last of all ( which i mention'd in the beginning ) to give one instance , that i have not beene idle in these busy times , nor without the thoughts , and designes of warre , in an age , when warre is become almost the profession of all men . why i inscribe these papers to you , my dearest mother , will neede no larger account then this ; nature and your ovvne goodnesse , have form'd you ablest , to pardon me in any thing , vvherein i shall neede it ; and of all i have knovvne of either sexe , i have mett vvith fevv more diligently inquisitive , or pertinently reasoning of things of a raised and abstracted nature , ( especially vvhich might have influence into the good of another life ) then your self . to which i adde , that i professe to have infinite ingagements , to avovv my self before all the vvorld most honoured mother your most obedient sonne & most humble servant henry lawrence . a treatise of our communion and warre with angells . ephes. . . . . . . . . . put on the vvhole armour of god , that ye may be able to stand against the vviles of the divell ; for vvee vvrestle not against flesh and blood , but against principalities , against povvers , against the rulers of the darknes of this vvorld , against spirituall vvickednesse in high places , &c. the great externall cause of all our evills is the divell , who hath such a kinde of relation to our sins , as the holy spirit hath to our graces , saving that hee findes a foundation within us to build upon , matter out of which hee extracts his formes , whereas the holy spirit doth that worke as well as the other , and is put to the paine of foundation worke as well as building . i call him the externall cause in opposition to the working of our owne corruptions , which are our owne properly , and most of all within us . in other respects hee may be sayd to be the internall cause also , for hee mingles himselfe with our most intimate corruptions , and the seate of his warfare is the inward man. now because hee hath a greater influence into us then perhaps wee consider of , and the knowledge of our enemy is of great concernement to the warre wee must have with him , i desire a litle to inquire into this mighty enemy of god and man , that wee may knowe him , and dread him , so farre as to fit us for conflict , and that wee may knowe him and discover him , for hee is a perfect iugler , hee raignes not much when his tricks are discovered , and that wee may knowe him and resist him , if hee shall embolden himselfe to stand his ground as often hee doth . the apostle from the beginning of the chap. had taught them how they should live in generall , first among themselves , then with relation to those that are without , ver . . then hee condiscends to particuler duties of husbands and wives , parents and children , masters and servants , and last of all before hee concludes , returnes to that which hee had mentioned in the . chap. ver . . where hee beggs of god as the most desireable thing in the world , that they might be strengthened according to the riches of his grace in the inner man : heere hee turnes his prayer into an exhortation , wherein hee provokes them to be strong in the lord , and in the power of his might , ver . . that is to say , though you have all faith and all knowledge , and worke well , yet you must persevere , yee must goe on , and you must doe it with strength : it is a great matter to come into the lists , but it is great to runne also , and to fight when you are there , for you shall meete with those that shall oppose you and conflict with you , therefore be strong in the lord , and in the power of his might , that is with the lord by his spirit , which is his mighty agent shall worke in your hearts ; be not strong in your owne strength , in your owne purposes , in the freedome of your owne wills , so was peter , who got nothing by it , but in the lord , his spirit can strengthen , can raise , can confirme you . ver. . put you on the whole armour of god ; god is able to preserve you , but hee will doe it by your fighting , and your armour must be sutable to the hand that wields it , which is the spirit of god in you , and the enemy it conflicts with , which is the divell : againe , it must be the whole armour , if you want any one piece , that place will be exposed to danger , also , all , for offence , and defence , that you may save your self by destroying your enemy , that yee may bee able to stand against the wiles of the divell , that is , that yee may hold your ground though you should receive wounds , and thrusts yet that you may not give way , as ver . . that yee may withstand in the evill day ; the day of temptation is an evill day , a day of trouble , a day of tryall , and often in respect of the event , evill , therefore deliver us from evill : and having done all to stand , that is , if you doe all in this fight god commaunds you , and omit nothing , by the vertue of god , you will stand , but there is no dallying with such an enemy , your standing must be a fruit and result of doing all . the wiles of the divell ; the word is methods , that is , the divell like a cunning fencer hath his faints , knowes how to take his advantages , and like a great commaunder hath his stratagemes , by which hee doth as much as by fine force , and these are well laid , there is a method in them to make the worke the surer , one thing depends upon another , and all contribute to make the result firme . for wee wrastle , that is , de conflictu , est sermo , non de ludo , we speake of conflicts , not of play , or sport ; not against flesh and blood , that is , that which wee have onely in our eye is flesh and blood , wicked men that wounds us and persecute us , where note , that god calls all wicked men , all the enemies of his church , but flesh and blood ; now they are the most perishable things when god will blowe upon them , for all flesh is grasse ; though the enemies be never so great and mighty , they are but as grasse and stubble . or secondly flesh and blood , by which may be understood your carnall lusts , the concupiscence of the flesh , and the boyling and ebullition of the blood to anger , and all passions , it is not so much , or it is not especially against these you wrestle , but rather against him that acts them , and makes use of them to your ruine and dis-advantage , which is the divell , and this hee may perhaps speake against the opinion of the heathen , who understood not the operation of the divell , but thought all our conflicts was against internall passions . but against principalities , hee seemes to describe the divels heere which are our enemies , first from the principality of their nature , by which the eminency and raisednes of their nature in respect of this visible world is set forth , that as the state of princes differ eminently from other men , so the nature of divells , as princes , excells the nature of men and of all visible things . against powers ; hee calls them powers simply without any addition to shewe the eminency of their power , aswell as of their natures , that as they have a nature , farre above flesh and blood , fitted for great things , so they have a power sutable and fitted to act this nature , as may be seene by their effects , both upon us and upon the world , though wee are not so to judge of their power as the manichees , who feigned two supreame powers a good and a bad ; which conflicted perpetually each with other , for their power falls as farre below gods , as it is above us , and infinitely more . against the rulers of the darknesse of this world : heere the divels are described from the universall dominion they have in this world ; they are called the rulers of the darknesse of this world , to shewe what the divell is conversant about , all his worke is to bring in darknes , and to shewe principally the seate of his empire : hee is not the ruler of the world , that is gods territory , but of the darknes of this world , the children of darknes ; though hee ceaseth not to interpose , and excercise rule , even over the children of light , and within the saints , so farre as darknes possesseth them . it is also called the darknesse of this world , to shewe the terme of his empire ; it is but in this life , in another himselfe shal be subject to darknes , and eternall torments . against spirituall wickednesse in high places : beza translates it spirituall malices , the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirituallnes of evill and wickednesse , carnall wickednesses are inferiour to spirituall wickednesses , which occupieth the highest part of the soule , which possesses the understanding more , and are not laid out in carnall passions , and concupiscences , so as the divell hath a most excelling malice . hee layes out himselfe in the excercise of , and provoking us to the most spirituall wickednesses , though hee is in the other also , and labours to make even carnall sins as much spirituall as is possible , by causing them to be acted against light , and against love and engagements . in high places ; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : beza translates it , in sublimi , on high , that is , in high places ; your enemy hath the advantage ground , hee is on high , hee hath gained the hill , hee is in the aire , how mighty an advantage this is in a combate you knowe , but it signifies in heavenly , as in the margent of your bookes , which may have relation aswell to things as places , and then it shewes the things about which his malicious studyes are conversant , that is to take all heavenly things from us , and to deprive us of what ever is heavenly . and now what say you to your antagonist , heere is a dreadfull enemy formed already , you have heard fables of giants , heere is a gyant indeed , great in subtilty , excellent in nature , mighty in power , large in dominion , above all , eminent in ill and malice ; wee are apt to feare onely , what wee see , but invisible things are the best and worst , they are the greatest , as our originall sin which wee see not but by its effects ; and this great invisible prince that casts so many darts at us , the blowes of which wee feele , but consider not the hand that gives them , whence comes all our mischeife : i would set out this enemy a litle in his owne coulours , that wee may knowe him , and knowe how to deale with him , wee shall surely finde him as blacke as wee can paint him , the ignorance of our evills may cover them , but not relieve them ; let us knowe him , and wee shall knowe how to deale with him , there is strength and might in iesus christ , god hath but raised him up as pharoah to make his power knowne upon him , wee have weapons can reach him , and an arme strong enough , but wee must arme our selves , but wee must use it , wee shall overcome , but wee must fight . put on therefore a firme courage , for before all be done your enemy will appeare extreamely blacke , and dreadfull , and yet to comfort you , greater is hee that is in you , then hee that is in the world . now for a more perfect knowledge of this great enemy , wee will launch a litle into that comon place , of the nature of angells , yet keeping neere the scripture and not departing from our assured rule , the word of god , nor intending so large a compasse of discourse as the thing will beare , though the knowledge of it is of very great use in many respects , but so farre forth as it may afford a full light , to the discourse wee have undertaken . and first , how excellent soever their nature is , that they are creatures , there is no question , though aristotle will needs have them eternall substances , a thing altogether derogatory to god , who onely is eternall , and therefore as the first cause , must needs be the former and maker of all other things : it is true that moses doth not particularly describe their creation , accommodating himselfe to the rudenesse , and ignorance of that time , in which hee writ , and therefore particularizes onely in visible things . but that they were created wee have cleare scripture for it , coloss. . . for by him were all things created , whether in heaven or earth , visible or invisible , whether they be thrones or dominions , or principalities , or powers , all things were created by him and for him : wee shall not insist heere upon the particuler titles , but you see heere creation of things in heaven , aswell as in earth , and invisible , aswell as visible , so psal. . . let them praise the name of the lord , for hee commanded and they were created . what was created ? all that hee had named before , the heavens and the angells . hee begins with the first and most eminent peeces of creation : if you aske when they were created ? certainely not before the created matter of the visible world , for moses saith , in the beginning god created the heavens and the earth ; if they had bene therefore created before , there should have bene a beginning of time , and working before that ; besides it s said god wrought all his workes in sixe dayes , and rested the seaventh . if you aske what day they were created ? in all likelyhood , the first day with the supreame heaven , in respect of the similitude of their nature ; they give also another reason job . . . when the morning starres sang together , and all the sons of god shouted for joye , because they seeme there to applaud god in the workes of his creation : vizt , when the highest heavens and first matter was created , out of which other things was formed . . these excellent creatures are true substances , and doe really exist , contrary to the opinion of the saduces , that denied angells and spirits , that is , that thought by the name of angells was meant nothing but good or ill inspirations , or motions , or els the wonders and apparitions which were wrought by god ; but nothing is more absurd then this for . first they were created , therefore they were substances and not accidents in another subject . . they are endowed with understanding and will , by virtue of which they were capable of sinning , and departing from the truth , of obeying , or standing out against god. . from their office they appeare before god , they serve god , wee are commaunded to make them our patternes , they come to us , admonish us of gods will , they teach , protect and comfort us . . from their apparitions and services , they appeared often to the fathers , they wrastled with iacob , eate with abraham , carry the elect into abrahams bosome , they gather the dead at the day of judgement , and wee shal be like the angells ; also christ was said not to take upon him the nature of angells , and paul chargeth timothy before christ and the elect angells , and christ is said to have a name given him above the angells : lastly to give a ground out of philosophy , aristotle saith that to the perfection of the world it is necessary that there should be three sorts of substances , invisible , visible , and partly invisible and partly visible , as if hee had hit ( as indeed hee did ) on gods creation : the second are the heavens and elements , and compositions out of them , the last are men , which have an invisible soule , and a visible body , and hold the middle , the first therefore must be the angells : if you aske as an appendix to this , whether the angells have bodies , or are altogether incorporall , it is a question controverted betweene the philosophers , the schoolmen , and the fathers ; the platoniste would have them have bodies , to which many of the fathers adhere ; aristotle and the schoolmen would have them altogether incorporall , the reasons on both sides are not unworthy considering , if one would amuse themselves in that , out of which the scripture gives no issue , i will not trouble you with it , onely this , its safe to say , that they are not essences so simple as they are altogether uncapable of composition , it is onely proper to god to have his being and essence or substance the same ; angells are mutable , they consist of an act which they are , and of a power into which they may be reduced , it is one thing in them to be simply , and another thing to be indued with understanding and will , to be and to be good , to be and to be wise , god onely is i am , uncapable of any change , as of any composition ; to say god were an angell , were a derogation , as to say hee were a body , unlesse you should meane by a body , a substance , as tertullian did , and so called god a body , that is , a substance : but if they have any such composition , as may be called a body , it is certainely of the greatest finenesse and subtilty a spirituall body , and therefore not like to be of that grossenes that either the aire is , or those heavens that are framed out of the chaos , but neerer the substance of the highest heavens , which seeme to have bene made at the same time : to conclude , it will be safe to say that in comparison of god they are bodies , in comparison of us they are pure and mighty spirits . from this that hath bene said in generall , of the nature of angells , consider by way of corrollary . first in that these blessed substances are creatures brought with you by god , out of the same wombe of nothing , and raised from that lowenesse to the height and dignity they possesse , how great then is that god that can make and forme such beings from nothing . wee praise workemen that with all accommodations of instruments and matter can produce something worth the looking on , but nothing and something are all alike to god ; also hee can make of one lumpe a vessell of honour , as easly as of dishonour , if the workman be to be esteemed by the worke ; consider these mighty pieces , and who made them , breake into an admiration and blessing of god , as david did psal. . . blesse the lord , o my soule , o lord my god thou art very great , cloathed with honour and majesty , why hee was able to forme and create those mighty things and among them the angells , ver . . who maketh his angells spirits , his ministers a flame of fire , where ( by the way ) hee gives you their nature and office , for their nature they are spirits raised and excellent , for that office , they are ministers . . but secondly if god created them , then feare them not hee hath a hand over them still , hee that bounds the sea , will bound the divells , they are reserved in chaines , as well to their effects , as to their punishments , they cannot breake loose nor get beyond their tedder : on the other side there are good ones amongst them , which shal be ordered to your advantage by this maker and creator of them , who mindes us as well as them , and mindes them for us , of which wee have a good pledge in iesus christ , who tooke not on him the nature of angells , but tooke on him the seed of abraham , our nature and surely all creatures shall subserve to that composition of which god is a part . . if god created the angells , feare no lowenesse , god can raise you high enough in a minute , can you imagine almost greater termes of distance , then from nothing to an angell , wee suffer many graduall changes in our bodies and soules , but god can raise us in a moment , if hee please , to the highest pitches of grace , or comfort , and prosperity . . how great is that love to piece up with much care , and paines such vessells as wee are , who could in a moment cast new ones of a better forme , and fill his house with angells ; but hee loves our tribe , and hath condiscended to us , and done more for us then for the angells . . you see reason to consider of the angells not as inspirations , motions , fansyes , or phantasmes , but as of reall substances , and existences , mightie spirits , that in the frame of the world and order of nature come neerest god , and possesse the next place to him , for so they are , and as such are the immediate instruments of god , which have ever had much to doe with the sonnes of men , though sometimes in apparitions more sutable to our nature , sometimes in a more spirituall converse , more agreeable to their owne nature , but ever they have bene beingh that have had and still have , a great part to play , and therefore as the good angells are of more use then wee consider , so the evill ( which is to our purpose especially ) are most powerfull and malignant substances , farre above the capacity of flesh and blood , carrying themselves rather as princes and powers , and dominions , and being acted with the greatest malice , are alwaies watching , alwaies tempting , alwaies observing , ever ( if wee looke not to it ) ruining and destroying us , warring with weapons sutable to our complexions and lusts , betraying simple soules with their methods and wiles , so as without a great power of god , wee shall not be able to escape them : the not considering of this enemy gives him a mighty advantage , wee hope in some measure to unmaske him . wee have considered two things already concerning the nature of angells in generall , first that they are creatures , secondly that they are substances and have made use of both : wee shall now consider their mutability , or immutability . and first wee say that as it is peculier to god onely to be without beginning , so it belongs to god onely to be without change , or shadowe of change , and that the angells as creatures are reduceable to nothing , by the same hand that made them , so as though there be no passive principle in them , by which they may be called corruptible , or mortall , yet in respect of an active power of god , upon which their being and life depends , they may be called corruptible , and mortall , because as it is in the power of the creator that things are , so it is in the power of the creator that they may not bee , yea so much they are in gods hands , though the best pieces of nature , that if hee doe but withdrawe his hand , they all moulder to nothing , there neede no great activity be put forth , a meere ceasing to uphold them is sufficent to destroy them ; but yet when yee speake of changeable or corruptible , it must be understood of the next and intrinsicall cause , and not of the remote and outward cause , as men are not called the children of the sunne , though sol & homo generat hominem , but of their parents , so as the angells may properly be called incorruptible and immortall , because they are so by nature ; i speake not now of the changeablenesse of their wills , but of their nature and substance , the reasons are . first because the angells are not produced out of the power of any matter as corporall substances , and the soules of beasts , but are produced onely by the word of god , and therefore as they have no internall principle of being , so have they none of dissolution , for there is the same reason of being , and not being . secondly angelicall natures as the soules also of men , are not compounded of matter & forme , but are simple formes and substances , subsisting by themselves ; now all corruption , mortality , and death is by the separation of the forme from the matter , as when the soule is separated from the body , which is corruption , or death , or when the accidentall forme is separated from the subject , as white from the wall , or health from the man , now what ever wants matter is incorruptible , because there is no composition , and so no separation ; but the scripture concludes this best in assimulating the state of immortality in which wee shall be to the angells ; this is the third consideration wee make of the nature of angells , that they are immutable . fourthly wee will consider of the apparitions of angells , of which wee heare so frequent mention in the scriptures , and the consideration whereof will proove so proper to our purpose . one manner of their appearings hath bene in dreames , another in visions , the third in assumption of bodies , and that either of bodies formed of nothing , or of pre-existant matter them formed , or possessing and acting naturall bodies already made . some have thought , there hath bene no assumption of bodies , but onely an appearance to the fancy and imagination ; but that must needs be otherwise , for what ever is a substance which is not a body , nor hath a body naturally united , and yet is sometime seene with a bodily sight or vision must needs take up a body , and further this was not an imaginary and phantasticall apparition , because such an imagination is not seene by the sences without , but by the fancy within . . an imaginative sight being onely within in the imagination consequently appeares to him onely , which so sees it , but that which is seene by the eyes , because it exists without and not within the minde , may be seene also of all others such apparitions , were of the angells that appeared to abraham , to lott , and to the men of sodome , who were seene by them , and indifferently by all . but if you object to what end was this assumption of bodies , since the power of the angells exceeds all bodily might ( and this will not be unusefull to consider since it makes way to shew to what end they appeare and what they have done , and can doe for us and upon us , both the good and bad . ) the angells assumed bodies for the manifesting themselves , not for the doing of their worke ; but that they might familiarly speake with men , without their terrour and dread . aquinas gives other reasons , that they might manifest the intelligible society and converse which men expect with them in another life ; and in the old testament that it was a certaine figurative declaration , that the word of god should take humane flesh , for all apparitions in the old testament were in order to that apparition of the sonne of god in the flesh : if you aske mee what kinde of bodies they tooke , and whether they were true men or no , in taking humane shapes ? answ. first though they appeared in a humane shape , they were not true men , as christ was a true man , because hee was personally and hypostatically united ; but bodies were not united to the angells , as to their forme , as the bodie is to the soule which is its forme , nor was the humane nature body and soule , united to the person of any angell , but they tooke bodies to them as garments which they tooke up , and laid downe upon occasion . if you aske of what those bodies consisted ? it is like ordinarily of some of the elements , as of the ayre . and if you object that the ayre is improper to take figure or coulour , because it is so thin and transparent ? the answer is , that although the ayre remaining in its rarity doth not reteyne figure or coulour , yet when it is condenced and thickened , it will doe both as appeares in the clouds . another way of appearing was in possessing some naturall body , so the divell entred into the serpent , and an angell spake in balams asse ; so you read often of men possessed with evill angells , the men spake not , but the divell in them , the like may be said often of the good . now if any shall aske what becomes of those bodies ? the answer is , if they be created of nothing , they are reduced into nothing , by the power of god ; but if they be formed of pre-existent matter , the worke being done for which they were taken up , they are resolved againe into their elements , or principles , but if the bodies were naturall , reall and existent before , they were left so againe , by the departing of the angells , so was balams asse and many bodies possest by the divells cast out by christ. another consideration is whether the angells having assumed those bodies , did put forth acts of life , whether they spake and sung , or eate and drunke , as they seemed to doe ; this is handled with much controversie , but it is certaine they did what they seemed to doe , as appeares by the plaine direct story of moses concerning the angells , that appeared to abraham , and others , and this is assur'd that what ever the angells appeared to have , or doe , that they had , & did , for they never deceived your sences , their coulour , their shape , their eating , their drinking , their speaking was what it seemed to be , for the sences are not deceived about their objects , if the distance be proportionable , and they no way distempered , for if the sences are ordinarily capable of being deceived , then you may question any thing , subjected to sence , as whether the snow be whit , &c. now all this they did , not by vertue of an internall forme , but an angelicall power , quickening and mooving the body they acted ; and it is observable , that when the angells would hide their natures , that they might converse more familiarly with men , they would eate , and drinke , and speake ; but when they would be acknowledged for angells , then they denied to eate meate , as iudges . in the story of gedion , and of sampson , iudges . if you aske what became of the meate they eate , for their assumed bodies needed no nourishment ? i would aske you what became of their bodies , their meate aswell as their bodies was reduced into nothing , or the pre-existent elements , of which they consisted , as that which christ eate after his resurrection . there is one question more in this subject , with which i will end , and that is ; why the angells make not their operations now , as formerly they have done ? the heathen who were ignorant of the wayes of god , ascribe this to the sins of men , that god being now displeased with them , hath no more minde to converse with them ; but the reason is quite otherwise , because as god would be worshipped in spirit and truth , so hee would have us walke in the spirit , and converse more with the spirit then formerly , and christ being now in the flesh , and in heaven , hee would have us live , by the faith of him , and a greater measure of the spirit being now given , hee would have us converse with the spirit , and these spirits , in a more invisible way : as also the church being now confirmed by god , needs not those visible , and sensible confirmations , as formerly , which is the reason also of the ceasing of miracles , they were appropriated to the laying of fondations , both of the law and the gospell , we walke now in the vertue of these apparitions , which were of old and in the power of these miracles , and besides wee have faith enableing us to converse with the angells in a way more spirituall : so much for the apparition of angells . first from the immutability of the angells , you see the reason of their indurance , nothing can destroy them , but god immediately , and god will not , the same reason is for the soules of men , for they as the angells are not produced out of matter , are not compounded of matter and forme , but are pure substances , created and infused by god immediately , and so not subject to corruption : and for glorified bodies , when they shall have put on a celestiall forme , this corruptible shall have put on incorruption , this passive principle by which they are corruptible shal be destroyed , they will then be in the same condition of the angells , uncapable of fadeing or alteration . from the apparition of angells , see the care that god hath had of his church in all times , hee hath not left himself without witnesse to the world , in that hee gave them raine and fruitfull seasons , nor to his people , for hee hath given them the apparitions of angells and invisible substances . secondly , learne the dignity of saints that have had the angells to be their ministers , and so farre as to humble and debase themselves to take up shapes , that were not their owne , heb. . . are they not all ministring spirits , &c. thirdly , consider the meanenesse of mans nature in respect of the angelicall , wee cannot beare apparitions scarce in our owne shape , but out of it in any higher wee are confounded . fourthly , see the blessednesse of our conditions , wee shall be as the angells , as little depending on elements and outward things , the more wee can frame our selves to this independency of living now , the more raised wee are , it is good to have our happines in few things , and to be easily able to quit the rest . fiftly , admire not bodily beauty , you see an angell which is a creature , but one degree above us can frame beautifull shapes , which shall be acted and moved and within a while comes to nothing , and this beauty of our bodies , this elementary beauty , this mixture of whit and red , is almost as perishing , a little blast of sicknes , a little undue commotion of the humours renders it also nothing . sixtly , see the great love of the son of god in his apparition , who though above angells , as being their creatour , coll. . . though hee were god blessed for ever , yet did not abhorre our nature , but as hee tooke our nature and not that of the angells , so hee tooke it up indeed , not in shewe , as the angells who troubled not themselves , with the heavinesse , indisposition , and vildenesse of our bodies , but christ so tooke our nature , as he subjected himselfe to all our naturall infirmities , and to have as wee , a vilde body . seaventhly , by the frequency of the former apparitions of the angells , you may know they are not idle now , although wee living by faith have not such a visible converse with them as formerly , but as miracles are ceased , so are their appearings seased , but not their workings though their converse be not so sencible , yet it is as reall : but of that in another place . so as the fifth thing will be to consider about the administrations of angells to us , and the deputations they have from god concerning us . and first , wee must know that the doctrine of the angell gardians hath bene exceeding antient , not onely amongst the christians , but the heathens also , who drew much of their knowledge from the scripture , and they thought that every man had his angell , which was his genius , hence are those phrases , invitâ minervâ , & contra genui facere , that when their angell or genius inspired them one way , they would do acts notwithstanding contrary to such inspirations , and to their genius . secondly , some , not onely philosophers , but christians have thought that every man good and bad , was under the guidance of a good angell , which to the reprobate was an aggravation of their sinnes , but it is cleare that the tutelage of the good angells , belongs onely to the elect for so it is , heb. . . are they not all ministring spirits , sent forth to minister to them who shall be heires of salvation ? exclusively , that is , to them and no others . els hee would not have made it a priviledge , and prerogative to the saints , but given it in common rather amongst men . so psal. . . hee shall give his angells charge over thee , but to whome ? ver . . those which make the lord their refuge , so that it is cleare , for them and for no others . and it doth not hinder , that this was spoken immediately to christ , for so are all the promises which concerne the elect , they are made , and made good first to christ , and from him as a head they discend to his members . a third consideration will be , whether every elect person hath a particular angell deputed for him , or whether all indifferently serve all : not to trouble you with the dispute , some incline rather to the negative , because they thinke it is a derogation to the goodnes of god to his people , who gives them the heavenly host amongst them and to them all , for their use and protection , but neither doth this satisfy mee , nor their answere to the places alleadged , for the former opinion , but before wee proceed further i affirme : that it is probable that every elect hath his proper and peculiar angell deputed as his keeper and companion , yet so as extraordinarily many may be sent to his ayde , for proofe of this math. . . take heed that you despise not one of these little ones , for in heaven their angells doe alwayes behold the face of my father which is in heaven . wherein seemes to beheld out plainely the particular guardian-ship of angells , for hee saith , their angells , that is , their particular angells , els hee might have said the angells , which are not onely their angells , but the angells of all the elect with them , so as hee seemes to have meant their particular angells which were deputed to them as tutors and keepers , which because it was a thing so honorable to them , they ought not to be dispised ; the antients were of this opinion ; and therefore ierome sayes upon this place ; it is a great dignity of soules that every one from his nativity hath an angell delegated for his keeper . also acts . . when the company with one accord affirmed that it was peters angell , that knocked , as a thing notorious amongst them that men had their particular angell guardians ; and from this opinion amongst the iewes arose that received and common opinion among the heathen , that every one had his angell or genius : now no man affirmes or need affirme that upon occasion there are not more then one deputed to the service of an elect man ( which may satisfie them of the other opinion ) for many angells carried lazarus into abrahams bosome , and the angell of god rejoyce over one sinner that repents : besides more angells then one brought lott out of sodome . as for the answere out of that place of peter , that it might be one of his angells , that lookes like an evasion , nor seemes it any derogation , but an honour to the saints to have their particular angells , so as wee doe not limit them to one , in all cases ; about this there are some other questions mooved ; as when this angell guardian begins his charge , whether when the child is borne , or baptized , or afterwards . there is no reason why the beginning should depend upon baptisme or any ordinance ; for the other if one would argue it there might be more question , i should rather thinke that the angells begins the execution of his charge , assoone as the soule is infused , for though the child be a part of the mother , yet it hath a distinct being of his owne , and is a person consisting of soule and body : againe some consider whether the angell keepers doe ever leave men or no with whose guardianship they are be trusted ? certainely never totally , for as our adversary the divell goes about seeking whom hee may destroy , so our angells intend their worke , of preserving and keeping with all diligence ; but as god leaves us that affliction or sin may follow : so may the angells of god also , which are his messengers and ministers , they may withdrawe for a time of affliction and the like , and returne againe for our advantage : for the keeping of the angells is nothing els , but a certaine execution of divine providence concerning us ; now god never leaves us , therefore not the angells , but they are often with us as phisitians are with those who have filthy ulcers , they stop their noses , & administer the medicine , so doe they , our vanity & sins extreamely offend them , as it doth god , yet their obedience to god and love to us , keepes them steddily to us , though in our ill waies , wee are no waies pleasant to them , but they shall alwayes beare us in their armes , as psal. . that no evill befall us . the next question as an appendix of this is , whether provinces , or communities have their angell guardians or no : it is very probable they have , as men their particular guardians , and yet the concurrence and assistance of more as they need , that place of the . of daniel is famous where mention is made of the prince of the kingdome of persia , and of the prince of grecia , and of michael their prince ver . . . and ver . . the prince of the kingdome of persia withstood him , but michael their prince came to helpe him : upon this place so cleare ierome , and all expositours agree , that there are angells deputed to the care and protection of provinces & countries , some other places are brought , but this cleare one shall suffice ; the same reason also might be given for churches which are communities very deare unto god ; the fathers were of that minde , and many bring those places of the revelation to the angell of particular churches , as of ephesus , &c. which they understood of the angell guardian ; i will not dispute that , but that place of . cor. . . might mee thinkes as probably be urged , where the women were to have power over their heads , because of the angells , in which place certainly the angells , not the ministers , are meant . and me thinkes it is pro ratio or an argument rather from the lesser to the greater , god doth take care for oxen , saith paul , then much more for ministers ; so doth god give such honour to provinces , then much more to churches , which are communities much dearer to him , but i shall not enlarge this now particularly . wee will now speake of the reasons , why god useth this ministry of angells towards us . if you aske in generall why god useth the ministry of angells ? it is for his owne glory , hee hath creatures about him fit for his service , dan. . . there is a brave court , thousand , thousands minister unto him , and ten thousand times , ten thousand stand before him . but if you aske , why god useth this ministration and guardianship of angells , towards us ? hee doth it first to preserve that eutaxy that good order , which hee hath put into things , as thicker bodies , and more inferiour are managed by more subtile and powerfull ; so the bodies of the beasts by a spirit of life , and irrationall spirits by rationall , as men governe beasts , so by the same reason of proportion , the angells which are invisible spirits , and are all spirits , have an influence upon men , which are partly spirits and partly bodies . thus the fathers , all visible things are moderatedly invisible , which what can it be els under god , say they , but the angells and spirits of just men , because things must be governed by that which is higher and purer then it self ; so that as god in respect of the earth and fruits of it , places the heavens next him , i will heare the heavens ; so in this sub-ordination , angells comes next to have an influence upon rationall creatures . secondly , god doth it for our very great comfort and consolation , what a happines is it that a haire of our heads cannot fall to the ground without gods notice , that they are all numbred , that god knowes and mindes all our wayes ; but now when god shall raise up such powers for us , when wee see the chariots and horses , this addes to our courage and assurance as it did to iacobs , god hath said hee will never leave us , nor forsake us : but when wee see corne and wine , when wee see him compassing us about with meanes sutable to our necessities , this confirmes us , as being a helpe proportionable to our neede , wee see our good and our desires , not onely in the remote cause , but in the next and immediate . god hath formed the angells , for the effecting many great workes about us and upon us , though wee little consider it ; now when wee see mighty creatures , fitted for those services , wee ought to have strong consolation , but the angells are framed ministering spirits , heb. . . god indeed doth all things , yet hee speakes by men , and teacheth also by his spirit , & there is a forme above men , angells , which hee useth also , they beare us in their armes , and pitch their tents about us , and doe much for us . thirdly god useth the angells for their good and honour , whom hee vonchsafeth to use as fellow-workemen with himselfe and his son ; this was pauls honour that hee wrought together with god ; now the angells which are deare to god are used in great imployments , as god is wont to serve himself of those hee loves to some imployment or other . fourthly that there may a love and acquaintance grow betweene us and the angells , with whom wee must live for ever , and whom wee must be like : now love growes by mutuall offices , as is seene in the love of mothers to their children , which increase by fostering and tending on them . it s good to be a saint , that yee may have the tutelage of angells , this honour have all the saints , and none but they . the wicked have no angells to looke to them , to take care of them particularly , though they may fall perhaps under some generall charge and care , as they doe also of god , that they may be preserved to their condition . god takes care of them so farre , and so may the angells , but they are properly guardians and ministering spirits to the saints , they are particularly ministering spirits to the heirs of salvation . it s good to be a church for the same reason , there being to churches a superadded deputation to that of saints , for to churches also angells seeme to be destined , to which purpose that place mentioned before is not inconsiderable , cor. . . because of the angells , on which place peter martyr sayes , wee ought to thinke that they have a care of our churches aswell as of the iewes , for sayes hee , it is said dan. . that michael the prince stood for the children of israel , and that this place is meant of the angells and not of the ministers , you have also the authority of calvin , who observes the word angell is never appropriated to ministers , without some addition , as to the angell of ephesus , &c. besides there would have bene more reason to have said , that the women should have had power of their heads in respect of their husbandes , or the whole congregation , then the ministers onely , and to improove this further , let this consideration worke upon you , least the angells be provoked to withdraw , as i told you they would , this is common to churches and christians both , for as the holy angells rejoyce at the conversion of a sinner , and in our right order , so they are offended and chastice according to their commission given them from god , when wee doe otherwise . thirdly that since the happines of these blessed angells lies in working as it doth , for it was given as one reason of their charge , that they might worke with him , so ours also , and though the services wee are imployed in may seeme much belowe us , yet if they be gods , and in reference to that order hee sets in the world and much more , if they be in order to the saints and their good and advancement , then be not ashamed of the services which angells performe , and be not weary of working which is the best improvement of the holy angells . fourthly let us so walke both as christians and members of churches , that the angells may discharge themselves of their worke with joy and not with griefe , for that will be unprofitable for us . thus you see in generall their charge you are fairly weited on , you have particular angell guardians , and in case of need you may have whole legions . next wee will come to consider of their power over our bodies and mindes , where it will be requisite to consider first of the knowledge they have of things , after of the excercise of their power , and then proceed to the evill workings of the evill angells , which is that principally intended . wee have already made this corrolary , that wee should so walke as the angells might discharge themselves with joy at the last day ; but that which seemes to be the proper use of the foregoeing point , is , that wee should leade heere angelicall lives , if the angells guard us and accompany us , wee should savour of their converse : men are knowne by their company , they are not idle attendants , such as great men have for a parade and a shew , nor is their speciall influence upon our outward man , as wee shall shew hereafter , mee thinkes wee should not keepe such company in vaine , but should savour of a spirituall abstracted communion , that as they tooke bodies to themselves in their apparitions , not for any pleasure they had in them , but for our need ; so wee should use outward and bodily things for the needs of the bodies , and should please our spirits and the good angells with whom wee converse , and who are about us , by gaining ground , as much of the flesh and corruption as is possible , and bring the body as neere as may bee into a spirituall frame by possessing it in sanctification and honour , and by making it serviceable to our minde , using it , and not being used and commaunded by it ; this will gratify the good angells which the scripture expects at our hands , . cor. . . but this onely by way of addition to what was said before . that wee have next to speake of , is the power of the angells , then , how it is excercised and put forth towards us . and because a great peece of their abilitie lies in their knowledge , wee will consider that : that they are indued with an excellent knowledge , as being the highest of all intellectuall creatures , is without all question , and will appeare in considering what their knowledge is . and first austen and the school-men , which follow him , give unto the angells a knowledge which they call cognitio matutina & vespertina , a morning and evening knowledge , or a day or a night knowledge . they call that the morning knowledge , which respects the things in its cause , and that the evening knowledge which respects the things in its effects , the one is a cleare knowledge , the other obscure . so as the morning or cleare knowledge is , that by which the angells see all things in the warde , that is in the sunne by whom they were created ; the evening or darke knowledge , is that by which they see the same things in themselves or in their owne natures . as the knowledge of a line or circle , by a mathematicus description , is a right knowledge in the beauty and proportion of it , but the knowledge of it as made in the dust , is to know it with many imperfections . but the knowledge of the angells may be distinguish't either into a naturall knowledge , of which in a great measure the good and ill were partakers , for so it is said , that some stood in the truth , and others fell from the truth , joh. . . hee was a murtherer from the beginning , and abode not in the truth . therefore there was a truth and knowledge which some adhered to and some not . the second is by revelation , so to the angell in daniel was revealed the mistery of the weekes , so the angell revealed to iohn the things hee knew not before , and of such things are they the messengers to the sonnes of men . a third is by experience , so they see the manifold wisedome of god in the church , and this is of great use to the good , and evill angells , for the same way men have to grow wise they have also . a fourth is a supernaturall knowledge , with which the elect angells were indued , not in the creation , for then it would have bene a naturall knowledge , but afterwards : and this answers a great objection , why some angells stood and some fell , when as they all sawe god ; and , i have formerly in another discourse affirmed , that when wee shall see god face to face , it will be impossible to sinne , or to turne away from that vision . the truth is , the reprobate angells never saw god , as the elect did , for the will of the good angells would never have bene firmer , if their understanding had not bene other wise enlightened , for it is the light of the understanding that hath the great influence upon the will , as wee see , so wee effect and moove . now of the elect angells it is said , that they alwayes behold the face of the father , which of the reprobate is not said ; now yee know what it is to see god face to face , that is , to see him evidently , clearely , as hee is to be seene , without a straitened and modificated vision , which is the great happines of men : you see now what kinde of knowledge the angells have , the last of which , namely supernaturall , was peculiar to the elect angells , and stood them in such steade as it kept them from falling away , when others fell to their owne perdition . if you aske mee how , or in what manner the angells know ? wee must consider , how wee our selves know , wee know a thing as wee see it , for the eye of the body hath a kinde of resemblance to the eye of the minde , now to seeing there is required first a power of seeing in the eye . secondly a light through which wee see , if the eye be blinde , or there be a hurt or wound in it , that there be not a facultie of seeing , you see not though you have light , and there must be light aswell as an eye , or you see not neither . thirdly the species or image of the thing you see , this altogether makes vision ; so in the understanding there is in like manner the power of the understanding , by which wee are made able to judge , then a light by which the minde is enlightened to perceive its object , and then the species or image of the thing , out of the understanding , by which the thing is made present to the understanding . the two first are common to us with the angells , to wit , the power of knowing , and the light by which wee know , they know more , but the way is the same . the question is onely of the last whether they understand as wee , by species or images received from things or otherwise ; it is certaine they know not all things by their owne essence , as god doth , for god containes all things in himselfe , and is himselfe the likenes and copie of all other things , and therefore knowing himselfe as hee doth most perfectly , hee knowes every thing , els of which hee is the copie : something 's they know by their owne essence , as the eye sees the light by it self , not by any image of it ; so the angells know themselves , by their owne essence , but of things without them , they know them by species , and representations not which they take of from the things , but such as are put into them , by god ; wee take of the image of god first by our outward sences , as the eye takes of the image , of what ever it sees , then by our fancy , and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know : but the angells , which have not either outward or inward sences , have not this way of knowing things , and therefore know them by species put into them by god. one thing more is considerable , that is , whether the angells know by reasoning and dividing and compounding as wee know , by drawing consequences , from principles already acknowledged . it is certaine they apprehend things quickly , as appeares by the comparison of a learned and wise man , with one who is not ; give a wise man any ground or principle , hee will make out of that many conclusions : so in matters of numbring and account ; an accountant will tell you that in a quarter of an hower , that another would be a day about . and though they doe know things by the effects , and by reasoning , yet it is with that quicknesse and certainty , that our greatest understanding is darknesse to it . another question is whether the angells know particular things , and what ever is done heere ? first , it is granted that they know one another so as there is no angell in heaven , which is not knowne by his fellow ; without which they would not enjoy one another , and so not be lesse happy : even as wee shall know the enumerable company of angells , and the spirits of just men , nor is there any divell in the ayre , or seas , or under the earth , which the good angells know not , for how could they els resist them , on our behalfe . secondly , it must needs be granted that the good angells know not onely the severall kindes and species of things , the humane nature , and all the kindes of creatures in heaven , and earth , and sea , with their properties and natures perfectly and exactly , ( for men in a great part know these things , how much more powers so much superiour ) but also they know particular things , that as god knowes all things by one image and likenes , which is his essence , ( which is the efficient , finall and exemplary cause of all things , ) so the angells by those many universall species , which are put into them by god , know not onely universall , but singular and particular things , for as any thing is more raised , and excellent , so it hath its strength and power more united , and is more efficatious , and therefore with their understanding onely by the universall species of things put into them by god , they know those things , which men take in , by their many sences , outward and inward , to wit , particular and singular things . but now whether the angells know all the particular actions , what ever is done , said , or suffered , is more questionable ; of those committed to their charge there is no question , but to affirme so of all , and all at once , were to intrench to much upon gods priviledge , to whom and to no other all things are open , and naked , there is to much of infinity in that . as for our thoughts , affections , and desires , they know them either by revelation , or externall signes . for god is onely the searcher of the hearts , thou onely knowest the hearts of the children of men . but they are extreamely ingenious in guessing , if phisitians , by the pulse and temper can tell your affections and passions , as that you are in love or take care , if a wise man , or an acquaintance can do any thing this way , they much more . first observe that in this vast compasse of the angells knowledge , and the severall kindes of it , it was supernaturall knowledge that stood them in the greatest stead , the other perished with them , it was the beholding of the face of god , that filled them and possest them , that tied them fast to god , that wrought effectually upon their wills , the other angells that had all the other sorts of knowledge in the largest compasse of it , carried it to hell with them , and the same difference of naturall and supernaturall light , is seene amongst us every day ; why doe the poore receive the gospell and christ , in whom are hid all the treasures of wisedome and knowledge , when the wise and knowing men cast it far from them ; it s certain this is the greatest wisedome in the world to take christ , to make sure of another life , this is wisdome , and every other thing in comparison , is folly ; but whence hath this poore man wisdome and others not ; but because they see nothing of god after a supernaturall way , they see god in a proportion , as the divells saw god before the fall ; there wants life , there wants fire , there wants a touch in what ever they see , that would improove all , that would render all the rest efficatious : the same sermon that speakes to the reason onely of one man , speakes to the heart and conscience of another : it is a goodly picture to others , but it wants life , they looke upon it with pleasure , but they will never fall in love with it ; they will never espouse it , or as wee told you , they see the circle in the dust , but the beauty and proportion , which is the tempting thing , that they see not ; pray therefore for supernaturall light , that will improove all the rest , and all the rest without it , will but helpe to render you inexcusable , and so leave you . secondly , see the ground of the firmenesse of your condition in the next life , you shall be as the good angells , you shall see the face of god , and then you are sure , your eyes nor hearts can never turne away from that vision . thirdly , yee shall know what they know , and as they know it , whence you see what raisedned of your conditions will bee . fourthly , see how exceedingly you are exposed to the knowledge of the angells . now having considered of the knowledge of the good angells , in which a great part of their ability lies , wee come to speake of their power , and first upon corporall things . it is certain they can doe any thing which nature can doe , either mediately or immediately ; for example , they can moove the heavens , they cannot make them stand still , for that is against nature , they can kill men , but they cannot raise them from the dead . miracles they cannot worke unlesse as gods instruments , as in the mooving of the water in the poole of bethesda , and gathering together of the dead at the day of judgement . god onely doth wonderfull things : now a miracle is not that which is against the order of some particular nature , for then the flinging of a stone upwards were a miracle , but that is a miracle which is against the order of nature in generall , as if a stone of it self should moove upward , without any force or draweing . so as the dividing of the red-sea was a miracle , and attributed to god onely , but the killing of the first-borne was none , and therefore attributed to an angell ; so the standing still of the sun was ascribed to god : but the victory they got ioshua . . to the angell . againe , they doe some things immediately , as the killing of the whole army of senacherib , and bringing peter and the apostles out of prison . so they can moove all corporall things almost in an instant ; they can stirre tempests ; moove waters and windes , but other things they cannot doe immediately , as generation , &c. nor can they do any thing as god , properly in an instant , and at their becke , as god and christ , but either by locall motion or naturall medimus , though with an inconceiveable dexterity , and quicknes . lastly all this power is subjected to the will of god , for so yee have it , blesse the lord all yee angells which are mighty in strength , which do his will , psal. . so thy will be done in earth as it is in heaven , that is , as it is done by the angells ; so god sent his angell and delivered peter , acts . . so saith christ , could i not have asked my father , and hee would give mee legions of angells ? for their power over us , over our bodies , it is the same which they have over other things bodily . as for our outward sences they have great power over them , and that either by forming new objects , so in the . kings . . the lord caused a sound of many horses to be heard , by the army of the king of assiria , which put them to flight . so the angells tooke fiery bodies , . kings . . the mountaines were full of horses and chariots of fire . againe , they can make such a commotion of the humours , within our bodies , that many things may appeare without which are not ; they can also shut up the sences , as to the men of sodome , gen. . who were strucke with blindenesse . as for the internall sences , to wit , the fancy and imagination , they have also a great power over them , as appeares by their appearing in dreames and visions ; for in sleepe , our externall sences are so bound up , as wee discerne nothing by them ; now wee being awake can by an act of our owne wills stirre up the memory of things and provoke our fancies , to the apprehension of things past . an angell therefore can doe this much more , for what an inferiour power can doe , that a superiour can much more doe . doe wee not see impressions in our fancy of things wee thought wee had altogether forgotten , which certainely is done by the angells good and bad , which can make compositions of what they finde there , they cannot put in new ones , but worke upon what matter they finde . as for their power over our understandings , and wills this to mee is evident , that the great workes they have to doe upon us , is upon the inward man , and that being ministering spirits , their ministration is spirituall , and as the divells , who though they doe some things to our bodies , doe ever infect our spirits ; so the good angells much rather apply themselves in their ministrations to our spirits , but to shew how they can operate upon our understandings and wills , wee will first lay this downe . that god can onely , effectually enlighten the understanding , and determine the will , hee can bend and turne , and forme it , which way hee pleaseth ; but the angells can speake also , to those pure spirituall parts , & their speaking carries a power with it , though god onely determine : first as one man teacheth another , so the angell spake to the blessed virgin , by apparition , by voyce ; sometimes by voyce without apparition , sometimes by writing , so to balteshazer by writing upon the wall , but they can invisibly also enlighten us , as appeares plainely in dreames , for so they spake to ioseph in a dreame , math. . and to many others ; now there is the same way and the same reason , of speaking to us waking and sleeping : to understand this , ( and heerein the ministration of angells to our spirits will appeare ) wee must conceive first , that the phantasmes of things , received by the outward sences , are kept , and preserved by the inward sences , or its organ , and instrument , as the species of sounds , of shapes , or what ever els : secondly that these phantasmes so kept , may be so mooved , by some extrinsecall thing , as they may move the fancy , and provoke it to represent and conceive more things and divers , which neither appeare , nor are at that time perceived , by any sence , this appeares evidently ; wee can sit in the darke , where wee heare and see nothing , and multiply a fancy in infinitum , by an act of our owne will : also without our will , this often appeares , as in dreames . now this inlarging , alteration and composition , must be by some motion of the subject in which these fancies are , as also by a certaine motion of our humours , and spirits . the fancy or imagination is stirred up to the making of various apprehensions and representations of things , this wee finde in dreames which follow often the temperature of the body , as appeares to every man , that hath in the least observed himselfe ; also in sicknesses , which altering the bodie and the humours , and so troubling the fancy , begets strange fancies , and makes dreadfull , and fearefull representations to us , sometimes extreamely foolish , as that which falls out as it were by chance , and by an undue jumbling of things together ; now this know , as wee saide before , that what ever an inferiour power can doe , that a superiour can much more doe , such fancies as befalls us ( as it were ) by chance , as in dreames or sicknes , by casuall , inordinate , or naturall motion of the humours , that the angells especially the good can most orderly and most efficaciously move , because they doe what they doe from will and counsell , and know exactly how the spirits and humours must be mooved , that the phantasmes may be conveniently applied to some conceptions or apprehensions , most accommodate and fitted for the knowledge , of what truth they would suggest . againe an angell can remoove the impediments of apprehension , as it lies in any commotion or perturbation of the spirits , or the humours , an angell can helpe it , and the impediment shall cease , or if the organ be to much intended , an angell can in a great measure accommodate and believe it . now of how great moment this is , to the enlightening of our understandings , and mooving our wills , all men know , that have minded , that the understanding receives things by the mediation , first of the externall sences , then of the fancy , of which the memory is the treasurer , so as all comes in to us this way , so that to mee heere is the difference , betweene the converse of men and angells , men can speake to our understandings by the mediation of our externall sences , angells which are spirits goe a neer way to worke , and speake to the internall , first of all , making such compositions there , as the understanding presently takes of , and reades what is written ; as on the other side , the understanding imprints much upon the fancy what it conceives , there is such a neere relation betweene the body and the minde . besides this way of writing in our fancies , almost what they will , and so speaking to us , by which they represent objects to our understandings , and our wills which often take and moove us ( as the objects of truth , or the appearance , hath a great power upon the understanding , and the object of good upon the will ) besides this , they can moove those sensitive passions which are in us ; anger concupiscence , which often moove us to chuse , to command , to will , and like sophisters deceive us with the coulour of good , as wee finde by experience , and see in peter and david , and all the saints . first consider how great a knowledge the angells have of us , how great an advantage upon us , there is such a linke betweene the body , and the minde , that to be well acquainted with a mans outward actions , to have a perfect experience of a mans discourse and actions , is almost to know him all ; but how many inward motions are there , which never come to the view , how much boyling of the blood , to lust , to revenge , that never appeares in the face , that the angells know by beholding the interiour sences , much more apparently then wee see it in the face ; besides if it come to guessing what was the meaning of such a looke , such a motion , such a blush , such a palenesse , there wisedome heere helpes them exceedingly , so as they are rarely deceived , besides that as our thoughts are more in the fountaine then our actions , so the impression upon our fancie is greater then upon our face , which our feare or wisedome often keepes in . thus much for their knowledge and light of us , which you see how great it is : then for their power upon us , almost what can they not doe upon our bodies , upon our sences outward and inward , upon our mindes , for by the meanes i have told you , what is it that they cannot communicate to you at their pleasure , speaking to the inward sences , and causing the understanding to reade of , what they there compound , and no time is free sleeping and waking , they can come to you , when the sences are bound up , as in dreames , they need not fetch the compasse of our eares , and eyes , that wee are faine to doe , therefore our communion is exceeding great with the angells , both good and bad ; for ( beleeve it ) they having such a price in their hands , will not loose it on either side , the divells malice will not suffer them , nor the good angells love and duty , will not suffer them to be wanting to their abilities , hee maketh his angells spirits , his ministers a flame of fire , this say some is with relation to their workeing toward us , both in lightening and heating ; this is therefore first by considering the advantages they have upon us , to consider how great and intimate our converse is with them ; secondly to consider this notwithstanding , that wee give not that which is gods due to the angells , though they be the beginning of his creation , for first god onely knowes the heart , even our thoughts afarre of , the angells onely as i have told you . secondly for working upon us , as all they doe is under god , and in fulfilling his will , which is the law and rule they moove by , so they cannot put in new species of things into the fancy , and such as the sences had never any knowledge of , though they can make many compositions and deductions , almost to the saying of what they will , yet their ability stretches not to the putting in of what was never there before , as to make , a man borne blinde , dreame of coulours and their difference , therefore , thirdly , take heed of receiving ill impressions by your eares or your eyes , or any way , if an ill man tell you an ill story once , the divell will tell you it a thousand times , it is a great happines to this purpose not to know ill : and on the other side , keepe your selves in such a holy frame , as may provoke the good angells to converse with you , wee love to speake where wee are like to finde intertainement , and so doe they and receive good images and impressions of things , that they may have matter to worke upon , for as i told you they cannot make a blinde man dreame of coulours . lastly for your soules sake keepe your body in a good frame , that the humours of the body be not armed against you , to lust , and anger , and revenge , but may be fitted for spirituall converse . fourthly feare and please god , who gives bounds to the most raging elements , water , and fire , and to the most mighty spirits the angells , for they are his messengers , they doe his will ; if you receive any good motions or inspirations , by the angells , any thing of comfort , it is god that doth it , hee commaunds that creature aswell as any other to give downe its milke , therefore let him have the praise , and if now you will offer a sacrifice for this , offer it to the lord , for so saith the angell himself , iudges . . revel . . . worship god ( saith the angell to iohn : ) see thou do it not . the angell had revealed great things to iohn , and hee would have worshipped him , but saith the angell , see thou doe it not . also . rev. . worship him saith the angell that made the heaven and the earth , and the sea and the fountaines of waters . but fifthly , love the angells and gratify them , for they love you and are mightily advantagious to you , they love us much without all question , for their wills are as gods will , and hee loves us and they know it , as being deputed by him to minister to us : and as they themselves love god above all , so they love us as themselves , which is the next commaund , for wee are their neighbours , they are very neere us , and wee shal be much neerer heareafter when wee shal be with them , and be as they are . lastly , wee may see their love by its effects . first by these workes for our good , they worke in us and upon us , and then those effects of love , they rejoyce to looke into the good things prepared for us . . pet. . . which things the angells desire to looke into , and as the holy spirit is grieved when wee sin , so are the angells also , as appeares by their contrary affection of rejoycing at our good , and conversion , for then the angells of heaven rejoyce . and therefore the psalmist provokes the angells to praise god , for his mercies to himselfe and to us , and by the same reason that wee hate the divell , and resist him , wee should love and gratifie the good angells : they hate god , they hate and tempt us , the others doe purely and truly the contrary , let us know these spirits , and grow into a greater league and familiarity with them , let them not have lesse of our love , because they are spirituall and invisible , for that inables them to doe us more service , and so is god , whom wee love most of all . in this tract of angells , that which most immediately and particularly reatcheth my intent , is to shew the power they have over us , especially over our spirits , and the way they have to communicate themselves according to their power , especially to our spirits , which wee have done already , though other things as a foundation , and in order to this were necessary to be knowne , and particularly that about the guardian-ship of angells : from that formerly delivered wee deduced severall corrolaries both from the knowledge of the angells , and from their power of communicating it , to all which wee shall onely adde this further . that they have not this knowledge and power in vaine , but according to their talent betrusted with them , they lay themselves out for our advantage , as concerning the outward man , so especially and above all , in relation to our spirits and inward man , tacitely and in a spirituall way communicating themselves to our spirits , suggesting good things , and provoking us to our duties in holines and obedience . this i proove , first from their power , what they can doe they doe , but they can communicate themselves to our spirits , and our inward man ; they can in a very great measure know our mindes and necessities , they can by the mediation of our fancies , and inward sences speake to us , almost what ever they will , therefore they doe it : the reason is cleare , for els they should not serve god with all their might . but wee told you before their obedience is the patterne of ours , therefore their love also , and wee proved also that they did love us exceedingly , because god loves us , and as being their neighbours , therefore wanting neither power to enable them to their duty , nor love to actuate that power , and ability , they are no way wanting to such a communion , without which as i have shewed they should neither make good their love to god , in serving him , with their strength , nor their love to us in doeing us that good they are able to doe . secondly you may remember i told you , that they did formerly take up their shapes , not for their owne needs , but for ours , nor for ours to facilitate any thing they were to effect upon us ( for they could have communicated themselves , as much to us without bodies as with ) but for other reasons , as for the same , that miracles were of use in the infancy of the church , and new establishment of religion , therefore what they have done , they doe , for their ministery ceaseth not though the way of their administration be changed : now to instance , they have in a more open and visible way excercised themselves in communicating to us spirituall things , the law it selfe the rule of all our holines , and obedience , was given by the disposition and ministration of angells , acts . . gal. . . consider those places a little , if any thing was administred by god immediately , one would thinke the law was , yet heere it is plainely said , ordained by angells , that is , the ministery of angells was in it , perhaps the voice that spake it was theirs , and so some thinke , for so heb. . . if the word spoken by angells , was stedfast , that is , the law , as for the mediatour there mentioned , some understand it of christ , others of moses , but it is cleare that the law was promulged by god , by the ministration of angells , and that though god be said to speake those words , it is elohim , that is , the word used respecting his office as judge and supreame , and therefore the angell that before founded the trumpet , now sounded articulately the words , and whereas the phrase is god , spake , these words , that is , but according to the stile of viceroyes , who write in their masters name , charles king. and often in scripture the word or action of the principall agent , is ascribed to the minister timothie is said to save himself , and those that heard him . . tim. . . and the saintes to judge the world , who are but ministers and approovers , for christ is the great judge . but god is so neere us , as hee should doe it himself , . cor. . . know ye not that yee are the temple of god , and that the spirit of god dwells in you ? . cor. . . know ye not that your bodie is the temple of the holy ghost which is in you , &c. these things are to be understood spiritually , ( that is ) wee are dedicated to god , as the temple of god , and god is in us and among us by his spirit , there is no mention made of a personall union ; so christ math. . . where two or three are gathered together in my name , there i am in the midst of them ; yet notwithstanding hee is so neere us , hee doth not cease to teach us by the channells of ordinances . ( where by the way they administer no suggestion , but what is agreable to the word of god , which was given by them , for they will not contradict the rule , that themselves administred , and if any other be suggested , it is from the other kinde of angells : ) to proceede the angell revealed to mary the incarnation of christ according to the word luke . and others in the same chapter preacht the nativity of the saviour of the world , so acts . they instruct the apostles about the returne of christ to judgement , according to the word , also that god is onely to be worshipped , rev. . . and therefore michaël contended with the divell about the body of moses , that it might not be found and worshipped : not to be long , an angell comforted hagar , and admonished her of her duty , gen. . so the angell of the lord comforted paul , and all that was in the ship with him , acts . so an angell strengthened and encouraged eliah to his worke . . kings . . in a word what ever by way of instruction , of admonition , of incouragement , they have done in a way more visible in the infancy of the church , that they doe not cease to doe now , because their ministery remaines , though the way of their administration , for reasons formerly mentioned , be altered . a third reason perswading you to this may be that which the divells doe on their part , they administer to our spirits most of all , their apparitions being almost as seldome now a dayes as of the good angells , they goe about like roaring lyons , seeking whom they may devour . their nets are alwayes spread , they tende their snares alwayes , not so much for our bodies as our spirits , as appeares by all manner of spirituall temptations , carnall lusts are as much spiritualized by them as may be ; therefore the good angells do the like , for their power is greater , and their love higher then the others malice . fourthly from their commission , heb. . . is prooved their administration especially to the inner man , they are ministring spirits , and what kinde of administration that seemes to be , is excellently set forth psal. . . . hee shall give his angells charge over thee to keepe thee in all thy wayes , they shall beare thee up in their hands , least thou dash thy foote against a stone . in this place the angells are compared , first to nurses , or mothers , that have a charge over weake and infirme children , to keepe them and to guard them . to carry them in their hands is a metaphor , and signifies a perfect execution of their custody , to have a speciall care of them , and therefore is rather exprest so , then carrying them on their shoulders , that which one carries on their hand they are sure to keepe ; and the spaniards have a proverb when they would signify eminent favour , and friendship , they carry him upon the palmes of their hands , that is , they exceedingly love him , and diligently keepe him . least at any time , thou shouldst dash thy foote against a stone : hee persists in the metaphor ; children often stumble and fall , unlesse they be ledd and carried in hands , and armes ; by stones , are meant all difficulties , objections , perills , both to the outward and inward man , as christ is said to take care of haires and sparrowes , that is , of every thing even to a haire . now wee know what this charge is saving that zanchy addes also , the metaphor of schoolmasters , and sayes that wee are poore rusticke people , strangers , but being adopted into the houshold of god , hee gives his most noble ministers , the angells charge , first of our nursing , and then of our education , when wee are weaned to instruct us , to admonish , to institute , to correct us , to comfort us , to defend us , to preserve us from all evill , & to provoke us to all good ; and these angells seeing that wee are so deare to god , that for our sakes hee spared not his owne sonne , takes this charge with all their hearts upon them , and omit nothing of their duty from our birth to the end of our life . and the same zanchy sayes , that there be three speciall heads of the angells working about us , the first is to preserve us , so far as god sees it profitable for us , from all the snares and force of the divell , that they should be a watch about us , they should observe all our actions and carriages , both private and publique , taking care that no evill befall us . secondly not onely this but especially that they should take care of our soules teaching us good things , declaring the will of god to us , revealing the misteryes of salvation , when hee pleaseth , taking care wee may be instructed in the law of god , which formerly they did in visions & dreames , as you have heard , now tacitely they admonish our mindes , and provoke us to good duties , to obedience , &c. thirdly that in afflictions they comfort us , strengthen us , raise us , &c. bodin tells a story in his first booke of the history of sorcerers of one who about the time of reformation of religion , desired much of god the guidance and assistance of an angell , and from the yeare of his age , hee had sensible manifestations of a spirit that assisted him , and followed him till his death ; if in company hee chanced to speake any unwary words , hee was sure to be advertized , and reproved for it in a dreame in the night ; if hee read a booke that was not good , the angell would strike upon the booke to cause him to leave it : also the angell would usually wake him early and provoke him to prayer , and holy duties , hee was also ever forewarn'd of such accidents , as were to befall him , either for good or ill . amongst others hee tells this particular story , that being to goe a journey by water , hee was in extreame danger of his life , as hee knew afterwards , for some enemies of his , were resolved in the way to kill him , but the night before hee had a dreame that his father had bought him two horses , one red , another white , which caused him in the morning to send his servant , to hire him a couple of horses , which prooved to be of the same coulour red and whit , as hee had seene the vision in his draeame , although hee had spoken no words to his servant concerning the coulour ; many other things hee mentions , very strang and considerable , but i shall inlarge this story no further nor adde any more , for the illustrating of this point . so that you see this made good , that the angells are of a mighty use to us , especially in a spirituall way , and to our inward man , that their administrations is not changed , but the way of it onely . but what doe wee leave now to christ and the spirit , if you give to the angells the worke of teaching and hinting spirituall things ? i answere , what will you leave to the angells , if you take this imployment from them , you will say bodily administrations , and what will you take away that from christ , whose care reacheth to our bodies aswell as to our spirits , and to a haire of our heads . therefore you have no such division of worke to make as to give to the angells a care of the bodie to preserve from dangers , and to christ the charge of the inner man , if it be no prejudice to christ that the angells take care of our bodies , which is also his care , what prejudice will it be that the angells should also have a care of our spirits , unlesse you thinke it be a worke to high for them , and such as they cannot reach , but the contrary to that hath bene showne already , and wee finde by woefull experience , that the divells , whose power is lower then theirs , reach our spirits in their dayly temptations . but secondly i leave to christ and the spirit the all in all , that is , the inspiration , the efficacy , and the blessing , for the angells are but ministring spirits not fountaines , or heads of water , but cisternes and channells , it is christ and the spirit that imploy the angells , they give the blessing , and make effectuall what they doe : but you will aske what needs this administration , for christ can doe this worke without them ? i aske aswell what needs ministers , preaching , sacraments , but because these are gods wayes of administration , his ordinances of which wee can give no account , hee useth this chaine , and sub-ordination of which one linke toucheth another , t' is gods good pleasure to communicate himself to us , by meanes , and ordinances , of which the angells are a great part , being a great ordinance of god to us , as effectuall but more inward , and the reasons why god useth the angells towards us , i have largely given you . now if one should be so curious to consider what is by the immediate inspiration of god , to wit , what is done by god immediately , & what may the mediation of angells and other ordinances ; were a search more vice then safe , as it would be also to distinguish what the divell produceth upon us , by the mediation of our corruptions , or without them , though this latter may be more easily perhaps guessed at then the other , but there is no great use of it , and therefore wee will not amuse our selves , in giving an account of it ; but this remaines a sure truth , that they are of mighty use to us , and that the things communicated to our inward man , is ordinarily the administration of angells . then fight manfully the lords battailes , you see not onely the fountain of your strength , and the finisher of your faith , god and christ , but all the intervening mediums , the saints , the ordinances , and another great ordinance in this kinde , we have not so much considered , the good angells , the chariots and horses should relieve us , as they did elisha , and consider this in relation to your religious walking , and to your inward man , though you should want other ordinances , yet yee have the angells , an ordinance to walke up and downe with you ; in other things wee judge it a great matter to see the meanes , to have besides the promise the staffe of bread , and to other ordinances also they are an addition , and improvement , consider it also under this motion , that you may not be amased by beholding the divell and our owne lusts , you have not onely god , and christ , the authour and finisher of your faith , but you have this meanes also , a spirituall substance proportionable to the other , and to contend wih him in standing on their side . secondly walke reverently in respect of the angells even in your bedchambers , the presence of the angells should hinder us from doeing that which it were a shame and dishonour , to be found doeing by men , and should restraine us even to our thoughts and fancies , which they have a great ability to discerne and finde out . thirdly use meanes notwithstanding this ayde , the angells will helpe you in all your wayes , christ would put them to no more , and when you have used other meanes , then is their helpe most seasonable ; so they came and ministred to christ after his conflict , after hee had resisted the divell , that is , then they comforted him , and applied spirituall consolations , and if to christ , then much more to us , their administration will be but in and with the use of meanes . so as wee see the consideration of those blessed spirits , is of a practicall influence , and is not onely for speculation , for what can be more availeable to us then to know all the channells and conduits through with god conveyes himself to us : therefore every ordinance is so pretious , because it is a veyne or artery to convey blood , or spirits from god , therefore wee should love them and reverence them , therefore wee converse with them , and study to know them , and finde them out , even the least peeces & circumstances of them , because they convey some thing of god , they are the pearles for which wee sell all wee have , to buy the field where they are to be found , they are our mines , our elixurs , and our philosophers stone , turning all they touch into gold ; therefore let us value the knowledge of them as things necessary for us , and which have a great influence upon our holy walking . and secondly let us apply our selves to them , as to the ordinances , and ministers of god , using them reverently , sucking good from them , considering how wee may receive , what ever they administer , and because these are rationall , and living instruments , let us converse with them , as such , knowing how to speake with them , knowing how to gaine them , and winne upon them , which is by living their lives , that is , according to reason and the spirit , answering them in their motions , conversing with them after a spirituall way , assenting to what they say , making up holy conclusions with them and replyes , which they will finde wayes to understand , aswell as the divell , as wee shall heare afterward . and using things of sence as they did for ones , rather then their particular and personall satisfaction . thirdly let us heere see , how all the whole creation is serviceable to man , and reduceable to his good ; the beasts and plants feede and cloth him ; the sun and starres contribute to his being , food , and preservation , they gouverne the yeare for the fruit , which hee gathers , and they have influence upon the humours , and constitution of his body , the highest heavens is a house prepared for him , to rest him in for ever , after a short labour ; one would have thought that if any peece of the creation should have escaped this ministery , it would have bene the mighty and blessed angells , fitted and destin'd for the ministery of the almighty god , but behold them as farre engaged as any of the rest : what is man that thou art mindefull of him , or the son of man that thou visitest him ? that is , with all thy mercyes and blessings ; now then this man that is thus waited on , by the whole creation and by these mighty angells , must either put himself into the throne of god , and thinke that hee it is , to whom all these things doe homage , as to their naturall and soveraigne lord , as to their utmost and highest end , and this by nature wee would faine doe : or els hee must looke upon himself as a well paid servant , as a well fitted instrument for some excellent and well raised worke , and that what ever comings in hee hath , hee must consider them in order to his layings out and his receipts to his disbursments ; hee must consider the tract of obedience and the way of working to which all this chaine , and charge of benefite drive him , and must know that hee is the great accountant of the world , both for talents the meanes of working , and for wages the reward of working , and should be fitted from every administration about him to an answerable ministery in himself , with which hee is charged , both in a way of love and debt ; and for instance when hee knowes in this particular , that the angells continually administer good things to him , instru●ting , teaching , admonishing him , inspiring him with good , comforting , strengthening him against the divell , and his lusts , hee is taught not onely to receive willingly that which is so freely and advantageously administred , and to love that god be bove all , and then those spirits , that are at this paines , but hee is taught also to be good , to be holy , to be strong , to let them have their efficacy upon him , to be obedient , to make right pathes and steppes . the sun and the starres produce their effects upon the earth , why should not the blessed angells and the blessed spirits have their effects upon thy heart ? lastly since every ability and strength is for service , why should not wee aspire after angelicall worke , wee have angell guardians , why should not wee be guardians of one another , they teach us , why should not wee instruct the ignorant , that are below us either in knowledge or grace ; they comfort and strengthen us , why should not wee doe the like ; the way to have angells reward , to see the face of god , is to doe the worke of angells , those inspired by the spirit , are capable of angells worke , aswell as of their wages . so you will improove this piece of creation to your use aswell as all the rest . wee come now to the second part of this treaty that of the divell , and the evill angells , where in wee shall handle some things very briefly , and especially insist upon those things , which are in relation to their dealings with us . and wee will consider them not as they were , for so their nature is common to them with the good angells , but as they are . if you aske , how they came into this woefull condition ! certainely by sin , for they were not so formed by god ; that they might sin , there is reason enough , in this that they were creatures , for what is it to sin , but to depart from that rectitude , which every thing ought to have , to passe your bounds to decline and erre from the scope appointed you , for gods prerogative alone is to be immutable . that they did sin , the scripture is cleere , for they left their first estate , iude . and they aboade not in the truth . and . pet. . . god spared not the angells that sinned , but cast them into hell . if you aske what sin this was that brought those blessed creatures into the depth of misery ? the scripture is not so cleare in that , some thinke it was pride , and rebellion against god , others thinke envy at man , the most probable guesse mee thinkes is , that it was their opposition to the great mistery of godlinesse in the gospell of christ , who being to be made man , and the head of all the creation , that all standing , all restauration was to be by god man , in which the angelicall nature was left out , this being in a great measure revealed as it is called rev. . . the everlasting gospell , decreed from eternity , though manifested but by degrees ; those high spirits could not beare such a subjection , so christ saith , they abode not in the truth , ioh. . . especially of the gospell , which is the greatest truth in respect of which christ calls himselfe the truth , and is called the wisedome of god , so saith hee , i came into this world , that i might beare witnesse of the truth ; that is , this truth , which christ sealed with his blood , now sayes hee , hee abode not in this truth , but was a lyar ; now what is that lye that sathan sets up in the world , which hee alwayes speakes , which hee studies to persuade others to , it is this to debase the gospell , and the saving of the world by god man , and therefore its worth observing that the summe of al heresies , are either against the divinity of christ , or the humanity of christ , or his office , to wit , that hee can contribute all things necessary to salvation , that his merits , his works alone , are enough : and in this respect christ accused the iewes , you are the sonnes of your father the divell , which stood not in the truth , no more will you , sayes hee , but you lye as hee did : now what was their lye , the very same , that christ was not the sonne of god , the saviour of the world , and so the truth in which they would not rest , was the truth of the gospell , which their father the divell abode not in , and this is that truth which ever since hath beene the ground of the conflict betweene the good and evill angells , and betweene the divells , and the saints of god. see and tremble at the quicke worke that god made , . peter . . god spared not the angells that sinned , but cast them into hell ; hee might have dealt so with us , the wages of sin is death ; how come wee then to live , how comes it that wee are on this side hell , whither sin would presently have hurryed us , thanke god and christ for it . secondly , honour , love and beleeve the gospell , that is , the truth , the great truth , let up god and christ greatly in it , beleeve strongly , trust not to your righteousnes : let not your sinnes stand in your way , this cost the divells eternall condemnation ; this is the truth they stood not in , this is the thing they most of all oppose . therefore worke what you will , so you beleeve not , they care not , unbeliefe is virtually all ill , therefore fight especially against that . thirdly , feare sins against great and strong light , the divells abode not in the truth , that truth they forsooke was exceeding great , it was truth with a witnesse , exceeding evident , and apparent , therefore it carried them into the lowest sinke of sin , which is a deadly hatred of god , and all goodnes , and all his creatures , which ariseth much from the light they fell from , like to this fall of theirs , is the sin against the holy ghost . having seene their sin , wee come to their punishment , which in many respects is necessary for us to know in order to this subject as wee shall see . the place of their punishment , seemes to admit of a double consideration , either that of their ultimate punishment , after the day of judgment , or that for the present . this distinction is gathered out of severall places , especially that of iude ; that everlasting fire , which christ speakes of math. . . the common residence of the damned and divells , seemes rather to be prepared for them , then possessed already by the divell and his angells : the same may be understood of that utter darknes where shal be weeping & wayling and gnashing of teeth , math. . . this seemes to be the most abject , vildest and remote of all the rest ; there is the same reason of opposites , the saints shall shine as the sun in the glory of their father ; and as the favour of god is called the light of his countenance , and the saints are said to be in light , so the wicked and divells to be cast into utter darknesse . againe as the holy angells and saints are in the highst heavens , with god and christ , so the divell and reprobates , shal be in the most remote place from all these furthest from god and all good , and light , and comfort . between you and us there is a great gulfe , luk. . . this place may be either neere the center of the earth , or in the depths of the great waters , that is , most remote from the highst heavens , and this appeares by that place luk. . . where the di●ells besought christ , that hee would not command them to goe into the depths , as apprehending that eternall judgement to which they were destin'd , and having it ever in their eye to astonish them , and dread them , therefore they were affraid of christ , and besought him not to torment them before their time ; but for the present according to that in peter , . pet. . . the angells that sinned are cast downe into hell , as wee translate it , not intending by that the place of their ultimate punishment , for hee saies , they are reserved in chaines till the judgement of the last day , as malefactours that indure a good piece of their punishment , by the hardnes of their prisons ; but the place of their present abode is either in the aire , waters , or under the earth , as eph. . . they are called the prince of the power of the aire , and in that place of math. they besought christ they might possesse the swine : and they carried them into the waters , the place of their abode : some also live on the earth and under the earth , from whence they make their dreadfull apparitions , as hee that came up in the likenesse of samuel . next wee come to consider that place of iude . i will not comment upon it , because i bring it but as a proofe : the apostle saith heere , the angells are reserved in everlasting chaines under darknes , untill the judgement of the great day : by these chaines divines understand , ( besides their guilt which bindes them over to punishment , ) the divine power bridling and determining the angelicall strength , either intelectuall , or operative , so as they are not masters of their abilityes , but are bound up and restrained , they have not liberty of acting , which the good angells have , though god permit them to do much , and they are called everlasting chaines , because though by them they shal be reserved to judgement , yet these chaines shall shackle and binde them for ever ; by these words under darknes , is meant as before , the absence of the light of gods countenance , and also in darke obscure places . this distinction of a double condition of the evill angells till judgement , and after judgement , is necessary to be knowne , ( in respect of the subject in hand ) because if they were in their tearme already , and utmost place , they would have nothing to doe with men , in regard of tempting , not with men of this world , because they would be secluded hence , nor with the damned , because they in respect of their condition , are already obstinated in ill , nor in all reason do they punish them in hell , for wee finde no peculier ministery , which the divell hath over them in hell , but they goe thither to be tormented with the divell and his angells , rather then by them , as wee finde nothing of the ministery of the good angells in heaven to us ; therefore the knowledge of this is necessary to us , that wee may know they are heere with us , not in their place and tearme , and that the minister about us , and are very active concerning us , which in utter darknes and everlasting fire they will have little leasure to doe . let us consider this a little , that the whole universe of rationall creatures are under chaines and bonds in order to an eternall state , this will have an influence into our practice : of the angells wee have spoke already , you see how and where they are bound : men also are in the same condition , some are under the bonds of election , others under the bonds of reprobation , reserved both of them , by the chaines of gods decree , to eternall glory or wrath , which is to follow ; this in the decree hath been for ever , but since the fall the bonds have seazed upon men , an attatcht them assoone as they have had a being , so as they have lyen under the arrest clogged with shackles , and chaines , which of themselves they could never put of : they have had a wound in their wills , and a blindenesse in their understandings , the spirit of bondage , through conscience of sin , and feare of wrath to come , have fallen upon all men , who have not gone sleeping to hell . now then see the use of christ , luk. . . hee was sent to heale the broken hearted , to preach deliverance to the captives , recovering of sight to the blinde , and to set at liberty them that are bruised . heere is one that can knocke of your shackles , can breake those bonds ; indeed hee layes another yoake upon you , another chaine , by it you are reserved also , but it is to everlasting joyes , it is to a crowne that fades not away , and it is a yoake , but it is a light one , not which shackles and fetters , but advanceth your motion , and is a comely ornament to your necke , they are the bonds of a friend , it is such an imprisonment as excludes bondage , as gives liberty : let those therefore that are invironed with those chaines , that are honoured with this yoake , glory in their bonds and walke as freemen , these are markes of their libertie , and badges to distinguish them from slaves ; let them walke livelily and cheerefully , not as men bound up by a spirit of bondage , and reserved under darknesse , but as men set at liberty and in a joyfull light , with singing in their mouths , and laughter in their faces , and joy in their hearts , that they may be knowne by their lookes to be the sonnes of the most high , and heires of a free kingdome , and let your actions and steps speake libertie , every one freedome from sin , from lusts , from corruptions , that there may be a glory in every motion , and an impression of sealing to eternall life . secondly for those that are yet under those ill yoakes , let them consider to get loose , or they will finde a worse state behinde , they will finde themselves , but reserved to judgement , though one would thinke , the yoake they beare , the yoake of lusts bad enough , to be servants of sin , and corruption , of lust and pride , yet they are reserved to worse : change your bonds therefore , rest not till you finde your selves bound by other cords , bonds reserving you to everlasting joy and happines . wee have considered the divells already , under two heads , one of their sin , another of their punishment ; that of their sin wee have dispatch't with the corollaries drawne from it . in respect of their punishment wee considered them under a double consideration , either that present , or that which remaines them heareafter , and founde it usefull for our purpose . wee will consider now of their spirituall punishment : first for their will , they are so obstinated in ill and in hatred against god , and christ , that they cannot will to repent , and be saved ; they are that wicked one by way of eminency : what death is to us , that the fall was to the angells put them into a pertinatious , and constant state of ill , but the reason of this was the judgement of god upon their sin , which was against the holy ghost , because willingly , and knowingly they opposed the truth and gospell of god , therefore sayes iohn , hee that committeth sin is of the divell , for the divell sinneth from the beginning , . ioh. . . not hee hath sinned , but doth sin , that is pernitiously , and constantly , as a fruit of that great first sin . for their knowledge that it is exceeding great in it selfe , is without all question , they being of the same substance with the other angells , indued with a most excellent knowledge of things , and a most tenacious memory . it appeares also , secondly from their experience of things from the creation of the world to this time . thirdly from their office , which is to delude and deceive the reprobates , and to try the saintes which require great ability of knowledge . fourthly from this that they are the great masters of all the impostures that have bene in the world , of all sorcerers , witches , and southsayers , who for title call the divell their master ; yet notwithstanding , their sin , hath given their knowledge a mighty wound . for first their naturall knowledge is maymed exceedingly , there is darknes mixed with it , they lost what man lost and more ; adam could call things by their names according to their natures , but who can do it now , and proportionably to their more eminent nature and sin , was the greatnes and eminency of their losse . secondly in their knowledge of things divine , and revealed , in many things they fall short , they beleeve enough to make them tremble , but many the best and most things were lost to them , what they see , they see but by halfe lights , and therefore though the divells understood more of christ then men not enlightened by god , and they could tell that paul and his companions were the servants of the most high god , also iesus they knew , and paul they knew , acts . . they have whereof to beleeve and tremble , iam. . . they raise from the effects some darke and obscure knowledge : yet in things of this kinde the divells beleeve not very many things , which they should have beleeved , if they had stood , and therefore are called darknesse , and the power of darknesse , because they are exceeding darke in themselves , in respect of the good angells , and of what they might have beene . but now then thirdly to see things , as the good angells and holy people doe , ( to wit ) the beauty of holinesse , the evill of sin , the lovelinesse of god in christ , the glory of god , as father to his elect , such sights as might gaine and winne them to god , they are perfectly blinde in , and understand nothing of , ( and as i have told you before , they never saw god as the elect angells did , they never beheld the face of god ; ) so nor now can they see him , as the elect , both angells and men doe , but heere lies the greatest darknesse , which they can never overcome . their spirituall punishment will appeare also , by those names , and titles , attributed to them in the scripture , they are called perverse spirits , and uncleane spirits , from their quality and office , they are the authours of uncleane thoughts , and actions , they are called , the evill one , the enemy , viz. to god and man , the father of the wicked , iohn . . also the divell , the calumniator , the tempter , one whose worke lyes in deluding and depraving man. also the god of this world , hee would be worshipped as god , as hee hath also a power over men , . cor. . . so hee would have worship from them , as they have also formally , and explicitely from such as personally give themselves over to their service . they are stiled also the governours of this world , or rulers , . eph. . which governe wicked men , in and to their lusts ; also roaring lyons , . pet. . . from their fiercenesse and malice : a murderer , authour of our death and all murthers : also beliall , . cor. . . what agreement hath christ with beliall ? this signifies irregular , without yoake and discipline , such hee is himself , will submit to no law , but what the power of god layes necessarily upon him , and such hee renders his . the use that i shall make of all this to our selves , is , that wee dread the spirituall punishments of sin : sin drawes along a dreadfull chaine after it , the little sweet that was in your mouth , that your rolled under your tongue , which you judged so good , the tast of that is presently gone , but there is a long bitter followes , the pleasure is but skin deepe , reacheth but to your sence , but the effects of it are felt upon your conscience and minde , your most noble parts ; the pleasure gives you the enjoyment of a minute , such a one as it is , but the paine is of your life , perhaps of all eternity ; but how miserable is it to drawe on a trayne of spirituall punishments , that is , that sin shall be punished with sinne , the truth is , every first sin , carries punishment with it , for it is a punishment to sin in the first act , though wee consider it not , as all holy acts carry reward with them , even in their mouth ; but heere is not all , this sin shall make you sin againe , pharoah was punished by frogs , by haile , by many things , but the hardenings of his heart , as it was the greatest punishment , so it was virtually all the rest : that place rom. . . is dreadfull , because they delighted not to reteyne god in their knowlegde , god gave them over to a reprobate minde , and then they were filled with all unrighteousnes : if wee will not delight in god , god wil give us up to delight in the basest things in the world ; thou little thinkest , that thy proud or uncleane thought , shal be waited on with such a trayne , not onely of punishment , but sin . and this is true to all in it's proportion , to the saints , for sin doth not naturally dispose for further degrees of sinning of the same kinde , for so every act strengthens the habit , but the spirit of god being grieved withdrawes , and when yee are in the darke , the spirit of darknesse is bold with you , and you want light to repell him , and god can when hee pleaseth in consideration of a sin past , let either a sin fall upon your spirit , or an affliction or sicknes upon your body . but oh feare such punishments , they are not onely of the worst kinde , but they are multiplying of evill infinitely , if god prevent not . beware therefore of sin , least you sin , and least you be given over to a spirit of sinning , which is the greatest and worst of punishments , thinke that you know not what sins are in the wombe of this sin , which you are now about ; if to grieve the spirit , to please the divell , to offend god , be dreadfull to you , feare sin above all , not onely for that present act , but for those other sins which may be contained in the wombe of that , and may in time be most cursed births of it . and as austin said of hell , lord saith hee , burne heere , cut heere , punish heere ; that is , in this life : so of sin , o wish rather the animadversion , to fall upon your bodies and estates , your outward man heere cut lord , spare my soule , my inner man , let sinne rather cause death then sin , which is the worst dying . in the next place wee come to shew , what is the principall ministery of the evill angells , for god knowes how to improove every creature , and not onely the power , but the evill of the evill angells , and hee made nothing in vaine , the wicked are for the day of wrath , muchlesse such mighty instruments and engines , as those spirits are , which though they have received a wound and lye under chaines , yet are of mighty ability when god gives them leave to act it . that they are at liberty for a ministery i told you before , when i spake of their punishment , for they are not in termino , they are not yet in the great deepe nor under the sentence of their punishment , they are not in the place prepared for the divell and his angells , but they are in the ayre and the world , where also they are princes , they have the advantage of the place , and powers is also theirs ; now for their ministery which still will come neerer our purpose , the principall and proper ministery of the evill angells is to tempt , and induce men to sinne , they improove all the power and opportunity they have , chiefly to this , this is manifest by scripture , assoone as the world began , hee began this worke with our parents in innocency , in the shape of a serpent , gen. . . therefore christ calls him a murtherer from the beginning , ioh. . . for assoone as the world was , hee gave the greatest blow , that ever was given mankind , hee murthered our first parents , and in them all our posterity , and this was done in a way of tempting and alluring , so paul . cor. . . i feare least as the serpent seduced eve ; shewing that that temptation was the beginning , the first of that kinde that was in the world , the first prancke hee playd , the first execution of his ministery , and as it were the coppy of the rest , therefore also math. . . hee is called the tempter , as being the title of his office , other names hee hath which shew his power , and ability , his nature and his malice , but none declare his ministery so properly as this ; therefore . thess. . . least by some meanes , the tempter have tempted you , and very frequently our temptations are said to be from the divell , so ioh. . . the divell put into the heart of iudas to betray christ , iudas had the corruption in his heart before , which was fit matter to worke on , but it was a fruit of the divells ministery , to suggest that temptation and put it into his heart , so christ told peter , that sathan had desired to winnow him ; wee should have said hee was affraid to die , and being surpriz'd secured himself by a lye , and so should have imputed it to little more then the act of a timerous spirit , but christ said , the divell was in it , and . pet. . . it is said , hee goes about like a roaring lyon , seeking whom hee may devour , that is , by his temptations , and allurements , otherwise hee doth not rampe upon our bodyes , and rev. . . it is said , that the great dragon was cast out , that old serpent , called the divell and sathan , who deceiveth the whole world ; this is his worke , hee sayes , they were cast out , and his angells were cast out with him , which are his under-ministers in deceiving the world , as christ math. . . calls them the divell and his angells . ( of the order of the angells wee speake not now , but that there is a subordination in their state and imployment appeares evidently : ) but heere you see the ministery of the divell , in the most eminent branch of it , which is to tempt , to draw men into snares , and to leade them to misery : if you aske whence hee had his power , for all ministery implyes a power from whence it is derived ? i answer from god , for there is no power but of god , rom. . . which is generally true of angelicall power , aswell as humane , thou couldst have no power at all except it were given thee from above , saith christ to pilate : therefore this power , this considerable ministery to us , is from god , it must needs be so , because els you would set up another chiefe , another supreame , from whence they must derive it , and so another god , every kingdome is under a greater kingdome , and what ever power there be , it falls under a greater , till you come to that which is the greatest and highest , therefore the same reasons that make the divells creatures , make them also subject , and if they be subject , then the power and the mannaging of it is from god. now wee come to consider some reasons , why god gives this ministery to the divells , why it is invested in them by god. first that the excellency and power of his grace might appeare , and be illustrated , and what can doe it more then to see the effect and efficacy of it in weake man , which yet through god is begirt with might , and made able to grapple with this mighty adversary ; so paul when hee grappled with sathan , and doubted of his strength , and therefore would faine have bene quit of such an adversary , and sought god earnestly in the matter , had this answer , be content , my grace is sufficient for thee , my strength is made perfect in weaknesse , . cor. . . which when paul understood , hee gloried in his infirmities and distresses , that the power of christ might rest upon him . they say of some fields that they are good for nothing , but to be the field of a battell ; paul had rather have his soule be the field of that battell , where christ should overcome , then be in the greatest rest , or beare any other fruit . but if you object that the inefficatiousnesse of grace is aswell discovered by this , because even the saints are sometimes overcome ? first by that the divell is no gainer , that little ground hee gets , tends but to his greater confusion , when hee is not able to make it good , but is beat from his strong holds , and forced to quit the field after a victory : as the amalekites that robbed david at ziglag , got nothing , for david recovered his spoyle , and besides that , the other heards that they drove before these other cattle , and which hee called davids spoyle , . sam. . . a man may be a victor in the battell and not in the warre . the saints at last spoyle the divell , unthrone him , degrede him , as fruits of their revenge upon him . secondly for god , his grace is magnified in some sort by our falls , that is , it is shewen that it is grace , that it is freely given , and therefore when his assistance withdrawes , ( as it runs not alwayes in an equall tenour ) wee fall before every touch , not onely of the divell , but of the meanest of his instruments . thirdly it is gods way , and it illustrates exceedingly his goodnes , and bounty , rather to bring greater goods out of evill , then to permit no evill at all , els no evill would befall his neither sinne , nor affliction ; so as gods glory is still illustrated , either by enabling us to stand , or at least to gaine afterward , to the confusion of sathan , and his owne greater glory in the issue , so as the reason on gods part stands good . but there is secondly a reason also of this ministery in respect of men , first for wicked men , and reprobates , god will have them hardened , hee will have them deceived , there is a worke to be done upon them that they may be surely damned ; if you aske the reason of this , i will aske what art thou ô man that disputest against god ; and if god will give men up to beleeve lyes and send them strong delusions , as in . thess. . . who is so fit to be the messenger as the father of lyes , who will doe it most hartily , and most efficaciously ; and therefore . kings . . one of those spirits , presented himself for that worke : i will be a lying spirit ( sayes hee ) in the mouth of all his prophets . so when god will have men filled with all unrighteousnes , fornication , wickednes , as rom. . . who is so fit to blowe those bellowes , as the uncleane spirit , and since god ordinarily converseth with men , not immediately but by mediums and instruments , by men and angells , by ministers , and ordinances , who is so fit for this base imployment , as the worst of creatures , the divell . but secondly there is great reason also for it , in regard of the saints , of the glory and crowne which they shall gaine by victory , a man is not crowned except hee strive lawfully , . tim. . . now how shall hee strive if hee have not an adversary , and if for a crowne , hee must have a great adversary in some sort proportionable to the prize ; every saint is a souldier , as in the same chapter of tim. ver . . god hath put us into the lists , he hath armed us , and given us mighty aydes , wee have a glorious king and captaine iesus christ , fellow souldiers , the whole host of angells and saints , and for prize a crowne of righteousnes , a crowne of glory , therefore wee have a mighty enemy , whose worke and ministry , is to oppose , assayle , and tempt , one fitted at all points for a combate , that knowes all the wiles in warre , and is mighty in strength , and the end is that great victories might have great glory through iesus christ ; but besides this , there are other reasons , as that this great enemy , this adversary might drive us to god , and cause us to sticke close to him ; god would have us alwayes heere with him in a spirituall converse , as heareafter wee shall be in a personall ; nothing will make us keepe our strength , as the assurance of a mighty enemye if you depart from god but a little , you are sure to be overcome . now god that loves our company , hath formed this meanes , to drive us to him , and there to keepe us on such tearmes as wee may not dare to depart from him . and thirdly that wee might be kept in an humble watching , praying , that is in a holy frame ; what afflictions doe , that should temptations doe also , because they are of an higher nature , and more considerable to us . first , that if there be such a ministery as tempting to sin and departing from god , let the saintes blesse god for their ministery which is so much otherwise , that is , both the ministery they are for , which is to serve god , to doe good , to drawe men to god , to incite to holinesse ( which is angells worke , ) and also the ministery they are under , for they are not under this evill ministery , as they are under god , and the good angells , the wicked are so , they are in some sort subjected to it , for their good and advantage , but the ministery they properly fall under as their owne , is of another kinde , as wee have formerly shewne . secondly , then wonder not that evill men are so wicked , there is a ministery upon them for that purpose , an evill spirit from the lord is upon them , and god hath forsaken them ; be not scandalized at the evill of any that is not under the ministery of god , and the holy angells , for they are prest and ridden by another spirit , and they cannot but goe when they are so driven . thirdly , take heed yee be no occasion or temptation to sin , it is the divells worke , doe not that vilde worke , it belongs to the divell and his angells ; you may commit this sin amongst others , to be an occasion of others sins , though not of purpose , but through want of care and watchfulnes , but take heed of this , though it be but by accident . fourthly when yee see men rise to a height in wickednes , doe not thinke they shall presently be destroyed , and sent to their place , they are cast perhaps under sure bonds , for destruction , but as the divells , they are at liberty for service and ministry . god will use them as hee doth the divells , for base and filthy worke , before hee will cast them into the great deeps . fifthly labour for holinesse and wisedome , that yee may be fit for a ministry ; the evill angells are indued with great strength , because they have a mighty worke to doe , you have a ministry also , to serve god and man , to doe great workes , but where is your ability , labour also for holinesse , that you may be mighty to worke . sixthly , if so good an account may be given of the divells and their ministery , which is the worst thing in the world , doubt not but god will justify well enough all his actions to the world one daye . seaventhly , dread not your adversary , hee shall prove your crowne . eightly , since there is such a ministery to tempt and deceive , keepe close to your strength , depart not from your coulours , the divell is to hard for you , if hee take you alone , ye cannot fight with him in single combate , if you take your selves from gods ordinances and wayes , you will be as an excommunicate person which is delivered up to sathan , so you may deliver up your selves . ninthly , be secure on gods side , this is but a ministery , hee will have the victory , and the glory , hee overcomes for the present often the infirme and weake will of man , but the power and grace of god never : consider that his power is from god , and his ministery is for him , in those that perish hee is the mighty minister of god , for their destruction ; the skirmishes hee obtaines of the saintes , hee shall have little cause to boast of at last , when hee shall see those saints , filling the seats of the wicked , and falne angells , so as for gods manifestative glory hee shall serve to advance it , aswell as all the other peece of the creation , for his essenciall it is above his reach , or that of any creature . you have seene the ministery of the evill angells , it will not be amisse in pursuite of it , to consider , how farre they mingle themselves with temptations , and whether they be the cause and authour of all , or of all sinne . it seemes temptations goes before sin , as the cause before the effect , iam. . . . every one when hee is tempted is drawne away of his owne lusts , and lust when it hath conceived bringeth forth sinne . therefore : first to state aright the case of sinne , and then consider how farre hee tempts . how ever immediately or properly the divell may concurre in the point of temptation , yet hee ever concurres remotely , in respect of the sin committed , for betweene the temptation of the divell , and sin , there ever mediates or goes betweene , cogitation or thought , in which the temptation properly and formally lyes , so as hee may be an effectuall cause of temptation but not of sin , for hee may necessitate a man to feele a temptation , but not to consent to it . the divell may represent such an object to us , but hee cannot constraine us to be taken with it , to close with it : the divell when hee temps us , hee doth not binde us , or altogether hinder the use of reason , for though hee may have an ability naturally to do it , it is not ordinarily permitted him , or if it be permitted him , then properly and formally , hee doth not tempt to sinne , but inflicts by gods permission , some evill of punishment upon us , by which our power of sinning , for the present is taken away , which cannot be without an ability of reasoning or working freely : to which wee may adde , that as the divell cannot worke in our wills , the consent of sin , as being the next totall and efficient cause , ( for that were to destroy the liberty , and life of the will , which is to be free and to moove freely , ) as hee cannot do this wholy , so neither as a partiall or halfe cause to operating immediately with our will , bending and mooving of it , for even this is a branch of gods prerogative , and exceeds the spheare of all created capacity ; the will is independent upon all created power , both in its operation and in its being , and is out of the naturall power of all the angells , onely god the first cause of all things , can concurre with the free acts of the will , and neverthelesse preserve its liberty , hee can bend it , and frame it , and reatch it , as free and as immateriall as it is . then first thy perdition is of thy self , oh israell , it is thy cursed will that strikes the stroake for sinne , which all the divells in hell could not doe ; men will be impure , they will be covetous , they chuse to doe evill , that is it which strikes the stroake , lay no more upon the divell then is his due , hee cannot force your will , and it is will wherein your sinne lyes , the lesse voluntary any thing is , the lesse sin , nay hee cannot cooperate immediately with your will , hee cannot bend nor moove it to assent to the understanding , the will and the deed is not from him : let every sin then humble us for the will that is in it , and know that the strength of sin lyes in the will , as that is gained , as that assents , more or lesse . secondly , blesse god that hath preserved you this liberty , and hath left to himself onely , that power over you make good your liberty against the divell , and call in god to your aide , beseech him that can , to bend and moove you , and since hee hath not subjected you necessarily , do not you subject your selves voluntarily . glory over the divell in this behalfe , and make good your ground , which all the power and art hee hath , can never gaine , unlesse you will. for the second point , whether the divell can concurre to the temptation of all sin , some have thought , that there would have bene no sin , without the temptation of the divell , and that there can be none ; but to make the divell so necessarie to all temptations , as that they cannot be without him , i see no reason for though there were no temptation , from without , originall corruption were sufficient to raise temptations to provoke to ill , every one is tempted when hee is drawne aside of his owne concupiscence or lust , and intised , iam. . . so math. . . out of the heart proceede evill thoughts , adulteries , that is , it is a bubling spring , a fountaine for the worst streames : also , considering how ready wee are to kindle and to receive fire from every sparke , without the divell or any rationall tempter , sencible objects may betray us , the lusts of the flesh the lusts of the eye , and the pride of life , something of this nature is that which drownes worldly men in perdition , and destruction , and creats that conflict betweene the flesh and the spirit in the saints , gal. . . the flesh lusteth against the spirit , and the spirit lusteth against the flesh , so that wee cannot doe the things that wee would ; by reason of this opposite streame , of this contrary power , wee are interrupted in our working ; and besides , sencible objects which worke upon corruptions within us , which are apt to receive flame and burne , there are the ill counsells of wicked men , and wee may adde over and above , that without the foment of originall lust and without an extrinsecall tempter , man might have sinned even in the state of pure nature , why not aswell as the angells , which had no tempter , nor divell to fall upon them , which were in their pure naturalls . and they which received so easily a temptation from without , as our first parents , might perhaps have sinned without it ; therefore without all question , if wee speake of the possible of what may be , men may sin without the temptation of the divell : but now de facto , the divell usually , hath a part in all temptations , hee findes matter in us , and hee workes upon it , therefore there are not many temptations , in which the divell is alone , without us , and i should thinke there are fewer , in which wee are without the divell . and therefore the fathers were used to say , when you thinke or doe any evill thing , it is without all question , that yee have a malignant angell exhorting you to it ; also when you speak idlely or doe any evill thing , it is the divells counsell , but doe wee not finde the scripture frequent in this ? the divell put it into the heart of iudas to betray christ , ioh. . . so acts . . why hath sathan put it into thy heart to lye . so ioh. . . christ blames them for being enemies to the truth , and for being lyars , but hee wonders not at it , for hee tells them the divell is powerfull with them , and there is a confirmed relation betweene him and them , yee are of your father the divell , and the lusts of your father you will doe , which may be said of other sinnes , aswell as of lying ; so christ said to peter , get thee behinde mee sathan : hee knew sathan was in that carnall peece of policy , and so paul speaking to married people , bids them not be long asunder , but come together againe least sathan tempt them for their incontinency . what ? was there not flesh and blood in them , and corrupt affections enough , to make them incontinent ? yes . but they wrestle not onely against flesh and blood , as in the text , but against principalities and powers , against the divell in all his strength and power , even in these things , wherein flesh and blood , assaile us also . so sathan provoked david to number the people , . chron. . . which wee would have thought to have proceeded from nothing more , then from the pride of life , and to have bene a branch of it , yet the scripture layes it to the charge of sathan ; now besides these scripture expressions this mingling and joyning in all temptations , may be supposed easily , in reason , by them which shall cōsider the innumerable numbers of the divells , which are ministring spirits for that purpose , ( as i told you before , ) when yee shall also consider the infinite hatred they beare to god and man , which invites them with all diligence , and endeavour to fulfill this ministery , so as they have no intermission , no vacant time from this worke , the divells emissaries , ( wicked men ) how busye are they ? they can not sleepe except they cause some to sin , they turne every stone , and leave no meanes unattempted , but the divell himself needs no sleepe , nor rest , hee is not clog'd with a body , to weary him , hee hath no other imployment to distract him , no food or rayment to provide , to interrupt him , so as hee may minde his proper worke , and indulge to his proper lusts , which is to dishonour god , by abusing man , and therefore hee is ever at leasure either to offer temptations , and begin them which hee doth very often , or when any bubling is of our owne corruptions , or occasion off'red from without , hee is at hand and at leasure , hee hath heart and hand ready to joyne , to sharpen the temptation , and to give it those points it wants , to make it most taking ; so as though possibly man may sin , without the immediate temptation of the divell , as hath bene shewed , yet it is not improbable , that the divell , out of the abundance of his malice , & solicitousnes to hurt , doth concurre actually , ordinarily , to all temptations , and so to all the sins of men , and makes good the words of peter , who sayes , that our adversary the divell goes about like a roaring lyon , seeking whom hee may devour : all this is that ye may know which are the divells parts , and which ours , and how far hee can goe , and when hee stoppes , which is a proper part of this discours . but if you aske and inquire now of the method , and whether usually have the start in raising and beginning those temptations , our owne corruptions or the divell ? there is nothing certaine , or assured in this , but there is ordinarily a variation , with evah it was apparant the divell began , with christ , it was necessary hee should begin , and end , for there was nothing in him , to fasten temptations upon ; with iudas also it is cleare hee began , the divell put it into his heart , and very ordinarily , according as hee is wise and diligent hee begins with us , not onely in those temptations which men say to be properly from the divell , namely in things suddaine , independent , and unnaturall , ( which yet for ought i know , may often have their birth in originall corruption ) but also hee begins in our most ordinary and naturall lustings , and that either mediately , by presenting the objects of lust , or passion , or by stirring and mooving the humours of the body , that the body may be more fittly disposed , to be mooved by the object , or els immediately , joyneing some internall persuations , and reasonings to the motion of the object , which may more easily leade and facilitate us , to the consenting to such a lust or inordinary . it may also be on the other side , that corruption mooving freely , and of it self , the divell may adjoyne himself , as hee will neglect no probable occasion , to promote his worke , and it is possible that some motions , may escape him without his concurrence . for though hee be wise and watchfull , yet neither doth hee foresee all future things , nor perhaps doth hee consider all present things , instantly , and assoone as ever they are in act , especially such as give the least impression upon the fancy or some of the fences , which may be supposed rather of more transcient acts , of thought , of suddaine and passing things , then of any thing of greater moment which lyes longer in thy minde , and are premeditated , it is most probable the divell is never wanting to them . thus you see how hee stirres in sin , and how hee mingles himself with temptations , which is according to scripture , and the sence and experience of our owne heart . from that therefore which hath bene said in the first part of the second point ( viz. ) that our owne corruptions can furnish us with temptations , though there were no divell ; let us be sencible of the miserable condition wee are in , and cry out of the body of death , wee carry about us as paul did , and learne to keepe the avenues against all lusts , which may finde away to us by our sences , by the example of others and by ill company aswell as the divell ; watch our hearts , out of the heart proceed evill thoughts , &c. the divell could hurt us no more then hee did christ , if hee had no more matter in us , subdue corruptions , mortifie lusts , and the divell wants so much footing , the fire is ours alwayes though the flame be his , quench the fire ▪ take away the subject matter , and then yee defeate and vexe him , as hee doth you with his wiles . but then secondly see the need of watching , yee fight not against flesh and blood , yee have a nature that you cannot stand before without a speciall assistance , that yeeldes without a blow , or with an easy touch , and wee have a divell able to adde strength to the bluntest weapon , to stir up corruption , where they are , most mortified , who is sufficient for these things for this combate . fly to christ to the lyon of the tribe of iudah , to resist for you this roaring lyon. thirdly in our watching thinke much of the divell , have him evermore in our eye , and by knowing his nature , wiles , and methods , and his ministery what hee doth in the world , hee instructed for him , as for an enemy , set him up as a but to shoote against ; but in our confessions , charge onely our selves , acts . . peter said to annanias , why hath sathan filled thy heart , hee chargeth him , reasons it out with him , not with the divell , it was an evasion in evah to excuse herself by the temptation of the divell , and in adam by evah , therefore the charge of sin is ours , not the divells . wee have last insisted upon these two heads , what influence the divell had upon sin , and then secondly , what influence hee had upon temptations , and how hee usually concurred in tempting , whether no temptations were without him , and how hee either begins , or joynes with us in them for the severall manner or wayes of conveying his temptations to us , either by presenting sencible objects , or by speaking to us , from without as the divell did to evah , and doth to many in apparitions , or by applying himself to our fancies , by an inward commotion of our humours , and stirring of the phantasmes , these with the like it will not be needfull to repeate againe , but referre you to what i delivered , concerning the good angells in the former part of this discource . but before wee finish this head of their ministery , there is one thing more which would be touch't : how those ministeries are distributed , and whether there be divells appropriated to such vices or to such persons : some have thought that some rankes or kindes of divells , have bene to tempt , to pride , others to lust , others to covetousnes , &c , as being called in some places a lying spirit , in other a seducing spirit , in others a spirit of fornication , &c. but it seemes not necessary that these spirits should be ever divers , but that the same may doe severall things , in divers times , and may from the effects on the world gaine those names ; nor is there any such distinction in the good angells , but the angell keepers , as you have heard before , promote to all good , oppose all evill ; so the same divell tempted christ to many severall things , to distrust in god , and to worship him ; so iobs divell had power , not onely over his cattle , and children , but his body also ; and besides , all the evill angells , have knowledge , power , and will enough , to tempt to all vices , and as much , as in them is , they will loose no opportunity , to vent their malice and hurt us , therefore others distinguish their ministery according to the object of it , persons , and states , and societies , and therefore quote those places of dan. . . . where mention is made of the kings of persia and greecia , which opposed michael their prince , and understand also that place so , of . cor. . . there was given unto mee the messenger of sathan to buffet mee , and that curse , psal. . . let sathan stand at his right hand ; and the liberty the divell obtained upon iob , which are still supposed to be certaine peculiar divells , set out by sathan their prince for that particular ministry , to such a person or state , though they must beg leave of god for the execution ; this is not improbable , for sathan hath ever bene the ape of god , and there is no doubt of his will for this method , ( which hee sees so advantagious for the saints in the other ministery , of which wee have spoken , ) if his power faile him not ; now if hee have instruments enough and god permit it , there is no doubt of his power , and where god permits him to tempt , hee will sure permit him to use the best methods , and of the other , ( to wit , ) that hee wants not instruments , there is as litle doubt ; the host of heaven was great , and there were angells enough that fell , to conflict with all men , sathan could spare a legion for one man , to doe a great worke . consider the difference betweene the saints , and the wicked , in the point of temptation , i shewed you before that the saints , and onely they , have good angells for their guardians , heb. . . the divell doth not faile to allot them evill angells also ; but what becomes of the wicked ? an evill spirit is upon them , and god is not with them ; this shewes first the excellent condition of the saints , and the difference betweene them and the reprobates ; the saints ly bound under the decree of god , under the ministery of angells ; the wicked are exposed as a prey to the divell already . but secondly let this difference in our state cause a difference in our working , and resisting , it should be a shame for the saints to fall , and faile as doe the wicked , alas they have not those aides , those sights and visions , those contrary whisperings ; where is the good angells that should conflict with the other , they want the contrary principle , they want the externall helpes , they have some darke sights of god , some whisperings of conscience , though in great sins a louder speaking , but they want the spirit , the good angells a new nature , therefore in these respects , the sins of holy men , are capable of greater aggravations then the wickeds are , and god is more displeased with them , they are not left to the wide world , they have custodes , and testes morum , those which are witnesses of their manners and keepers , also , god is at the charge of giving them , tutors , and governours , great and holy guards , they must breake many cords , many bonds , before they can reatch a sin ; let this consideration strengthen us , and begirt us to holines , and incite us to pitty , and helpe wicked men , which that wee may doe the more , and may more fully fall under our governours , and tutors given us by god , and may see reason why wee should not sin as do others : let us consider a little out of the scripture how exceedingly the wicked fall under the divell beyond what the saints doe , by the decree and permission of god , eph. . . in them hee workes ( sayes hee ) that is efficatiously , hee workes his will in all the pieces of disobedience . also . cor. . . . our gospell is hid to them that are lost , whose mindes the god of this world hath blinded . so . tim. . . they are said to be taken captive by him at his will ; hee hath them in a string , hee can drive them to any madnesse , or folly to oppose the truth , as in the preceding verse , though it be clearer then the day , or any other thing . therefore els where sathan is called the god of this world , and the wicked , the children of the divell , who fall under his lawes , easily and naturally as children doe , now none of these things is spoken of the saints . why ? because they are under another god , another tutor , other guardians , hee hath neither that power nor those meanes of deriving it , if sathan stand at our right hand , our good angell stands there also ; if the divell use all his arts , god hath his methods also ; therefore let it be no matter of our glory , that wee are not as the wicked are , but of our shame , that wee come neere them in any measure , and of our glorying and prayse to god , who hath put us in the other predicament , where though you have the divell who assaults us with all violence , yet hee prevailes not , because you have god and the good angells to oppose him . in the next place under this head of the divells ministery for temptation , wee may consider which way hee layes himself out towards mankinde ( that is ) toward the saints , and others , for though his power be limitted towards some more then others the temptations in respect of the subject matter of them , the things to which hee tempts are the very same . hee will venture upon the saints , even the greatest things , though perhaps in some difference of method , that wee may see by his temptations to christ , and the reason is , because hee is not ever assured , who is a saint , and who is not , they may be of his owne ; and because a little ground gained of them , is a great victory , and because if as sometimes hee doth hee can bring them very low , hee makes trophyes , and glories in their blood and shame very much . to handle this at large were to make a treaty of temptations , ( which i at all intend not in this subject ) for as i told you , there is scarce any temptation , with which the divell mingles not , but to point at some heads onely which the scripture mentions , or experience . and first , as greatest haters of god , and his glory the divells oppose with all their might the worship of the great god , and in order to this , they would hinder the knowledge of him , they would ecclipse the light , with the greatest and thickest darknesse , how much they are in this , appeares in that bold tempting of christ , when the divell durst venture upon a motion of worshipping him , in plaine tearmes , and offered all for it : this all auntient and moderne stories witnesse , the first thing the divell makes out for amongst his , is an alienation from god , and a shaped and formed worship to himself , for which purpose hee hath his assemblings , where hee appeares personally , as appeares by the confession of many hundreds : and therefore antichrist his eldest sonne , whose coming is after the working of sathan , . thess. . . ( that is , who workes even as sathan workes hee doth the like ) ver . . hee opposeth and exalteth himself above god , so that hee as god , sitteth in the temple of god , shewing himself that hee is god : so as now to be of his party , is to be of sathans party , to obey him , is to obey the divell ; let them consider this who are bold to vary in doctrine or worship , from the word of god , they fall under a mighty temptation of the divell , it is his most naturall temptation , they strike at the root of all obedience , that strike at the rule , which is the head of worship , this is to draw men cleerly and immediately from god , let us advance the glory of god ; and the worship of god , so yee shall be fighters against sathan , as the others are fighters against god , thinke the promoting of the knowledge of god ; and the worship of god , to be the greatest service you can do to god , and the greatest head you can make against the divell . secondly as i told you formerly , they are the greatest enemies of christ and the gospell , which was in all likelihood the occasions of their fall , hee shall bruise thy heele , was prophesied of him of old , that is , hee can goe no higher , but what ever hee can , hee shall doe . before christ came hee opposed the beleeving of the messiah , laboured in his instrument to destroy the whole nation of the iewes , by antiochus ; when hee was borne would have destroyed him by herod , math. . fell fiercely upon him in the wildernesse , tooke him at an advantage , carries himself , so in every respect that christ calls him the enemy : the enemy came and sowed tares , math. . . and as at other times more grossely , so amongst the saints more refinedly , hee opposeth gospell-worship , gospell-preaching , would mingle some things of worke and merit , with the free doctrine of justification , some thing of doubt , and slavish feare , with the free glorying in our portion , with joy unspeakeable and glorious , some thing of pompe or slavery with the free , and simple governement , and administration of the worship , and discipline of christ , so as pure and naked gospell is little knowne , or preached by the ministers and professours of it . therefore what the divell abaseth , let us exalt , let us desire to know nothing but iesus christ and him crucified ; let christ in the kingdome of christ be all in all ; let us beleeve , though wee be nothing , let us rejoyce , though wee be worse then nothing in our selves , that is , to make good the gospell , that is , to resist the divell , let worship be administred according to the rule , though it want pompe and applause , and let the power of the gospell appeare in changing our natures , in healing our lusts , grace came by christ ; let the notion of gratefulnesse worke in us , as effectually as that of merit , let the love of god in christ be strong as death , let his dyeing love constraine us to live to him , who dyed for us , this is to magnifye the gospell , which the divell would depresse ; if you beleeve strongly , if you rejoyce strongly , if you worke strongly , from gospell principles and notions , then ye destroy the divell , then you oppose christs enemy ; i beseech you , let us doe it under this head : doe i not hate them that hate thee , ( saith david ; ) christ hath many enemies , which should be all hatefull to us , but hee hath none like the divell ( as i have shewed you ) therefore hee came to destroy him : the fairest ground of contention that you will ever have with the divell will be this , that hee is the mortall or rather the immortall enemy of iesus christ , if you oppose him under this notion , you will draw christ neerest you for assistance , and fight a battell in the strength of love , and whilst you have your head , you will secure the body and every member , this is to put another notion in to the conflict , not onely to secure our selves from lusts , but to save christ , therefore live according to pure gospell , because the divell opposeth it , wee have thought that to be assured or to rejoyce with joy unspeakeable and glorious , were onely to doe good to our selves , that is the least in it , to a minde well-formed , the returnes are christs , the glory is christs , and the divell ( feeles every blowe ) who is christs enemy , and the enemy , god hath set you up , with whom you ought to make good a warre and to contend for ever , as wee shall see heareafter . thirdly , next to christ , and the naturall and genuine doctrine of the gospell , the divell excerciseth this ministery especially against the churches of christ , and the ministers and teachers of them , ( who are the guides , and lights , ) and members also , either by persecution or dissention ; how hath the churches bene harrowed not onely of old by the assirians , caldeans , &c. but in the primitive times , by the romaines , in all their persecutions , and the turkes ; now this the scripture calls the divells casting men into prison , rev. . . all persecutions , burnings , imprisonment , the divells have done it , kings and princes hath but lent their hands ; that which the divell did to ioshua , zach. . . stood at his right hand to resist him , that the divell doth generally to all those that would serve god in the ministry of the gospell : so paul : wee would have come unto you , ( saith hee ) but sathan hindred , this their acts and epistles shew how hee would have destroyed their ministry ; then hee corrupts teachers , sathan himself is transformed into an angell of light , . cor. . . . . by whose meanes men give heed to the doctrine of divells , . tim. . . hee falls upon the membres also , pursues them like a roaring lyon , . pet. . . accusing them before god day and night , rev. . . first drawes them into sin the cause of gods hatred , and then labours to fasten upon them the effects ; this hee doth amongst men over whom hee raignes drawes them into murthers & witcheryes , and then discovers them , but his usuall care in the church is , to divide and scatter , that hee may raigne alone , by difference of judgements , distracting affections : god is love , and love is the onely cement of communion ; the divell therefore , which is the enemy , with all his might breaks those walls , loosens this cement , that there may not one stonely upon another till all be destroyed . let us therefore treade the contrary paths , learne the rule from the obliquity , aswell as the obliquity from the rule ; it is warrant enough for us to resist what sathan promotes . in pursuite of that great peece of the divells ministery which lyes in temptation , having shewed formerly what influence hee had upon sin , and what influence upon , and concurrence with temptations , wee came in the last place to shew , how those ministeryes were distributed according to vices , or persons , which when wee had made use of , wee came to discover to you some of the divells marches , in his most ordinary and high wayes , that is , the great and generall snares hee leads men into such as sease upon most men eminently , and to their assured ruine , and with which the saints are so clogged as they are rendred unweildy , lesse expedite , and fit for service , they drive slowly , and oftentimes fall scandalously , though they rise againe : wee will pursue two or three of those points more , and so conclude this head , in which i purpose not to be large . another effectuall head of temptation , by which the divell labours to drowne men in perdition , is the lusts of the flesh . peter admonisheth to abstaine from fleshly lusts , because they warre against the soule ; the divell knowes it well , and therefore fights against that parte , by those weapons , our bodies are the lords , and therefore wee should serve him in body as in spirit ; but fleshly lusts though they seems to be especially in the body , yet in truth they moove circularly , from the soule to the soule , out of the heart comes fornications , &c. and when they have past the body and come to the heart againe , the soule is rendred monstrously adulterous and uncleane , so that as the soule is pander to the body , so on the other side the body is vexed and harrowed , beyond its naturall desires , beyond what it would have to satisfy an uncleane and filthy minde , which appeares plainely in this , that the debordments and excesses of no beasts , are so great as those of mankind , in bodily things , because neither the reason of bodily pleasures , or any other consideration , calls for so much excesse , as the satisfaction of a soule , made uncleane , and unpure doth , and therefore where such lusts raigne , and are in their excesses , a thousand bodies would not be sufficient for the drudgery that a lustfull minde would put them to , such lusts have no meane , but not to be , such mindes besides other incōveniences labour extreamely under this unhappinesse , that they conflict continually with impossibilities , because their desires run still higher , and their lusts have enlarged them to a spheare , and capacity that no bodie nor bodily thing can reach or fill ; how contrary this is to god and his holy spirit , besides other things , two things shew , one is that hee pretends to be our spouse , and hath married us to himself in holines and righteousnes , sutable to which bond , and excellent alliance , there is a series of spirituall lustings ; proportionable to the soule , the subject of them , and to god the object of them , which should leade both body and soule captive to an holy and intimate converse with so great and excellent a husband , whose comelynesse should alwayes be in our eye , and whose beauties should ever inflame our hearts , to whom wee should be holy , that is , separate , both in body and spirit , . cor. . . whose loves draw out our affections strongly , but orderly , whose converse fills our minde and enlargeth it altogether , which is health to our navell , and marrow to our bones , quite contrary to the effects of other lustings , which give men occasion to mourne at last , when their flesh and their body are consumed , prov. . . now for this excellent spirit to be out-bid , by so base and harlotry love , that can make no satisfying returnes to have a spirit stollen from him , and layde under chaines , for these lustings are deepe pits , out of which onely an almighty spirit can rescue , to be cast of , as not faire or not worthy , cannot but be deepe in gods heart . — manet altâ repostum judicium paridis spraetaeque injuria forma . in a word to espouse the divell his enemy by the mediation of filthy and base lustings , it is no wonder that men are abhorred of the lord , when they thus fall , prov. . . another thing that shewes how hatefull these lustings are to god , is that these fleshly lusts , in that branch properly called uncleannes , are made the greatest punishment of the greatest sinnes , rom. . from ver . . to . if you aske mee how i intitle the divell to this , besides what was said in the beginning of this head , ( that the divell who shoots at the soule , knowes those lusts ruine it , and therefore useth this great engine against it , ) first how can you make a more proper match then betweene the uncleane spirit , and those lusts , which are properly stiled by god himself uncleaunesse in the abstract , as being of all others most eminently uncleane and impure ; besides looke upon men the divell acts and possesseth most fully and immediately , their god is their belly , they fulfill the desires of the flesh and of the minde , which is ingaged as deepe as the body is in these lustings , and evill affections , . eph. . . and not to prosecute this further , it is extreamely observable that where the divell keeps open court , reignes personally , and absolutely , as hee doth amongst infinite numbers in this world , though wee are not acquainted with such assemblings , therein all beastly shapes and manners , hee doth subject them to the actuall commission , of what ever wee call uncleannes , although oftentimes greatly contrary to their wills and desires , that suffer such things from him , but the bond of their obedience is strickt , and they can refuse nothing , who have subjected their necks to that yoake , this , innumerable and joint confessions of witches and sorcerers , accord upon , of which i could give you account enough upon as good record as story can give us of any thing , although , which also wee may consider , the divells are altogether uncapable of any pleasure , from such fleshly acts , who as being spirits , have neither flesh nor bones nor blood , they do it onely to debase mankinde , and by the most sensuall lusts which fight against the soule , to keepe them at the greatest distance , from spirituall , and heavenly employments , by which onely the humaine nature is perfected and improoved . to conclude this besides what hath bene said already , the scripture saith expresly , that not onely in generall amongst mankinde , but even in the church , and therefore considerable to us all ; it is sathan which tempts men for their incontinency , . cor. . . and it is from him that the younger women waxe wanton against christ , and turne after sathan , . tim. . . . so as there is cause enough to entitle sathan to this high way of perdition , to these lusts of the flesh that fight against the soule , and therefore cause enough for us to watch , him and our selves in this high way of perdition , in which every step wee take is a departing from christ our spouse , to follow sathan , for the scripture calls it a turning after sathan ; men are apt to thinke that it is but a turning after their loves , a turning after pleasures , but besides which you leave which is christ your husband , you follow indeed sathan in that disguise which should keepe us at the greatest distance , in every degree or steppe that way . a fifth beaten path of the divell is pride , the pride of life you may know that to be the divells way , from which god calls you of so earnestly and so effectually : first by his denouncements against the proud and pride , pride goeth before destruction , prov. . . as the herbenger or usher that makes way , a man acted and filled with pride , is upon the very brincke of the precipice of ruine , hee is dropping into destruction , god delights to debase every one that is proud , hee doth but stay , till they are proud enough , that they may be more capable of ruine , and destruction , that they may fall deeper . therefore when pride cometh , then cometh shame , prov. . . and they come both together , pride onely hath the upperhaud ; will you see how god sets himself against this evill , iob . . by his understanding hee smiteth through the proud : hee divideth the sea with his power , as it is said before , but imployes his wisedome and understanding to smite through proud men , that is , to do it most assuredly , to doe it most seasonably for their ruine ; so prov. ▪ . every one that is proud in heart is an abomination to the lord. nothing proud men , looke after more then to be had in esteeme , and in honour , to be admired , and to be to others the objects of their envies , and the measure of their wishes , the rule and modell of their actions , but saith hee , hee is an abomination to the lord , that men are which they are to god , and that they shal be within a while , to all the world , that is , they shal be a loathing and an abhorring , and therefore the things which they would establist shal be scattered , & the houses they would build shal be pulled downe , for so sayes mary ; hee hath scattered the proud in the imagination of their hearts , luk. . . that is , there is a concentration of thoughts , castles that men build for themselves , the imaginations , the thoughts of mens hearts drive to some height , to some high marke , or but , sutable to the fountaine from whence they flow , a proud heart , and when they have wrought them up to a due height and proportion , and looke for the product or result of all , then god comes as with a whirlewinde , and scatters them , and shewes how ill compacted every building is , how loosely it is layde , which is formed without him , so for the other place which i hinted , the lord will destroy the house of the proud , as it is prov. . . that is , not onely their workes in designe as before , but their workes in issue and effect ; god may permit some designes to come to issue , they may build houses and get possessions , but they shal be destroyed , it is a thing of no assurance like a building on the sand , either their foundations shall faile them , or from heaven the lord shall thunder upon them , as hanna sayes in her song , . sam. . . which is a proper way of destroying , and pulling downe proud men , and things , which lift up their head to heaven , but saith hee in the same vers . hee will establish the border of the widdow , that is , a widdow which being desolate and afflicted trusts in god ; as it is elsewhere , widdowes who of all other lye exposed enough to injury , that have no great projects of their owne , no limits , or borders , but of gods making , and little power to defend themselves and theirs from assaults and ruine , god will establish them , sayes hee , the lord will be their keeper , and then they need not feare , there is no fence so good , as what is of gods making , hee hath bounded the sea by an invisible bound , his word , but no bounds are like it , so if hee make a hedge about any , about his house and his wayes , nothing shal be able to touch him , and this leades mee to the other part , that blessed part , which of all other graces is the foundation , the corner stone to happines , and blessednes , and that is humility , when god would bring his sonne into the world , he brought him in the most himble posture ; his condition , his spirit , and his worke , were all of a lowe and humble edition , and whereas it may be said , that this was for our sakes and part of his sufferings for sin , not so onely , but especially and particularly , that , as of all other things , so of this grace also hee might be to us the great instance and patterne , and therefore himself sayes , learne of mee for i am meeke and lowly of heart , and yee shall finde rest , that which all the world seekes after but none finde , but such as are in that condition ; so phil. . . . let this minde be in you , which was also in christ iesus , who being in the forme of god , thought it not robbery to be equall with god , but made himself of no reputation , and tooke upon him the forme of a servant . that is , whither ever his worke or condition leade him , into what ever abasement , into what ever lownesse , thither his minde easily carried him , therefore saith hee , let this minde be in you ; it may be you shall not be lead into such extremities , into such lownes , ( for hee dranke deepe , yet the saints are laid low often , ) how ever let the minde be in you , have a ready minde , a minde prepared , there is nothing fits so for all kinds of worke and communion for doing and suffering , as such a minde , for want of which , either wee are not lead into opportunities of glorifying god , or wee loose them , and soyle them , and make nothing of them : besides this ( then which wee cannot frame a greater argument , ) how is this frame commended to us by god , who best knowes what is best for us , and what best pleaseth him ; hee tells you that hee giveth grace to the humble , iam. . . that hee will dwell with the humble even as in heaven , isa. . . where hee will display his beames for comfort and joy , that hee may revive their spirit and make them live , the truth is , men are seldome empty enough for gods filling , nor humble enough for his revivings , which is the reason why wee have no more of this heavenly influence , but are faine to spin our joyes out of our owne bowells , as the spider doth her webbe , and with contracted and bowed shoulders , to beare our burthens , which a little influence from god would make exceeding light , hee tells you all the ill hee sends , is but to humble you , and hee is forced to do it , that hee may doe you good , deut. . . hee tells you that if you will be pleased with any of his workes , with newes from heaven , you must be humble . the humble shall see this and be glad , psal. . . that is , what god workes in the earth , if you be not humble , you shall not live , to see it , or have eyes to see it , and the humble shall heare thereof and be glad , psal. . . great things are done and no notice taken of them , because men are not humble . the way to take in the comforts and the joyes from the workes god doth , or the saints doe in the world , is to be humble , for proud men minde themselves to much , to consider god or others , not to multiply more places , would you be great in any respect , prov. . . before honour is humility , and prov. . . by humility and the feare of the lord , is riches and honour , and life : if god have destin'd you for these things , that is the gate you must enter at , would you be great in the kingdome of heaven , take it in what capacity you will , math. . . whosover shall humble himself as a little childe , the same is greatest in the kingdome of heaven ; but you will say how comes the divell into this charge , first as hee comes into all sinnes especially such as are great and crying , what ever drawes much from god , or what ever god drawes from much , that is , of the divell , but so is pride , as you have heard . another way by which wee shall intitle the divell to this march of pride , is contention , prov. . . onely by pride cometh contention , the meaning is , by pride alone , that is , pride alone is sufficient of it self without any other reason , to cause the greatest contentions ; for instance , men are not apt to fall into quarrells and contentions , unlesse distempered by drinke , or that they have their passions stirred up by injury , or are distempered , or provoked , some way or other , but pride alone makes men quarrelsome , and contentious to the utmost , and therefore psal. . . the wicked in his pride doth persecute the poore ; the poore middles not with him , hurts him not , but hee is proud , that is enough , and having advantage over him , being on the higher ground , hee pursuis it . so what mighty reproaches and revilings moab , and the children of ammon layd upon the people of god , by which meanes they contended with them , appeares zeph. . . now this , god gives meerly to their pride , and therefore when in the . verse , hee threatens the cruellest desolations to them , he ads ver . . this shall they have for their pride , their pride was enough to intitle them to all , that injury , and to all that punishment . it was pride that caused contention amongst the apostles , their disputations and their strife , who should be the greatest , marc. . . that pride was the disease , appeares because humility was the remedy , ver . . . also math. . . . . where christ tells them that except they be humble as little children , they shall neither be first nor second , they shall not goe to heaven at all , ver . . except yee become as litle children , yee shall not enter into the kingdome of heaven ; and if there be any preeminency , pride obstructs the way to it ; it is humility that opens the doore , ver . . whoso ever shall humble himself , as a little childe , the same is the greatest in the kingdome of god ; it is not hee that puts for place shall have it , but hee that stayes till hee be called : but it were well , if our contentions ended with others , if that were the bounds of them , doe wee not contend with our selves , our conditions , and with god every day ; let a mans condition be never so good , never so incompassed with mercies , pride alone raiseth a contention , picks a quarrell , that is , that alone is sufficient to do it , if there were nothing els . why are wee not contented , why are wee not well , when wee have enough , or to much , do you know what makes the contention , it is pride , yee have food and rayment , yee have not the least part of mercies , yee have not the greatest part of afflictions ; what is the matter why doe yee contend , why doe you walke heavily and dejectedly , it is pride , pride onely , or pride alone can do it , can set you as fiercely upon your condition and upon god , as upon your brother , or your neighbour , yea when there is no cause at all ; it s a glasse that extenuates goods , and multiplyes ills , and which is more then any glasse can do , findes them where they are not at all , this as i told you of lust is a most boundlesse thing , and will send you to impossibilities for satisfaction ; for let no man thinke , it lyes in the power of his condition to make him happy , pride will outrunne it faster then it can possibly flow in upon him , and which is more , pride multiplyes with the flowing in , as fire increaseth by fewell ; consider therefore when you contend with your condition , when you are not satisfied with your estate , it might possibly have bene greater or larger , or fairer , or in a word otherwise , nay when you doe not walke cheerfully and thankfully and contentedly in what you have , ( for that failing is of the same roote , and spring ) then you contend with god , you murmure against god , and this a love from pride , properly and onely from pride , for the judge of all the world cannot but doe justly ; god cannot hurt you , cannot injure , or provoke you , as another may , all your contentions with your conditions and so with god , are onely from pride ; now i beseech you who is the great authour and fomenter of contention , but the divell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the calumniatour , one that breeds ill blood , that doth calumniate and accuse night and day ; hee doth not onely accuse us to god , but god to us , hee accused god to evah , hee told her they should be as gods , knowing good and evill , this temptation tooke , now hee intimated that god made that restraint out of envy , because hee would have none so great and so happy as himself , and therefore there was not so much love in giving you liberty to eate of the other trees , as there was envy and ill will in restrayning you from this , for god knoweth , &c. and hee accused iob to god , doth iob serve god for nought ? a great part of his traynes are spent , in sowing dissentions , in making breaches , in multiplying wrath where it is conceived , in boyling it up to revenge , and then effecting it , and therefore there is nothing , hee traines up his more in , then in contentions , and wayes of revenging themselves , to the utmost , the power of effecting which is ordinarily the reward , his sworne vassalls get for the slaving , and alienation of their soules and bodies ; to conclude , hee is the true king over all the children of pride , iob . . to whom it may be said as to pilate concerning christ , behold your king : for pride was properly the divells sin , . tim. . . it is called the condemnation of the divell , that is , that for which the divell is condemned ; not a novice , least being lifted up with pride , hee fall into the condemnation of the divell . this therefore was his sin , and this he multiplyed and derived presently hee fastened it upon adam , to wish to be as god , knowing good and evill , and although some other sinnes in respect of the constitution , and temper , may beare the title of the master sin , that doth not hinder , but that in a true sence it may be saide that pride is the master sin in all , it is the utmost roote in originall sin , that which lieth deepest in the ground , and can must hardly be reached ; what are afflictions generally for , but to hide pride from man , nay , temptations are let out upon us , and sometimes corruptions , that wee may not be lifted up , so it was to paul , what ever his temptations were , the end of all was that hee might not be proud and lifted up with his revelations ; this therefore is the proper sin of the divell , and hath so great a root in us , of his laying in , at first , and of his fostering ever since , wee should watch him especially in , as that which hath all the evills in it , wee have formerly named , and is of all other things most opposite , and contrary to our peace and comfort . another martch of the divells eminent in it self , and most dangerous and ensnaring to others , is that wee call worldlines , wee know the divel is called the god of this world , and , they that will be rich , that is , they that set their hearts upon it , that propose this to themselves , they will be rich , they will abound , they will , that is , what ever it cost them , though they breake never so many hedges for it , though they tread never so many unjust or weary steps , they fall into temptation and a snare : the divell hath them in his snares , and leades them whither hee will , whither hee hath a minde to leade them , . tim. . . other sins have their aggravations , but this is the most earthly of all other , and in some respects , the most unworthy a man ; and therefore the seate of this lust is ordinarily the basest spirits , there it hath its rise , and growth , and in order to effects , it is the root of all evill , that is , aswell as other vices , it is extreamely fertill of ill , whether you consider the evill of sin , or the evill of punishment for sin , this love of riches , what will it not constraine men to , they will breake all the commandements in a round for the satisfying of those lusts , what frauds , deceits , perjuryes , cruelties , murthers , hatreds have bene exercised for the nourishing of this lust , nay what other sins of lust and uncleannesse , of the lowest and basest kinde ? people often subject their bodies and soules to the satisfying of this affection ; and for the evill of punishment , the apostle saith heere , that they pierce themselves thorough with many sorrowes , that is , they have a carefull and sorrowfull life of it , ( contrary to that good solomon speakes of , of rejoycing in their portion , and enjoying it with thanksgiving ) they are full of cares , and their injoying time comes never , for they grow poore by their riches , they extenuate that in their affection , which to their sence they abound in , when they have more then their chests or their barnes can hold , their hearts tell them this is nothing : besides they expose themselves to the greatest labours , to the greatest wearinesse that is imaginable , they toyle by day , and they cannot rest by night , the feare of loosing pierceth as much as the paine of getting , and there is no end of their travaile ; but there be other sorrowes also , terrors of conscience , and flashings of hell , which ordinarily accompany those lustings , and are the reward and salary of their actions , besides the great evill which i have not named , that they erre from the faith , for having changed their god , and set up covetousnes , which is idolatry , it s no wonder if they fall from the faith , and if not in profession , in deede , become apostates ; i have wondred why this should be said of covetousnes , rather then of any other vice , that is idolatrous , nor a covetous person , which is an idolater , eph. . . it is certain ambition , and pride and self love is idolatrous also , it is true that covetous persons worship the same things that idolaters doe , silver and gold , the idole of the gentile are silver and gold , the worke of mens hands ; materially they worship the same , therefore saith christ , yee cannot serve god and mammon , math . . ye cannot put your trust in the lord and in riches , the lord and riches cannot be your strong tower together , perhaps it may be this , that though in respect of our devotion and addresses other things may be our god , that is , wee may serve them , worke to them , labour to please them , so the apostle sayes , their belly is their god , yet in respect of trust and confidence ( which is much of the worship god hath from us ) riches especially carry it away there , for the world hath got an opinion ( though a very false one ) that riches can doe all things , therefore they vale and bow to it , and trust in it , besides because this is generally received , and men are called wise , when they doe well to themselves ; therefore the apostle brands this especially with that , which is a truth also of other lustings , that in a more intense and earnest pursuite of them , idolatry is committed ; now in this the divell as in other things juggles with us extreamely , one of the baites and snares , with which hee holds those personally and professedly subjected to him , is some money they shall get , some hidden treasure , these poore captives hee abuseth infinitely , and after severall yeares expectations of some great riches , and many diggings and minings , wherein by breaking some method , or other they faile a thousand times , they meet at last with winde in steed of gold , with that which lookes like it , but prooves leaves or dust when they use it . remigius reports that of all the moneys , that the witches that fell under his examination , acknowledge to have received from the divell , there were but three stivers prooved currant , the rest were leaves , or sand , when it came to use ; hee doth the same in effect with all earthly men , either hee deludes their hopes , they get not what they expected , hee makes them labour for that hee knowes they shall not obtaine , or deceives them in their enjoyments , they make nothing of what they possesse , and it is all one , not to have and not to enjoye , in truth , that is out of his power : the comfort of things , the good of things hee cannot give if hee would , and hee would not if hee could , the divell incourageth us to cracke the nut , but god takes away the kirnell , gives it to them that are good , before him ; comfort and enjoyment and delight are the portion of his people , a mans life stands not in the abundance of the things that hee possesseth , that is , the good and happinesse of life , and therefore , a litle that a righteous man hath , is better then the revenues of many wicked , eccles. . . god giveth to a man good in his sight , wisedome and knowledge and joye , that is , wisedome to pursue right things , and to goe right wayes to attaine the end hee desires , knowledge how to improove them , and joy , that is , the good and comfort of things , and life ; but to the sinner hee giveth travell , hee giveth to gather and to heape up that hee may give it to him that is good before him ; they dig the mines , they plough the ground , but the saints enjoy , they reape and gather . therefore particularly to this , let the rich man rejoyce in that hee is made low , and the brother of low degree , that hee is exalted ; that is , shew them god , and heaven , convert them , and they are eaven presently , both are alike neere god , and so comfort and happinesse , that which the world pretends to , but cannot give ; godlinesse with contentment is great gaine , that is , which gives contentment , there is the gaine you looke after , there is the happinesse that wealth promiseth , but it is god that gives it ; now a rich and a poore brother are neere god alike , if the rich at least be made low , if hee have learned not to trust in uncertaine riches , if his pride that riches causeth be abated , and the poore brother be exalted , that is , that hee sees not such a difference in respect of solid comfort , and happinesse , hee sees himself in as good a posture as rich men . indeed that men are , that they are to god , and their true vallue is according to the proportion of their neernesse to him , not to what they are to riches , to princes , or to the great things of this world . so yee see these six heads wherein the divells great temptation lyes , from whence wee have deducted some corollaries , wee proceed to one or two more drawne in generall from that which hath bene said . and first yee see hence the drudgery of the divell , gods worke and the divells , carries wages in their mouth in those pathes wee have runne over , there is nothing but deceit and falshood , a man is cozened , his nature is debased , and to judge a right , the reward of sinning is not onely in another life , and in this life by afflictions , but the very sinning is misery enough , to be defiled and made filthy by lust , to be puft up and swollen by pride , to be made earthly and base by worldly mindednesse , to follow the divell in all , how miserable how vilde is it , how debasing to mans nature ? let the children of the divell , the peoples , the disciples of the divell glory in their portion , wee know it is their shame , they boast in their liberty , they have no tyes or bonds , but wee know that to whom men obey , of the same they are brought in bondage ; now they obey the divell , for they doe his workes , they fulfill his lusts ; on the other side , let not us faile to glory in our condition , and to improove it , how sweet is our portion , the traines the wayes of god are pleasant , all his wayes are pleasant , and all his pathes prosperity , to have naturall desires , which exceed not their bound and liberty to satisfy them , without the fire , the scald , the itch of lusts , to have a spirit so great by meeknes , and humility , as it is above those ills , it seemes most to fall under , to be be-lowe envye , for the world sees not your riches , nor your greatnes , and above misery and shame , to have a spirit so meekned as it cannot breake , againe to be above your condition what ever it is , and to use it , to possesse your estate , and not to be possest by it , to looke on money as a servant of the lowest forme , to pitty them that idolyze it , and to improove more your litle by enjoyment , then they doe their riches by looking on it and idolizing of it . againe to goe further into the consideration of what wee said before , and see how you outstrippe them for another life , in knowing and loving that which they ignorantly persecute , in having your assurance in god , whereas they have none at all , nor in any thing ; i could be large heere in the comparison of our service and our way , which should be the object of our joy and rejoycing , when ever wee thinke of it , and thinke of it wee should often , for that purpose : for since god hath made the miserable condition of the wicked , a foyle to the love of his elect , wee should do so also , and run over by way of comparison , the heads and grounds of our comfort , but i shall rather in the second place intreat you to improove these things , if you know these things , happy are yee if yee doe them ; if you know the differences of your conditions , if you know the wayes of sathan , from your owne , and where they part , happy are you , if you tread those wayes and those paths , and for those broade high wayes , those common roades , these beaten pathes of hell , which wee have described , our wisedome and our glory will be to keepe a loofe of , to keepe farre from them , it will be lesse shame for us to be shamed by other things , to be caught by other traines , then the common snares : although it be true that in the pursuite of those things , sathan useth his greatest wiles , and his finest peeces of subtilty , however let us keepe a loofe of , let us carry a watchfull eye to those great and common snares , the divell may alter his method , but his but , and end , is the same , hee findes these things sutable to corrupt nature , and hee improoves all that is within us , to worke vilde and base impressions those wayes , therefore let us watch him , where hee watcheth us , and let us not thinke that because wee have escaped the pollution of the world , that therefore wee shall escape him , hee spinnes his web the finer for you : which is the reason why i have spent sometime in these particulars of his most usuall martches , that yee might see the way in some of its foulnesse , together with the guide , that yee might see the hooke under the bayte , and be undeceived in things so greatly concerning you . now therefore having your adversary so fully and largely described to you , in his nature , in his power , in his ministry , as hath bene shewed at large in this tract of angells , ( for some peece of the divells power , you must fetch from what hath bene said of the good angells , that wee might not be obliged to repeate things twise ) it remaines that wee should fight , that is , that wee should addresse our selves to the combate , for there is in this adversary what ever might prepare you , and stirre you up to a most formed and exact warre . for first hee is as hath bene shewed a most inveterate and sworne enemy , hee ceaseth not to accuse day and night , hee knowes all our good , lyes in maintaining good tearmes with god ; therefore his care is to beget ill blood between us , hee inticeth us to offend him , and when hee hath done , hee aggravates this offence to the utmost capacitie of it , hee goes about like a roaring lyon , hee goes about ; therefore hee is not idle , hee workes continually , and it is like a roaring lyon , hee hath not onely a lyonish nature in him apt to devour , and to fall upon the prey , but hee is ever roaring , that disposition is alwayes wound up to the height , and intended in him , other enemies not so , so that heere is the worst disposition that can be imagined ever acted and mannaged , with the greatest intensenesse . but then secondly if his evill nature had not much power joyned to it , hee were lesse considerable , lesse formidable , though wee say there is none so weake , but hee hath power to doe hurt ; but i beseech you consider , his power is fitted to his nature , if hee meane ill , hee is able to doe also much ill , there is no part or faculty of your soule or body , that hee cannot reach , and that at all times , in all conditions , in all postures , alone , or in company , idle , or imployed , sleeping , or waking , when you are fit for nothing els , you are fit to receive his impressions ; nor is hee an enemy of the weaker sort , and so lesse considerable , an arme of flesh , against poore fleshly creatures is great , but hee is a spirit ; our originall sin , our fleshly corruptions wee finde evill enough , enemies bad enough , even to the making us cry out with paul of the body of death . but we wrestle not against flesh & blood ; this text tells you you have another kinde of combatant , for the description of whose power to finde fit names , the highest comparisons will faile us , principalityes , powers , rulers , spirituall wickednesses above : they are not called princes , but principalityes , not potentes , but potestates , not mighty , but powers , lord not of a part , but of the whole world , of the darknesse of the world , all the wicked of the world , which are darknesse are of their side , fight under them against us , and all the darknes in our owne harts is with them also , all those fumes and foggs of lusts , all those mists of ignorance , and unbeliefe are part of his armie ; againe , instead of wicked spirits they are called spirituall wickednesses , and that above , both in high things and in high places , they are above us , they hang over our heads continually : you know what a disadvantage it is to have your enemy get the hill , the upperground , this they have naturally and alwayes . againe there are enough of them , they can immediately beleaguer a man , cōpassing him round , possesse every part of him : seaven divells can enter at once into one man , or if need be a whole legion ; doe wee beleeve these things , and are wee not stirred , are wee not affraid , if we apprehend the approach of an enemy , and the towne wherein wee are be in danger , what wringing of hands is there , what praying , what provision , and yet perhaps hee may be diverted , hee may accord ; but there is no truce in this warre , a perpetuall combate , that time you are not upon your watch you will be taken , for your enemy knowes it , if an enemy in warre knew certainely when the watch were neglected , hee would take that time , now hee knowes when you neglect your watch , when your faith and affections sleepe , which of other enemies cannot be said . but then thirdly , if the contentions were for things of litle moment , the matter were lesse , but if there be any thing great in heaven , or earth , that is the prize of this warre , whether it be the happinesse of your life , the peace of your conscience , the eternall condition of your soule , and body , or which is more , the glory of god , for all these are strucke at continually . captaines when they make orations to their souldiers , they tell them they fight for their country , for their possessions , for their wives and children , for their liberties , but what is all this to our warre ? to our prize ? wee fight for peace of conscience which passeth all understanding , we fight for eternall life , wee fight for god and christ , whose glory in us lyes at the stake every day , and suffers , or is relieved by our fighting : i beseech you are not these things worth contending for ? will not so goodly a prize put spirits into you ? some have done wonders while their lovers have lookt upon them , others while they have fought for their loves ; what doe you fight , for nothing ? yes , it is a love you fight for too , & one that fought for you even to death , you doe but requite him , hee is before hand with you ; and doth not your love looke upon you also ? yes . if you can see him , i assure you hee sees you , and there is not a watch you make , there is not a stroake you strike , but it pleaseth him , and it refresheth him , as on the other side there is not a negligence , or a faile , but it wounds him , and afflicts him ; what say you will all this that hath bene said put courage into you , and make you fight , it is brought for that purpose , i beseech you let it put on strong resolutions to please the lord , to resist this cursed enemy , this damned enemy , for so hee is , he carries his condemnation about him ; and yet this enemy which is left so mighty , and powerfull , for our tryall , for our reward , if wee fight manfully , if wee fight the battailes of the lord , ( if wee be wise , if wee will ) all tend to the glory of our victory , to the honour of our god ; onely let us resist the divell , being strong in the faith , to which purpose i will endeavour to search a little into , and to speake something of this heavenly armour which god hath given us for that purpose . wherefore take unto you the whole armour of god , that yee may be able to withstand in the evill day , and having done all to stand , eph. . . in this . ver . wee are bid to take unto us the whole armour of god , as in the . verse wee are bid to put it on , with the reason added , that wee may be able to withstand in the evill day , and having done all to stand . from the first words observe this , that no weapons will serve to fight with the divell but gods , nothing will make you shot-free , but the armour of god , for so sayes the apostle , the weapons of our warfare are not carnall , but mighty through god , . cor. . . so as heere you see the reason , because carnall weapons are weake ones , to be carnall and to be weake are convertible termes , as to be spirituall , and to be mighty , are also ; now you have to doe with a mighty enemy , as you have seene already , therefore you must have mighty weapons , you must have a wedge fit for the knot ; david had never overcome goliah , if hee had not come with spirituall weapons , . sam. . . thou comest to mee with a sword , with a speare and with a shield , but i am come to thee in the name of the lord of hosts , the god of the armies of israell , whom thou hast defyed : it was not the sling nor the stone that did the feate , but it was this mighty lord of hostes , in whose name hee came ; to goe armed therefore against the divell in the strength of your owne resolutions , or your temper , or constitution , or your habits , and education , is to fight against goliah with a stone and a sling , without the name of god ; nay your experiences , your contrary reasonings , they may have influence into your sin , but they will never into the victory , unlesse this stone and sling , these underweapons be mannaged by the name of god. for your resolutions this cunning tempter knowes that there is nothing so naturall , so proper to a man as man , as changeablenesse , as on the contrary , it is the high and incommunicable charracter of god to be without variation , or shaddow of changing , all the matter is but to finde a plausible reason for the saving of his credit . for our temper and constitution , hee hath lusts peculiar for every temper . besides hee can easily perswade lusts to give place to one another for a time , as pride to uncleannesse , &c. and his power is much upon the body , and the humours and constitutions of it , to stirre and worke upon those humours , that by the helpe and mediation of the fancy shall worke to his end , and gaine the will and understanding : as for your education and habits , experience showes that many things that looke like morall virtues , are nothing but the ignorance of ill , or the law of a constraint : besides hee hath his methods , and by a few degrees will leade you to that , and by steppes that would have utterly deferred you , had it bene represented to you , all at once , and for your reasonings , and experiences you will finde that to be the proper weapon , hee is elder then adam , hee is wiser then salomon , set holinesse aside , hee hath beene trayned up to sophistry and deceit , and therefore verse the . the armour of god is applyed to the wiles of the divell , so as you have no reliefe , but what was davids , psal. . . all nations compassed mee about , but in the name of the lord will i destroy them , they compassed mee about , yea they compassed mee about , there was a perfect paristhesis of ill , and enemies a perfect beleaguering , so ver . . they compassed mee about like bees ; you shall see how bees in swarming time , will compasse a bush , so will divells and their effects multitudes of divelish thoughts , and temptations ; a man shall not see his way out , they are behinde him and before him , and as in the words following , they are kindled as the fire of thornes , so the greeke and chaldea reade it , they fall quickly into a great blaze , or the word is also quencht ( as hebrew words signify often contraries , ) they kindle quickly and like thornes , but they quench also as soone , for in the name of the lord will i destroy them , this is all your reliefe to deale with your enemies , as david did , your faith is your victory , whereby you overcome the world , . iohn . . that is , in christ , it is the power of his might that makes us strong ; christ hath a might , a mighty abilitie , hee is endowed with power from above , which being put forth in us , gives us a power to be strong , and to stand our ground , as ver . . for in those words the habit seemes to be distinguish't from the energy and operation , when a man is acted by the divell , either by an immediate possession , or some eminent strong way of lusting , that hee is strong in the divell and in the power of his might , that is , you shall finde a power full operation of the might of the divell upon him , so as did wee not see a humane shape , wee should thinke it were the divell indeed , so greatly is his might acted upon men , with power ; now after this manner should wee be strong in the lord , by the influence of his spirit , by the strength of his armour , other strengths will proove but weaknesse , so much for that point . secondly it is not without its observation that it is called heere and before the whole armour of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no man pretends so little to religion , but hee will doe a little , hee will pretend to some graces , hee will make some sallyes , as if hee would fight , but the difficulty , and the wisedome , and the strength lyes in the universality , there is a chaine in graces , you loose all if you loose one , as iames saith , hee that breakes one command is guilty of all ; and god that gives you armes not to clog you , but to defend you , hath given you nothing to much , it is not the beauty , but the use of an armed man which hee considers : that place which is open , to be sure the divell will strike in ; for hee knowes the bare places , and one open place will serve to kill you aswell as an hundred , therefore god hath made a defence for all , therefore the scripture calls for a growing up in all grace , or in all things , eph. . . . pet. . . therefore peter calls for an addition of one grace to another till you be compleate . adde ( saith hee ) to your faith vertue , &c. for if these things be in you , and abound , that is , if you have all those parts , and that in a way of height and eminency , if they be not scanty and narrow , then you will abound also , that is , you will neither be barren , nor unfruitfull : i beseech you consider this , it is the universality , it is the whole armour of god , that will alone serve our turnes , and which alone wee sticke at ; all difficulty lyes in exactnesse , in bringing things to their end , and their perfection , every one is a beginner and a pretender to learning , to knowledge , to arts , to religion it self , but the exactnes , the universality is the portion but of a few , let us doe otherwise . how good is god , who hath given us a whole armour , let us not shew our selves at once enemyes to our selves , and unthankfull to him , unlesse wee feare neither god nor the divell , on the other side let this comfort us , that there is a whole armour , there is a whole divell , that nature is improoved to the utmost capacity of a rationall nature for ill , for hurt , if there were not a whole armour , wee were undone . thirdly , wee are commanded to take unto us this whole armour of god , and ver . . to put it on , god makes it , god gives it , hee makes it efficacious , but there are our parts also , wee must take it to us , and put it on , there is a sluggishnesse in mens natures , if god would doe all , and men might sleepe the whilest , perhaps they would lye still , and let him trusse on their armour , but this is not the law wee live by , this is not the tearmes wee stand in with god , what wee cannot doe , god will doe for us , but what wee can doe , that wee must doe ; hee doth not worke with us , as wee worke with a hatchet , or a dead instrument , but as the soule workes with the body , that is , in it , and by it , so as the body doth its part , and feeles the labour , the soule at first gives life to our body , so doth god to our soules , when they are dead in sins and trespasses hee quickens them ; also the soule gives guidance to the body and direction , and assistance , so doth god , hee never failes us , hee is still by us , at our right hands , but wee have our parts , our reason , and understandings , our will and our affections , they come into play every day , and if god can do nothing by them , hee will do nothing without them ; this , when men beleeve so much in other things , as they will scarce trust god with any thing , they will see a reason , and a meanes sufficient to produce every event , they will be at every end of every businesse , why doe they devolue all upon him in religion , without stirring at all ? because they minde it lesse , which is the meanes to make god minde it not at all ; therefore i beseech you , let us do our parts , fetch assistance from god , and worke under him , receive influence and spirit from him , and use them , intend mightily what wee doe , for it is to god , and for him ; those that worke under any agent , though never so mighty , do so , and this know , that the more mighty any supreane agent is , the more it intends , imployes , and fills the instrument , as hee that serves a wise man , though hee do nothing but by the direction and appoyntment of his master , yet hee shall finde his understanding intended and imployed , for a wise directer doth more intend , and fill the subordinate instruments , and agents not contra . now hee comes to the end and use of the armour , that they might be able to stand in the evill day , and having done all to stand , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to resist , to stand against ; you see heere is a reall combate , as your enemies are great which you have heard of before , so is the combate , it will cost you resisting , and fighting , and there is a day appointed for it , an evill day , that is , a day of battaile , our whole life is so many evill dayes , therefore sayes the apostle , redeeme your time because the dayes are evill , eph. . . that is , troublesome and full of temptations , if you would make any thing of your lives , of the opportunities you meet with all , of the occasions that fall out , you must redeeme them , a little time and opportunity is worth much , it will be lost to you if you redeeme it not ; so all our dayes are evill , as iacob said , but some more especially may be called by way of eminency the evill day . all the dayes of iob were in a manner evill , because none were without some molestation , and trouble , i had no rest ( sayes hee ) neither was i in quiet yet trouble came , iob . . but the great evill day was , when sathan was let out upon him ; the great evill day to the disciples was when christ was crucifyed , and they were winnowed by sathan ; so there are more especiall times and parts of our life , when god will try us by letting out sathan upon us , but those times and seasons know no man , no more then the day of judgement , and therefore wee must be ever ready for them , upon our feet , and with our armour about us ; standing is a warlike posture , a posture of watch , a posture of fight , it is not a standing still , but it is a fighting , a resisting , yee have not resisted unto blood striving against sin ; god expects that wee should fight a good fight , that wee should quit our selves like men , and wee had need doe so , unlesse wee would be undone , and foyled , and therefore hee addes and having done all to stand , that is , doe what you can , you will but stand , it will be little enough to doe the worke , the enemies are so mighty and great , the warre is so sharpe : god hath an purpose for many holy ends so ordered it , that you shall have worke enough of it ; some carry it thus , omnibus confectis stare , that is , all the afore said fell , and cruell enemies being overcome , having done all , having defeated them all , vanguished them all , you may stand as conquerour ; what a glorious thing will this bee , that as christ your captaine , shall stand last upon the earth , so you shall stand with him , glorying and tryumphing to see your enemies dead before you , when as others that were fainte and delicate , that would not stand and fight and arme : as they were heere led captives by sathan , at his pleasure , so shall be led into tryumph by him at last : thinke of this that by doing your duty , by standing your ground , by arming , and fighting in the power of christ , in the armour of god , this mighty hoast shall lye dead before you , and those which you have seene to day , in this evill day yee shall see them againe no more for ever , you have therefore two things to incourage you : first , the necessity of your fight . secondly , the glory and pleasure of the victory ; necessity will make cowards fight : and therefore commanders provide dilligently , that their enemies may have a backe-doore to runne away , because necessity , and dispaire will produce wonders : i beseech you doe but see , and heere is an absolute necessitie , unlesse you take all this armour , stand , and withstand yee will not stand at last , this is little enough , you must doe all this that having done all , you may stand , but then having done all , you shall stand , that is , stand as conquerour , stand as christ stands , with your enemies slaine about you : you shall have the pleasure of revenge , which heere you may take in by faith , and of victory , the shouting of a conquerour ; cowards have but the pleasure of idlenesse , and the shame and misery of slavery , they have their good times heere , what is their good times ? to sleepe , to be idle , to be abused , and deceived , thy labours are better then his pleasures , then his enjoyments ; what then is thy good times ? thou art comforted , and hee is tormented , thy captaine tells thee thou hast done well , well done good and faithfull servant ; thy conscience tells thee thou hast fought a good fight , but praise is not enough in thy captaines mouth , enter thou ( sayes hee ) into the joy of thy lord , hee shewes thee a crowne of righteousnes , which hee hath kept by him all the while , and which thou mayest thinke on every day , till thou hast it , but then hee gives it thee , hee puts it on : where is now your ambition , where is your spirit , and your courage , thinke not on meane things , but on crownes , and victories , and glories , and if you enter the list , if you fight , do it to purpose , labour so to withstand , that at last you may stand ; so runne ( saith the apostle ) that yee may obstaine , . cor. . . every one is a pretender , and a runner , but few carry the prize , they finde hot worke , they grow weary , and quit the list , thou therefore ( sayes paul to timothy ) indure hardnes as a good souldier , of iesus christ , . tim. . . that is , though thy armes presse thee , and thy worke pinch thee , yet indure , it is worth the while , that thou mayest shew thy self a good souldier of christ , and mayest please him that hath chosen thee , thou must not please thy self in his worke , for hee pleased not himself in thine . christ pleased not himself , this is written , god tooke notice of it , the time will come when hee will please thee , and then it followes ver . . if any man fight , hee is not crowned , except hee strive lawfully or duely , that is , it is not enough to enter the list , and fight , but there is the law of combate , and the law of fight , if you do not fight as yee ought according to the law of combate , the law of armes , if you give over to soone , and stay not till the victory be gotten , till your enemy be profligated , and abased , hee had as good have done nothing , this hee amplifies ver . . by the similitude of a labourer , the husband man that laboureth first , must be partaker of the fruit , for so first hath reference to labouring , not to fruit , fruit and crownes , reaping and glory are the effects of labour , and due fighting ; thinke not to goe to heaven with your armes acrosse , or your head upon your elbow , or with good beginnings , and faint offers , t' is lawfull fighting , t' is hard labour , leades you to glory , and ver . . sayes hee : consider what i say , what were the matters so hard , or the similitudes so deepe ? no , but the meaning is , turne it in your minde , often thinke of it , almost continually , do not thinke to goe to heaven with ease , you can never thinke to much that you must fight hard , and contend lawfully , and labour mightily , and indure all things , as soldiers that would please their captaine , before ever yee shall be crowned and reape , and then hee concludes with , the lord give thee understanding in all things , which shewes how hard it is , for us to apprehend these things aright , so as to have them worke upon us , and to be affected with them to purpose , so as not to have sleight thoughts of them , though they be things not hard to be understood . to conclude , all good things are of god , though wee be taught , hee must open our understandings , as when wee are commanded , hee must worke in us to doe , and especially in the things whereof wee speake . it will not be improper heere by way of incouragement , to consider as what power and might sathan hath , so what bonds and restraints also ? first , all the divells can doe nothing without aformed commission from god , this the example of iob makes most cleare , the divell ruin'd his estate , by the sabeans , but not till god had given him power , hee infected his body with miserable diseases , but hee was faine to aske new leave for it , so . kings . an evill spirit offered his service to deceive ahab , so an evill spirit from the lord came upon saul , but both by commission : so the sorcerers of egypt , they acknowledged the hand of god , when themselves were stopped , it was no more impossible for them to make lice then other things , but god let them goe on a while , that his power might appeare the greater in giving the stoppe ; so zach. . the lord rebuke thee ô sathan , god can doe it though no other can , so christ sayes , the prince of this world is cast out , ioh. . . the prince of this world is judged , ioh. . . hee is not onely under god , but under christ god-man , hee is subjected to our friend and husband , and that in little things . they could doe nothing on swine without leave , luk. . . much lesse can the divell touch us in any thing , without a commission ; besides , what wee have told you of their chaines which peter and iude mentions , shewes the power god hath over them ; and generally wee have this assurance , that a haire from our head shall not perish without the will of our father . so as our greatest enemy is subject to our best friend , and mannaged to our advantage , which should incourage us to fight and secure us of the issue , for the god of peace will tread sathan under our feet , at last , rom. . . the divell and wee are in earnest , but god , as those two captaines lets the young men play before him , and can stoppe them when hee will , hee is in no paine in respect of the combate or issue , but hee hath the pleasure to see weake saints overcome gyants , by hanging on him by the string of faith . god is on our side , and the divell is so subject to him , as there is no greater subjection , let hope then aswell as necessity incourage us to fight , wee have both those arguments in their height ; god will mannage his graces in us , to our advantage , but let us doe our parts . wee come now to the particular peeces of armour , whereof the first is , the girdle of truth , having your loynes girt about with truth , in the loynes is strength , as is sayd of behemoth , his strength is in his loynes , iob . . in them also is the power of generation , for so god sayes to iacob , kings shall come out of thy loynes , gen. . . this metaphor therefore applied to the minde devotes strength , steddinesse and constancy ; on the contrary men that are delicate , effeminate , and unstable , the latine calls them , clumbs without loynes , now that which fits this part , in some thing that begirts it , that the part wherein strength lyes may feele strength from without , and that is properly a girdle , therefore peter sayes , gird up the loynes of your minde , . pet. . . and christ bids us , let your loynes be girded , luk. . . this whether men travell , or whether they fight , or both together , which is our condition , is necessary : for when they travailed , they used to gird themselves , and the belt or girdle , hath bene alwayes a peece of soldiers armour when they fought : you see now a reason why the loynes should be girt to this warre : wee need not goe farre for a girdle , the holy ghost tells us , it is truth , if you aske mee what is truth , i answere in a word , right sights and judgements of things , and sincerity , this is that which girds up the loynes of your minde , and therefore christ addes , let your loynes be girded , and your lights burning , as before luk. . certainely cleare and right sights of things with sincerity , are the most begirting things in the world , this you may know , especially by considering what is the cause of loosenes , and laxenesse , and unsteddines in our course , and yow will finde it , because men are either insincere and unfaithfull , or misapprehensive , and darke ; a double minded man is unstable in all his wayes , because there is a mixture in the principles of his motion , hee hath two objects in his eye , two ends in his heart , and is carried up and downe diversly , according to the predominant humour , and quality , so as yee never know where to finde him , nor can ever hold him , because hee is yours but in part , for an end , such a one was saul and iehu , and so are all hypocrites , the contrarye to which was nathaniel , who had this honour from christs mouth , that hee was a true israelite in whom was no guile , ioh. . . that is , hee was a man round simple , candid , and plaine , which came to christ honestly , not for ends , for lounes , or to intrappe him , as others did : christ himself disdaines not this commendation of whom it was said , . pet. . . that there was no guile found in his mouth , and david sayes , hee is a blessed man in whose spirit there is no guile , psal. . . that is , who is sincere in every thing , having his ends what they should be , and his actions and expressions sutable , that you may reade his heart in his professions and actions ; such a disposition carries you right on , makes you steddy in your motion , without turning to the right hand or to the left , girds you up , and strengthens your minde to motions , to fightings , makes you intend what you doe strongly , because you doe but one thing , that which put martha , into such a distemper was , because shee was troubled about many things , you see then , now how sincerity begirts , & how in sincerity & double mindednesse loosens your loynes , & nerves , but doth not misjudging and darknes doe the same , loosen your loynes , making you unsteddy , and weake , contrary to this begirting ? you will finde it doth : men are what they see , and what they judge , and no other , and though some men doe not fill up their light , yet none goe beyond it , a man wants courage that wants light , and hee that walkes in darknesse knowes not whither hee goes , and that is contrary to this begirting , and hee must needs make many false paces , for hee knowes not whither hee goes , if a man walke in the night hee stumbleth , because there is no light in him , ioh. . . in him - hee hath the instrument of seeing , the eye , but there is no light shining upon that eye , though a man should be sincere , if hee want right lights and sights of things hee will be rendered the weaker and more unsteddy , hee will stumble often , with a good intention about him , nothing gives more courage then knowledge , nothing intimidates more then ignorance ; againe , comfort and joy renders strong and steddy , now light is the embleme of joy , and therefore when the angell came to poore peter , fettred in chaines , as hee was , a light shined in the prison , acts . . so sayes david , the lord is my light and my salvation , whom shall i feare , ps. . . and when in a low condition hee expected comfort from god , thou wilt save the afflicted people , sayes hee , but wilt bring downe high lookes ; for thou wilt light my candle ( sayes hee ) the lord will en lighten my darknesse , psal. . . . now comfort begirts , & comfort you see comes in by light : againe . glory , the apprehension of it , the notion of it , begirts , & renders strong exceedingly , christ , for the glory set before him , &c. did wonders , but light and glory runne together , and the notion of glory comes in by light , isa. . . . arise , shine , for thy light is come , and the glory of the lord is risen upon thee , so it is called , the light of the glorious gospell , . cor. . . there would have bene no glory seene if there had bene no light , and there is a glory also in light , acts . . paul said , hee could not see , for the glory of the light , therefore light is glorious , now this dazelled his bodily eyes , but our spirits see better and more strongly for glorious lights , which gives assurance , and courage , and so strength also ; in a word , our whole armour is called the armour of light , rom. . . so great a thing is light to armour and to strength , according to the more or lesse , of which men are weake or strong to any course to which they pretend , but above all to religion : now for the divell against whom wee arme , doth not hee play in the darke almost altogether , when hee would deceive our sence , hee casts sand in our eyes , mists before us , to deceive and blinde us , and then wee judge of things not as they are , but according to the medium wee see through : so for our comfort how doth hee enervate us , and loosen our loynes , by leading us into darke thoughts of god , and of our condition , how doth hee unsteddy our steps , and intimidate us , by putting scruples in our wayes , and hiding from us those truths , wherein our strength would consist ; if hee can make us insincere , hee hath enough , wee shall then seeke darknes , and chuse it rather then light , of such christ sayes , that they loved darknes rather then light , because their deeds were evill , ioh. . . but be sincere , the right eyeing , the right seeing , the right apprehension of things is that truth which begirts us , and together with sincerity renders us strong and mighty to fight with him , to contest with his wiles , with his lyes , with his impostures , for his dealings with us is nothing els : but be wee but sincere , that is , honest to your selves and to god , and discover him , and hee is gone ; this therefore is a neate cleane peece of armour , fitted for the part , and for the enemy wee contest with all . if you aske what you shall doe for it , i would advise you by way of corrolary to two things , first , converse much with the father of lights , in his light wee shall see light , psal. . . be neere god that hee may shine upon you continually , hee hath no false lights as impostures have to shew their wares by , what ever light hee affords you , is right , and gives you the thing as it is ; hee hath no false glasses , that greaten , or lessen the proportion of things , but such as render them as they are . converse much with the word the booke of lights , all it sayes is true without a reason , though it be all reason , converse with the saints the subjects of lights , they have light that will shine before you , all these lights convey truth to you , the right notion of things ; and that is it which begirts you , renders you strong and steddy , fit to deale with the divell , the father of all impostures and deceits , also think , ruminate much of things according to what true notion you have ever had of them ; in some times and parts of our lives wee have right notions of things , with such sight as carry their owne evidence with them , represent them often to your selves , this will make your light shine to you , your light may be under a bushell in your owne heart , and truth without this , may be to seeke when you should use it , when you should judge and walke by it , you may have many right principles in you , but raked under ashes , but wisedome is to have them at hand and for use , that when the divell comes with his wiles and his mists , shining and blazing , truth may scatter them and melt them , and cause them to waste away assoone as they dare to appeare for example . if hee shall shew the pompe and glittering of titles and honour , and would lead you out of your way , by that foolish shine ; a right judgement of things hath for him , that the outsides of things are for children , that the masks and vizards , either of good or ill are not much considerable , that honour is in truth , that which is lasting , which hath its rise in worth , and is given by god , and wise men , that such honour properly should rather follow , then lead good actions , that the praise of men and the praise of god are seldome consistent , that it is a signe of diffidence of god , to be too anxious to receive honour from men , that there is no reason that should moove you , which the divell can neither give , nor continue to you : i give you but a tast , if hee tempt you to gratify the flesh by lust or idlenesse , by a soft and delicate life , by indulgeing to bodily things , truth will girde your loynes , and make you stand steddy heere in also , by telling him that it is wisedome to till the better part , that nothing stands in so proper an antipathy to the spirit as the flesh , that paul beat downe his body and brought it into subjection , that the body is to be considered onely as an instrument and not to be idolized and indulged to , for it selfe , that belly & meat shall both be destroyed ere long , but the soule dies not , that idlenes is death before your time , with this difference , that it is considerable in your punishment , which death properly is not , for no man is punished for dying ; that iesus christ was a perpetuall motion , that good men have used to finde little rest but in their consciences , and their graves , till they come to heaven , that your condition heere is to be a souldier , to indure hardnes , and fight , for which truth armes you , not to live delicately and take your ease , this might be enlarged in many other particulars , and in these more fully , i onely give an instance , that you may know what i would , and may learne to begirt your selves with right notions , against the wiles of the divell . for the other part , namely sincerity , for the heightening and improoving of that , i shall put upon you but this burthen , love much ; sincerity is immixednesse , and rightnesse of ends , a spirit goeing right forward , drawne right forth , without guile or ends ; love will concentrate all in god , make all lines meet in him , self love makes men insincere to god and others , because it drawes away from the pretensions which are to god , it sucks away the sappe and the juice that should goe into the body of the tree , it is like a cut that draynes the channell , which should runne with full source into the sea ; but love gives all and wishes for more , in no respect so much as to give that also , so as it gathers up the soule and girds up the loynes for god , as bring what subtilties and wiles you will , it measures , all you say by gods interest , so as offer as before , honours , or pleasures , or lusts , it will aske you ; what is this to god , how doth it suite with his ends , how doth it comply with his glory , how is it squared to his liking and good pleasure , since you live if hee be pleased , you are happy if hee be glorifyed , love hath made you so much his , that nothing can be good to you but what is to him , love hath given all in grosse , and therefore can reteyne nothing in retayle , that therefore to mixe your actions or your ends , is to divide you from god , who is your love , and under a coulour of bettering your condition to rob god , and undoe your self together , for love is wise , and will tell you also , that it is good loosing your self in god , and that when by studying for god , you forget your selves , you are then most of all remembred ; i shall adde no more , so much for this first peece , onely remember to act these notions , and sincerity in the vertue and power of him , who is the reall and essentiall truth iesus christ. you have already heard of that peece , which gives the great and generall impresse , that which strengthens the part of strength , that which renders fit and prepared for every good thing , and which is of exceeding great influence into this battaile , the girdle of truth , that is such sights , and such a disposition of spirit as begirts and strengthens to what wee should doe . wee come now to arme the breast which lyes as much exposed , and is as considerable as any part ; for the breast containes the noble and vitall parts , the heart , the lungs , the liver , and for this there is a plate , a breast-plate , and that is righteousnesse , this christ our captaine put on before us , is. . . hee put on righteousnes as a breast-plate , and wee , according to the duty of a souldier that takes his example from the captaine , for so say your brave commanders ( whether in order to fighting or armeing ) what you see mee doe , doe yee likewise , and according to the charracter and impression which wee receive from his fulnesse , wee take on righteousnes also as a breast-plate ; if you aske mee what this peece is , for it must be something spirituall , by which you deale with the divell , i answere that it is holynesse , and innocency of life ; the first peece was sincerity or integrety ( as it lay in the will ) respecting the end and ayme of all our actions , which having a continuall and direct influence upon the end begirts exceedingly ; this is the walke of a christian in order to that end , that righteous and holy frame of spirit by which hee walkes and mooves , justly and holily in all his actions , this is that wherein paul excercised himself so much , to have a conscience voyd of offence , towards god and man , acts . . that is , so to walke as neither to offend the conscience of another , by any scandall or stumbling blocke , nor to offend or wound his owne ; this if you take it generally , one may call perhaps sanctification , not taking sanctification as it is , some times for consecration or seperation , as the vessells or dayes were consecrated , or set a part , but for sanctity , that is , inherent righteousnes , or holynes , or more particularly considering it in the walks and motions of it , it may be distinguish't into piety or godlinesse , and iustice or righteousnes , the one respecting god more immediately , the other men ; such a distinction you have , rom. . . the wrath of god is revealed from heaven , against all ungodlinesse and unrighteousnes of men , so titus . . wee are to live soberly , righteously and godly , there is the distinction of righteousnes and godlinesse , to which sobriety or temperance is added , as a meanes of doing it , and living so , because by it wee deny our selves in wordly lusts , as the words before are , denying ungodlinesse and worldly lusts , upon these two feete therefore , this sanctity or righteousnes mooves vizt . religion towards god , and iustice towards men : to pursue these tracts , were to give you the whole walke of religion , which is not my intent , for i give you now , but an exposition in order to our combate , onely a few things : in this righteousnes there is an order , they gave themselves first to the lord , and after to us , by the will of god , . cor. . . god must be first considered , and secondly , what ever you doe to men , it must be for god , and as to the lord , and not to men , that is , not making them the alpha or omega the rise , or the ultimate end of any of our motions , so as motions to wards god , are first and especially to be considered , first seeke the kingdome of god , & david sayes often , early in the morning will i seeke thee , still god is especially to be considered , hee that loves father or mother more then mee , is not worthy of mee , mat. . . and therefore in respect of intencenesse , you must love god with all your hart , and soule , and minde , & though wee are to doe acts of righteousnes to wards our brethren , with all our strength , yet that intencenesse is required especially in respect of god , and by the vertue of religion ; as for righteousnesse towards man , it is that by which wee are inclined , to give every one that duty and observance which is their due , and under this consideration , falls all men , with whom wee have to doe , and angells also , for since god onely is the object of religious worship , they must fall under the notion and consideration of our brethren or neighbours , for in refusing worship , they say , they are our fellow-servants , & of our brethren the prophets , and of them which keepe the sayings of the booke of god ; so as they refuse not their due , but gods due , which is religious worship , rev. . . and of that moment is this righteousnes , towards our brother ; that the truth of religion towards god , cannot consist with the neglect of this , if a man say hee loves god , and hates his brother , hee is a lyar , . ioh. . . and this commandement have wee of god , that hee that loves god should love his brother also : this in the negative is a sure argument , that there is no religion towards god , where there is not righteousnes towards men , gall. . . the workes of the flesh are manifest ( saith paul , ) unrighteous , unworthy actions , clearily manifest a wicked man , if hee be unrighteous and unjust towards men , hee is irreligious towards god. this righteousnes hath for its measure , or rule , the love wee beare our selves , for god being loved by us , with the love of union , wee must needs love our selves next and immediately , which is that thing wee desire to close and joyne with god ; but others secondarily , as those wee would have also participate of the same good , and from this love , ( the rule and measure of our righteousnes , ) none are to be excluded , that are capable of god , and happinesse , because the roote of love aswell to others as our selves , is god , the measure of which is love to our selves , and therefore no particular enmity should interupt , therefore wee should love our enemies ; you see how wee have stated , and whither wee have ledde this notion of righteousnes , wee cannot leave it in a better place , and it was fit to say some what of that of which the word sayes so much , and which armes so faire and noble a part . but how doth this peece arme the breast , or how is it fitted thereunto ? the breast containes i told you the vitall parts , wherein properly as in the subject , is the feate of life , that holines therefore , that righteousnesse , that image of god is wounded by unrighteousnesse ; by sinne , the divell that wicked one shoots at the fairest marke , and by unrighteousnes wounds , that is it which drawes downe gods wrath , puts a sting into every condition , into death it self , that weakens the heart , makes timerous and fearefull ; the breast-plate in greeke is thorax , and they say it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , subsilite , to leape or shake , propter cordis palpitationem , for the heart ever mooves , but unrighteousnes and an evell conscience , makes it shake inordinately , renders men timerous , and fearefull ; now this peece of armour , this breast-plate of righteousnesse secures you of this , those shaking , those darting wounds , and ads courage and assurance , so prov. . . the wicked flyes when none pursues , but the righteous are bold as a lyon , now the use of armour is to render you , not onely safe , but bold and secure ; contrary to which are those feares , that make wicked men affraid of their owne shaddowe , they goe without being driven , saving by their owne conscience , which is also excelently exprest . lev. . . . and upon them that are left alive of you , i will send a faintnesse into their hearts in the lands of their enemyes , and the sound of a shaking leafe shall chase them , and they shall flee , as fleeing from a sword , and they shall fall when none pursueth . and they shall fall one upon another , as it were before a sword , when none pursueth , and yee shall have no power to stand before your enemies . heere is a disposition , quite contrary to such strength and courage , as this peece , the breast-plate of righteousnes gives , doe you not see now need of an armour , when wickednesse and unrighteousnes brings you into that miserable condition ; unrighteousnes is opposite to the being of a holy man , the renewed state of a man which consists in righteousnes and true holinesse , and to the comfort and welbeing of a saynt , which stands as you have it , rom. . . in righteousnes , peace , and joy in the holy ghost ; marke the order , first righteousnes , which is as i may say , the materiality of peace , and then joy in the holy ghost . but may not the righteousnes of christ , imputed by faith more properly be called , this peece of armour , then our owne inherent righteousnesse or holinesse ? answ. without all question , that is , the roote and source of all our righteousnesse , rom. . . . that the righteousnesse of the law might be fulfilled in us , who walke not after the flesh , but after the spirit . that is , wee are reputed in christ to have fulfilled the whole law , for saies hee , the righteousnes of the law is fulfilled in us ; there were two things the law required , a just suffering for what wee were in arreare , a due expiation for sinne , and a perfect obedience , now in christ wee are reputed to have done all this , for christ is the end of the law for righteousnesse , to every one that beleeveth , rom. . . this was the first intention , and scope of the law videlizet , that christ might justifie and bring men to life , by his observation and keeping of it , and therefore the apostle blames them vers ▪ . that being ignorant of gods righteousnesse , they would establish their owne righteousnesse , by which meanes they submitted not to gods righteousnes , that is , to that way that hee had set and ordained . but secondly , having made them righteous , and acquitted by imputation , and standing right before god ; god leaves us not thus , but the love of god producing in us , and upon us , some lovely effect , makes sutable impressions and charracters , to the relation wee hold to him , you have the print and charracter of a sonne upon you , aswell as the relation of a sonne , which is nothing els but a certaine image and likenesse of his holinesse , and therefore if you bee in christ , you are a new creature , . cor. . . now how can any be a new creature , without the infusion of new qualities , new guists , without an essentiall change , for it is a new creation , therefore the scriptures describes all the parts of this infused holinesse , yee were darknesse , but now yee are light in the lord , eph. . . also : you have put on the new man , which is renewed in knowledge , after the image of him that created him , coll. . . there is for your light , for your apprehensions , you have another sight of things then ever you have had , other lights , other notions . also , you have a new heart , a new disposition of spirit , another bent and frame , and propension , then you have had , so that of ezek. . . i will give you a new heart and a new spirit , and you are to put on the new man , which after god is created in righteousnes and true holinesse , eph. . . christ therefore that doth all for us doth much in us , hee is a head of influence , wee have him all among us , and every one hath him all in their measure ; and according to those influences , and infusions , wee have our denominations , so abell was called righteous , so noah , iob , also zacharij & elizabeth , luk. . . were both righteous before god , walking in all the ordinances and commandements of the lord blamelesse . in this sence a man may be called righteous ; that is , regenerate , that is , renewed , although corruption remaines , as you call a house white aswell as a swan , though there be many spots on it , and such a one may be said not to sin , joh. . . because hee is not given up to sin , but hath his heart armed and fenced with a holy frame , and a pursuite of righteousnesse . now having thus distinguished , and explained things , this scripture in all the parts and peeces of the armour , seemes rather to speake of the working and motion of the graces of god in us , then the imputation of christs to us , which is that which indeed gives the forme , enargy , and operation to every peece ; but because according to what christ is to us , so in a proportion , and according to our measure hee is in us , by his influence , by his infusions , therefore wee are to till and improve him in us , and as the divell could do nothing against us , but by virtue of our corruptions ; so christ makes use of his owne infusions , of his owne graces , of his workes in us , with which through him , wee fight against the divell , so as by the righteousnes of iesus christ infused into us , and derived by his spirit , our vitall parts are armed , and secure against the divell , who by unholines , and unrighteousnes would destroy that building of gods owne rearing . i have bene some thing large in this , both in shewing you what righteousnes is , as it respects god and man , and in distinguishing it from the imputed righteousnes of christ , which is the temire wee hold by , and by which wee stand accepted before god ; and in shewing you , how it secures you against sin , which is the divells weapon to wounde us withall ; if ye aske mee how you shall put it on , in a word , be renewed in the spirit of your minde , things are maintained , as they were gotten , be converted often , one conversion is not enough , the worke of repentance , that is , of a change of heart , is of a continuall dayly use ; you must be changed from glory to glory , as by the spirit of the lord righteousnes in you , acted , and enlarged by the spirit of god , must worke out unrighteousnes in you , acted and fomented by the divell , and you must do your part to righteousnes , as you have done to sin , and as ye have yeilded your members servants to uncleannesse , and to iniquity unto iniquity . so now yeild your members servants to righteousnes and to holinesse , rom. . . your members , that is , your whole soule , the faculties of it , the endowments of it must be yeilded in service to god , as they have bene to sin and the divell , they must be now weapons in gods hand , under the command of his spirit , for so saies hee ver . . neither yeild your members as weapons or armes of unrighteousnes , for so signifies the word , which wee translate instruments : wicked men , unrighteous men furnish the divell with weapons to kill and destroy themselves , their owne weapons slayes them , the divell doth but helpe to point them and sharpen ; but wee must yeild our selves to god , and our members , weapons of righteousnes to god , and by doing this , sin shall not have dominion over you , for saies hee , yee are under grace , not under the law , that is , the grace of god in christ , and the assistance of his spirit will enable you to overcome sin , and the divell , which the law would never have done : nothing hinders more then discouragement , but feare not , imploy your members as weapons for god , and you will prevaile , the rigour of the law , christ hath satisfied , and those parts which remaines you , which are left for you , grace will work in you , and by you , so as let the divell be what hee will be ; sin or unrighteousnesse shall not have dominion over you , and consequently not the divell , against whome ye fight , for hee moves in the strength of unrighteousnesse . wee are come now to the third peece of armour , which is for the feet and leggs , for the breast-plate reached downe to the knees , and this covered the rest ; by the feete are commonly denoted the affections , by which we martch or move to good , or ill , they are the movings and outgoings of the soule , and the feet and legs are a part , which needs asmuch armeing as any other thing , for in their motion to fight , they conflict with the difficulties of the place , and in their fightings are exposed to wounds and danger ; other parts are freed from that more , they are not so much offended with the ground on which they are , but these are aswell exposed to the difficulties of the place , as to the wounds of the combate . the armour therefore for this part , is the preparation of the gospell of peace , that is , an ability and readines with chearfulnesse , to preach and confesse the gospell . first , that this is a great duty to confesse , or manifest upon all occations , your beleefe of the gospell appeares by that place , rom. . . with the mouth confession is made to salvation ; that is , it is a part of the duty which you owe to god , in order to your eternall salvation , to confesse and promulge the glorious gospell , which in your hearts you beleeve , for the faith of the gospell should so fire your heart , with the glory of god , that the flame should breake out ; on the contrary it is an absurd and foolish thing , to talke of fire where no flame or heate appeares , to speake of beleeving to righteousnesse , where there is not at all occations , a readinesse to confesse with the mouth . this being laid for a foundation , you shall see how two other places will helpe to interprete this . those shooes , the feet armour , i take to be a fitnesse and readinesse to preach , or declare the gospell of peace ; this semes to be extremely parrallelled , with rom. . . taken out of isa. . . how beautifull are the feete of them that preach the gospell of peace , heere you have the gospell of peace , the same thing named in this place , and the bringing or communicating of it expressed by feet . as heere by the armour of the feet , but if any shall say this is onely applicable to ministers , because in the beginning of this . ver . it is said , how should they preach except they be sent , that is utterly a mistake , for by sending there is not meant , the particular and lawfull call of ministers , which the apostle heere treats not of , but imports onely , that it is a speciall signe of the love of god , when the gospell is brought any whither , for hee sends it , it drops not out of the clouds , by chance or hazzard , but it comes whither god sends it , whither hee addresseth it , and therefore should be received accordingly ; the other place is , . pet. . . be ready alwaies to give an answere to every one of the hope that is in you . the word ready is the same word , that is heere prepared , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and heere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a readines , or preparation , having your feet shod with a readinesse of the gospell of peace ; that is , as heere with a readinesse , to give an account of it , or preach it , or confesse it , as in the former places , as you have occation , either by offering and declaring it , or by answering and giving account of the hope that is in you , of the gospell the ground of that hope , or of your actions according to that rule and word ; you see how this exposition suits with a generall duty in other places commanded , and runnes paralell with the very phrases , and expressions of them , so as the exposition falls naturally and without constraint . if you aske mee now how this readines and preparation of preaching , and confessing the gospell upon all occations , armes the legs , and feet , which denotes our martches , and motions in this warre against the divell . answere first , because it imployes a great boldnes in the faith of christ , which fits for motion and going forwards ; hee that is ready , and prepared to be a preacher , or confesser , to give an account of his faith , hath as it is said of the deacon , attained a good degree , and great boldnesse , and as christ saith , hee that casts out divells in my name , will not lightly speake evill of mee ; so hee that is ready and prepared to confesse and publish as hee hath occation , the gospell of god is prepared for advanceing , for martching , for goeing forward ; this therefore it implyes , to wit , a boldnes of minde , and a courage . secondly , the objections that the divell and wicked men frame against our actions , and motions are extreamely hindering , make us heavy and timerous ; but if you be able and ready to be a confessour , if yee can preach or give account of it , and you be prepared to it , you are safe enough , you will take any stepps , and walke boldly , so as it is not onely a signe of courage as before , but it doth actually and really inable you . thirdly , to this you must adde what the apostle addes considerately , that it is the gospell of peace , about which , and for which you moove ; this agrees extreamely well to this motion , for being to goe through many uneaven waies , and to breake through the thickest ranckes of enemies ; you are helped by this , that you are at peace with god all the while , what ever enemies you meet with in the way , so as this gospell of peace fits you for motion , and by confessing , and promulgeing your faith , to conflict with others . so i state this armour which the holy spirit appropriates to the legs and feet , i alter not the words of the text , i shew you how it fits for motion : the help is therefore to this peece of armour , is , first to be filled with right knowledge , how can yee beleeve on him of whome yee have not heard , how can you preach him , how can you confesse him , of whome ye are not well instructed , concerning whome you are not taught ; an implicite faith heere to beleeve as others doe , as your teachers doe , will not helpe you . secondly , you must be zealous , that will render you ready and prepared ; a zealous man wil be communicating what hee hath , will have his confessions and answeres at hand , when his brothers darknes or scandall shall call for it , hee will put on for converting for enlightening of men , it will grieve him to see the world , and the divell gaine from god. thirdly , you must be possest with the peace i spoke of , the gospel of peace , will never come of from you , if your hearts be not filled with peace ; this is that christ left his disciples to worke with , and by . peace i leave with you , my peace , ( that is , the peace of the gospell ) i give unto you , so john. . . these things have i spoken unto you , that in mee ye might have peace . in the world yee shall have tribulation , that is , you are to martch to heaven through a troublesome world , the profession and preaching of the gospell will cost you much , but in christ , and in the gospell you shall have peace ; the other is but outward , that is the most intimate peace , a peace that passeth all understanding , a peace that will enable you to goe to warre , and deny your selves of outward peace . how did this peace that made paul and sylas sing in the prison , inable them to preach christ abroade . what bold confessions could stephen make in the midst of all his enemies , upon the very point of martirdome , when hee was at peace with god , and sawe christ the king of peace at the right hand of god ; it is not the enemye so much as the strength or weaknesse to resist , and fight , that is considerable if there be more with you then against you ; it is no matter what is against you , if you have a deepe and quiet peace within , it is no matter what noyses you heare abroade . the martirs that were filled with that peace in their sharpe warfares , could say non patimur sed pati videmur , we rather seme to suffer , then suffer indeed ; this will make you strong in every motion towards fight , and this will ayde you to this profession , and confession of christ , which will both assure all your owne motions , and by which as with spirituall feet , you doe move mightily against the divell . for the use of this in particular , wee may consider how happy our conditions are , that wee are preachers and publishers of peace , blessed are the peace makers , and how beautifull are their feet ; this wee are if wee be filled with peace , a peace that passeth all understanding , will passe its own bounds and fill others also . but then secondly , in a sence wee are all preachers , all confessors , they that teach , must doe , and they that doe , must teach , that is by that doing , by the light of their actions which shines ; but in truth , wee should not onely be contented to walke holily our selves , but wee should be ready and prepared to communicate what ever wee have of the gospell to others , as occation shall offer it selfe and draw it forth , which is both a great motion and walke against the divell ; and as it is heer exprest , it armes our feet , and secures our motion exceedingly in this warre , so as wee are not subject to the shaking of objections , and disgraces which the divell would represent to us , and cast in our way continually . thirdly , in this preaching and confessing the gospell upon all occations , doe it as the gospell of peace , bring it as the angells did , who knew well the minde of god , glory to god on high , on earth peace , good will towards men , luk. . . also feare not , for behold , i bring you good tydings of great joy , which shal be to all people , ver . . offer the gospell like the gospell , that is , like good newes , the good newes of peace , let the world knowe that it is brought and offred to all men , that it is good tydings of great joy to all people : christ is an universall good , and as the heires of great kingdomes , are the common possessions of all the subjects ; so the son of the god of the whole earth , is good newes to all mankinde , and it is pitty but that they should knowe it , and that it should be offred to them , as it might be their owne fault if they intertaine it not . and as christ said to his disciples , when ye come into any house , say peace be to it . it is time enough for your peace to returne to you , when they refuse to receive you . this if any thing will take with the guilty world , who from the sence of their owne ill are a thousand times apter to dispaire , then beleeve , or at least to be hardened in a negligent desperate way : this will also make good the ends of the gospell , which are the glory of christ , and the alluring , and gaining of the elect ; and a soule gained by the freest way of grace , will vent its obedience by love , and this will put honour upon your selves , render your feete beautifull , render you acceptable and desireable , where ever you come in the world , when you shal be shod with the shooes of the preparation of the gospell of peace . fourthly , as ye are to make after much knowledge , for a cleare rule of all your actions , and stepps , even to a readinesse to confesse it , and preach it ; for that is the preparation heere meant , that yee may bee in a readinesse , so when you are in such a preparation , walke boldly , let the world see by your walking and your motion , and steddines that jou are armed , when you can passe through foule waies , good report and ill report , when ye walke among thornes , tread upon serpents and adders , and they shall not hurt you . paul sure had his hand well armed , when the viper dropt from it without hurting him , so it is a signe you are well armed , when yee feare no wayes into which providence shall leade you , and when you come of without hurt , though there be pikes and stakes in the way , ye are not pierced ; this walking by example , and as occation is by voyce , by confession , or preaching , will make many followers , you will become leaders your selves , and that will be a glorious walkeing , when yee shall not onely treade hard pathes , but lead up troopes , wee see even bruit beasts in motion are put on by the voyce as well as by example , or any other way : let the world know that warre is but the vizard , but there is peace within , underneath : let them know that there are sweets and roses , though they see nothing outwardly but thornes , and bryars , your walking steddily will shew that your selves are armed , and your example and voyce together , will have a great influence upon others , to be sure a readinesse and preparednesse to confesse the gospell of peace , will arme you for all the hard martches , and what ever the divell shall object in your way . wee are come to the fourth peece of armes , which is a shield fitted not so much to any one part , ( as the other peeces ) as to the whole , for it is moveable , and propper to keepe of at a distance , & this is faith : now this above all things is to be taken up , that is , especially , this is the most considerable peece of armour you have ; some reade it in all things , that is , with every peece of armour , yee must mingle faith , with truth , with righteousnesse , with the preparation of the gospel of peace : or referre it to temptations , that is , you must oppose faith to every temptation , which is true ; but i rather thinke it is meant heere , especially , that is , to say above all things in a more especiall manner , take unto you the shield of faith , like that place coll. . . where the same word is used , and above all things but on charity , so as though every peece of armour be very considerable , yet none like the shield of faith , and hee gives you the reason , because by it you shall be able to quench the fiery darts of the divell , who for his superabundant malice and wickednes hee calls the wicked one , that is , who with the greatest and most intense height of wickednesse pursues god and man , but especially , good men the saints ; and yee shall not quench , some of his darts onely , but all his darts , hee hath enough of them , hee hath of all kindes , this shield will receive them , and repell them all ; hee tells you also , of what kinde they are , they are fieri darts , his arrowes are poysoned arrowes , they do not onely wound as iron and steele doth , but there is a poyson , a burning in them , of an ill quality , hard to cure , hard to be quenched ; but now the holy ghost prescribes you a remedy , an armes fitted on purpose as they are darts , faith as a shield shall repell them , as they are poysoned and fiery ; faith as water , or balsome , or oyle , shall quench , by faith ye shall be enabled to quench them : faith properly as a shield doth not quench but repell , but faith enables you ; that is , there is a mighty power and operation in faith , doeing that which nothing els can doe , that as yee have salves , properly to draw out stings , or thornes , and as yee have balsomes , to take out fire and poyson , to quench and destroy the malignity of a poysoned dart , so you have faith fitted and proportioned to quench the fiery darts of the wicked , your greatest enemy , and who shoots continually , and therefore are they called all his fiery darts ; hee wants not ammunition , hee need not feare for want of powder , hee hath great and cursed abilities , and a spirit fitted to act them alwayes ; but faith can deale with him , and render all his dartings vaine , and of no effect . you see now the full meaning of these words , and of how great a consideration faith is , to this warre , so as from the reason of the thing which the apostle gives , it deserves an emphesis , an above all ; that is , especially want not this , as sallomon saies of wisedome , above all gettings get understanding , and keepe thy heart with all dilligence , so above all things take the shield of faith . before wee consider more particularly , of this so much commended faith , wee will thinke a little what those fiery darts are , which are to be received , and quenched by faith ; by fiery darts heere , i understand not so much temptations to all kindes of him , though faith serves for all meets with them also , but the breast-plate of righteousnesse semes propper also for them , but some fiery envenomed impoysened darts , to which nothing but the shield of faith can be opposed ; faith will secure you in all things aswell as other peeces of armour , but especially faith is of use heere ; and these darts seme to be either some burning vyolent temptations to lusts , or after them to dispaire : for the first , our natures since the first defilement by orriginall corruption , were never perfectly coole , it is by some principle within us , that sathan workes upon us , our natures are stuble and tinder ; there is a great deale of combustible matter within us , which the wicked one knowes well enough , and therefore shoots his granadoes , his fire-workes , his fiery darts , if wee were ice and snow , if we were perfectly coole and cold , to lusts , the divell would not loose his paynes nor his darts , but being fiery our selves , apt to burne , hee flings in fire , fiery darts , and wee are instantly and presently , in a flame , like charcoale burnt already , or stuble prepared already for burning by the sunne ; so hee did to david in the case of bathsheba , though hee were a good man , tooke him at an advantage , when his corruptions were most fiery , neerest burning , when idlenesse , security and peace , had dryed and heated him to lusts , and vanity , then hee flung in a fiery dart , and the flame was unquenchable . the like hee did with amnon , who having received the fiery dart , was so vexed that hee fell sicke for his sister tamar , . sam. . . and was so destroyed with that flame , as hee never ceased till hee counted folly in israel : in wayes most barbarous and wicked , both in the prosecution of his love , and in his abusing and rejecting of her afterwards , and the one was as fiery as the other , hee hated her now more then hee had loved her , ver . . the love was without measure , so was the hatred ; so are men stung with the fiery darts of the divell , there is nothing but extreames , no mediocrity , all is without measure , and then for a little of that they call pleasure , they have a world of paine , and gall , and bitternesse ; which is the other fiery darts , made way for by lusts , and that is dispaire ; for i should thinke that in this instance , the inhumanity and barbarousnesse of amnon afterwards to his sister , came from the terrour and confusion of his conscience , what fruit had you of those things whereof you are now ashamed , rom. . . after the sin is committed , shame and horrour ceazeth presently , which hurryes the minde ordinarily as fast to dispaire as it did before , to the countinent of the lust ; therefore lusts should be lookt upon , as they are goeing not as they are comeing , or as they are promising , peracto scelere magnitudo ejus conspicitur , as tacitus inferres of nero , after hee had killed his mother , therefore wee should looke on sin with that eye , which within a few howers wee shall see them ; and this is the second head of the fiery darts i told you of , namely inections to dispaire , how many after the commissions of murthers , adulteryes , treatheryes , have bene consumed and likt up , by these fiery darts , and brought to miserable ends , under the notion of dispaire : what thinke you of spira , who for a little shrincking and retracting his confession , the profession of the gospell i told you of , esteemed the flames of hell lesse then those hee felt , and wisht himselfe often there that hee might knowe the difference ; what thinke you before him of iudas , who found no rest , no quiet of spirit , but in the gallowes , hee was utterly druncke up by dispaire , and went downe quicke to his owne place . but the saints feele these fiery darts , as david did for lusting , so himselfe also and divers others for dispairing , therefore hee saies , hee roared all the day , and his soule , and his bones were sore vexed , and his eye , his soule & his belly were consumed , and the divell heerein takes the advantage of some outward lowenesse and depression of condition , either in body , or estate , or reputation , or some melancholy of body , or constitution , which is a temper easily fired to extremities ; and that the saints have their fyering to lustings , or dispaire aswell as others , whether they be of things bulky in themselves or little . but , what kinde of faith is it that you must oppose to these burnings , to these fiery darts , and how doth faith relieve you ? certainely it is no other then that by which you beleeve god , to be yours in christ. the shield here spoken of is taken from the similitude of a doore , such as were the largest shields , it must be large enough to shield the whole body : and secondly , as a shield it must receive the darts and repell them , and quench the fire before it reach the body , before it incorporate it selfe with the minde , and enter as it were into the substance of the spirit , for then there will be more tearing and difficulty to get it out . but how doth faith doe this ? first and especially as it calls god , god in christ to our ayde . when the divell shoots his fiery darts , either for lusting , or dispairing , it is not for flesh and blood to oppose it selfe , your mortalities , your resolutions , your reasonings will prove combistible matter , and be burnt up , be burnt away , and your spirit will be left fiered , and empoysoned by those darts . the dart will sticke , & it will be worke to get it out ; now in this case faith leads you directly to god , & sets god against the divell , so as the combate by the wisdome of faith , is changed , and made now rather betweene god and the divell , then betweene you and the divell , & the divell which could have subdued you easily , fals under god presently , this is that stronger then hee that bindes the strong man and casts him out . this was davids way , from the ends of the earth will i cry to thee , when my heart is overwhelmed , leade mee to the rocke that is higher then i , psal. . . that is where ever i am , or where ever thou art , as thy spirit can finde mee out , so i will finde thee out , when i am overwhelmed , when i am greatly in distresse , i will cry to thee , as a child doth to his father , that is set upon by one stronger then himselfe , cries out to his father and trusts to his strength ; set mee upon a rocke , or thou wilt set mee upon a rocke , that is , it is so high , as i cannot reach it without thou set mee upon it , or higher then i , that is , above my owne strength , or my owne abilities , even upon thy selfe and thy sonne , where i may be safe , for in case of overwhelmings , in case of fiery darts ; there is no other way but to set god , as yours , as one in covenant with you , your all , and friends against the divell , to stand still and see the salvation of god , when the red sea was before , and the egyptians behinde , what could the israelites doe , ( in that case there was no way for wisedome or strength to make through ) . but stand still and see the salvation of god , casting all upon god , and disparing in themselves altogether . but secondly , this shield of faith can relieve you in this extremity by outbidding sights ( as in a second and under way ) against all lustings it can oppose presently the recompence of the reward , and ye have a lust for that also : so moses was not without the lustings of ambition and vaine glory , to be called the son of pharoahs daughter , but the eye which hee had , to the recompence of reward , outbids them infinitely , and therefore hee chose rather afflictions which no man would simply chuse : so christ for the glory set before him , indured and suffered any thing , a lively faith realizeth things , and makes them present ; faith will tell you presently when a fiery lust assaults you , yeild not , and in stead of pleasing your flesh , or your humour , which is passing , you will please christ , you will please your conscience , and that pleasure is sweet indeed , that remaines ; nay you shall heare of this againe , this fighting , this quenching , shall come into your reward , in such times and in such things , wherein you would be most of all considered . and against the burnings of dispaire as in a second way , also faith will shewe the riches of mercy , the merrits of the blood of christ , and will tell you that it is dishonourable to god to judge his goodnes , lesse then your wickednesse , or that the merrits of christ cannot hold ballance with your sinning , will shewe you as great disproportion betweene grace and sin , as betweene god and you , will make ( in a word ) dispaire wicked in nothing as in the unreasonablenesse of it . but then thirdly , as an effect of both these , faith suckes and drawes downe the dew of the spirit , the cooling waters , the refreshing streames , if need be balsome , and oyle , to quench the fire before it kindle , or to fetch it out ; when your concupiscents are cooled , by the holy ghost , and your spirit is in temper , fiery darts will do no hurt , as a grannado that falls into a pit of water , there is fire in it , but before the blowe gives it is quencht : o those sweet & cooling influences of the spirit , how refreshing are they , as dewe to thirsty grounds ; when dives burned , what would hee have given for some water , to coole his tongue . when wicked men are fiered by the divells darts , to dispaire or lust , or persecution , their owne spirits are inflamed , burnt up , and they burne what ever they come neere , and so they must till they be utterly consumed , for there is no heavenly dewe , no water , no rayne , no balsome , no droppings of the spirit : but to us there is a river , the streames whereof shall make glad the city of god , psal. . . shall refresh us , shall keepe us from burning , and fyering , and chapping , and hee gives an account of it , ver . . god is in the midst of her , shee shall not be greatly mooved ; there is the head of that fountaine , hee will not suffer the divell to gaine upon you , to waste you , to drinke you up , very much to fire you , but the streames shall continually refresh you , and make you glad , when others shal be like the parched heath in the wildernesse easily inflamed , a curse to themselves and others . therefore with all gettings gett faith , above all take the shield of faith , and take it as i have told you , take it on like a large shield , that it may be fitt to cover you , beleeve not scantily , beleeve not a little , have not your faith to fetch , and prove , and spell , when the fiery darts are shooteing , how will you make this use of it els , that i have told you ; is there any thing the divell would rob you of so much as lively faith , effectuall faith , bold and hardy faith , hee knowes why well enough , it will repell his fiery darts , it will quench them , yeild him not that peece of armour in any proportion , that is so dammageable to him , and so necessary for you ; faith is usefull in every thing , but in these cases , faith doth not all ( as i have told you ) and while you are doing this , the obedience of faith , the use of faith is as pleasing to god , as resisting the fiery dart is necessary for you ; as therefore ye would be relieved when you most need it , when your soules are fyered with lust or dispaire , when those flames drinke up your spirits , and undoe you , beleeve boldly , beleeve strongly , without if's and and 's , have god tyed and made one with you , by faith according to the right notion of it , and then dread nothing , heere is good newes for you , you will be able to quench all the fiery darts of the wicked ; there now remaines nothing but some helpes to take this shield of faith . first , consider it under the notion of obedience in it , the worke of god and the will of god is ingaged , you may be bold with your selves , ( and yet yee cannot because ye are creatures , ye are not your owne ) but will you be bold with the will of god : this to those that have but a little faith , and love already will be a great argument . god bids you sanctify his name , bids you honour your father , &c. you will do it , why ? because it is a thing not left to your choice ; god bids you sanctify him by beleeving , honour him by beleeving , and this is first to god , to god immediately : i beseech you , looke not on faith in this notion , as a priviledge left to the arbitration of your owne wills , whether you will be so good to your selves or no , but as an indispensible duty : some duties may be dispensed with for ends , as the worship of god in some of his ordinance , but this dutie lies so hard upon you , as it is not to be dispensed with all for a moment , not for the greatest good , not for the salvation of all men ; if god be great to you , therefore obey him in beleeving , or upon the same reason , cast of all religion and disobey him in every other thing , but if you feare to doe that , then knowe that the same god , that bidds you doe any other thing , bids you also beleeve , and know that this commandement is the least arbitrary of all the rest . secondly , consider what obstructs faith , if negligence , and want of consideration , as that doth much , and often , i beseech you let mee set you on considering : consider that you will goe to hell without it , if you will not beleeve god for the pardon of your sinnes , and that hee is yours in christ , beleeve him for this , that without this you wil be condemned for ever , god may seme to put it to your choice , whether you will beleeve or no ; but hee doth by no meanes put it to your choice , whether you will goe to hell or no , if you beleeve not , for that is determined with him , that the fearefull and unbeleevers shal be cast into hell , and indeed thither are all men goeing a pace , onely belief turnes the motion , and makes the earth assend upwards . but if you say you see , you see your misery enough in unbelief , but ye want boldnes to beleeve , that you thinke that there is no proportion betweene sin and such a nothing as faith is , there is a proportion betweene sin and damnation , but not betweene sin and faith : right now i have you where i would , but then consider that the things wherin god useth man in the way to salvation , are indeed nothing , or as nothing , by the foolishnesse , that is , by the nothingnesse of preaching hee saves them that beleeve ; the vessells in which his word comes , are earthen , as good as nothing , our righteousnes reacheth not to him , and though our reward be heaven , yet our merrit is nothing , just nothing : and therefore if faith in respect of its owne internall vallew , or as a grace in this case , were any thing , wee should never be saved by it , but now our comfort and assurance is that it is nothing . but on the contrary , though there be no proportion betweene sin and faith , yet there is a proportion betweene sin and christ , or if you will have mee speake the truth , there is no proportion in this regard ; christs dyeing , christs suffering , makes sin nothing , so that that which held the greatest proportion , before god , before , and was heavyer then the sand of the sea , deeper then hell , is now nothing : what will you thinke your debts greater then god can pay , will you ballance your wickednes and his love , your unkindnes may be aggranated , and made greater by his love , but it cannot be made even with his love , for hee is god ; in a word , wee cannot out-sin his pardon , or grace , by any thing but unbeliefe , so as this littlenesse , this nothingnes of faith , is your advantage , because in this great businesse of our salvation god will be all in all , and you shall thanke your selves for nothing : did it hinder naaman the assirian , that to wash in jordan was nothing , or did it relieve jericho , that the bloweing of rams-hornes was nothing , if it had bene any thing , it had not done it , for god is resolved to destroy jericho by nothing , that is , by himselfe alone ; and therefore he will have you by nothing , or by that which is as good as nothing , in respect of what you doe : but on the other side , hee findes enough in the ballance , to make your sins nothing , even his owne eternall love , and the suffering and merrits of his owne son . thirdly , gods heart is in this matter of faith , never any thing was so fenced with mottinesse , with threats , and commands , with intreatings and invitings , with words and oathes , with signes and seales , with rewards and punishments . the gospell is nothing but the message of faith , christ himself and all his ministers , but the preachers of faith . the great businesse is to make the match , to tye the knott betweene god and our soules , the rest , other things , flow on naturally : love followes faith , works flowe from love . but without faith , its impossible to please god , without faith wee are strangers and a farre of . now that which is so neere gods heart , and so advantagious to our selves , wee should doe , wee should be much in what ever the divell say , to the contrary , god neverhedged any thing about like this , never any thing came so freely off , the making of this cost him his ministers ordinances and seales , and without it all is nothing . fourthly , to fetch arguments , not onely from necessity and duty , & reason , but ingenuity , the onely salve you can apply to the wounds of christ , is beleeving , your sins made them your faith heales them , hee shall see of the travaile of his soule , and be satisfied , isa. . . that is , hee hath beene at a great deale of paines and cost ; now what are his in-comes , what will make up this poore people for whome hee did , and suffered , all this will trust him and beleeve in him , for so it followes , by his knowledge , shall my righteous servant justify many , that is , by the knowledge and beliefe of him , they shal be justified , this satisfies him , this payes him , this is the onely way you have to make him amends ; now his stripes hath healed you , heale him by your faith , do a little nobly , and freely for him , that hath done so much for you , sticke not with him to beleeve him , that stuck not to dye for you . but then lastly , did the divell never let loose any fiery darts upon you , or may hee not doe it , if hee have not , yee can judge the lesse what it is to want this shield , but aske judas , and hee will tell you , aske david hee will tell you , aske paul when sathan buffetted him , and hee had nothing but god to relie upon ; if hee have , i hope experience will make us wise to have our shield ready , if hee have not knowe that hee may doe , looke that hee will doe , and will doe it , when you are weakest , when you are lowest , provide for that evill day , get up your shield ; this of faith in god through christ , as yours , and then when hee comes , what have you to doe , ye can turne god loose to him , yee can fetch downe liquor and vertue of that temper and coolenesse , as shall dead and quench and extinguish his darts , and in the thing wherein hee is proud and mighty , you will be above him , and to hard for him . we are come in the fifth place to another peece of the great and sure armour , with which the spirit of god armes us against the divell , a peece for our head , the helmet of salvation , as that before was more generall applicable to the whole body . that by this helmet is meant hope , the apostle who is his owne best interpreter tells you . thessa. . . and for an helmet the hope of salvation : this peece of armour is of excellent use , and proper to that part it defends ; the worth of it appears as by many things : so by the deplorable condition of those that want it , they have no hope ( saies hee ) and they are without god in the world , eph. . . they wanted that ligament , that tye to fasten them to god , and so were left most miserable . wee must consider a little , what hope is , and then , why it is called of salvation , and then how it fits that part , to which it is destined , and doth the worke of an helmet . it is a receiv'd maxime , that all affections are rooted in love , and as they are rooted in love , so they are acted by love , even hatred and malice it selfe , hath its rise in some thing loved , for therefore i hate such a thing , because i love the contrary : againe as affections are rooted in love , and acted by love , so love is felt , and appeares according to the affection it acts by , and is seene through that , as the sunne which is alwayes the same in it selfe , yet workes upon us according to the constellations it possesseth , and the light coulours it self , according to the body through which it shines , so loves workes and appeares much according to the affection it possesseth , and through which it renders it self visible , for example : love appeares very darke in sorrow , violent in choller , tranquill and peaceable in joy , dejected in dispaire , but in hope love is in its throne , there it appeares in most pompe , there it workes with most efficacy , and is altogether lovely . this affection of all others semes to be destined to great affaires , and hath a mighty influence either upon our doeing , or suffering . it was all that alexander had to inable him to the conquest of the world , distributing all his other goods that hee had received from his father ; againe what is it but this that makes men every day crosse the seas , labour the ground , seeke after mines in the bowells of the earth , fight , and pursue victories , nay it is that which accompanyes men to the scaffold , and to their death bedds . but to follow our methods , wee consider not hope heere , in that loose sence , in which it is commonly taken , namely for a certaine fault , and lowe attendancy , or lookeing after some good thing desired , and so to be before faith , and without it , as when wee are apt to say , i cannot beleeve such a thing , but i hope it well ; but on the contrary we take it for a firme expectation of some future good , which wee doe already beleeve , and are assured of , so faith the scripture heb. . . faith is the substance of things hoped for . gal. . . wee waite for the hope of righteousnesse by faith , that is , faith gives you the ground of waiteing , which is by hope , so if wee hope wee waite , rom. . . so as this hope which must be our helmet is a superadded grace to faith , a birth and effect of it . it is called , the helmet of salvation , for salvation is the great thing about which faith and hope is conversant , so saith paul , receiving the end of your faith , the salvation of your soules , so the hope of salvation , because , that , as the greatest , conteynes all other inferiour goods , and in the eyeing and prosecution of which by faith and hope wee secure our selves the most abundantly . but how doth this armour fit the part , it is destined for , and doe the worke of an helmet . the head is as it were the principle of action , and of our intentions , as the head governes and directs the members , so our end and intention , which is our simbolicall head , being the principall and rise of all our actions , that which gives vigour and activity to them , had need of some peece of armour for its defence , which the apostle heere makes to be the hope of salvation . now this helmet doth its worke thus , the world and sathan that they might poyson the fountaine , corrupt our ends , and our intentions , would bribe us with something outward , and sensuall , and therefore holds over our heads many things to tempt and allure us , sutable to our sences , and corrupted nature , offers us crownes of applause , allures us with pates of pleasure ( falsely so called ) and to makes these rellish , to take the better , terrifies us with thorny paths , and ill conditions , in holy wayes , with persecutions , and scornes , gives you the choice of crownes of thornes , and gold , but both fleshly and carnall ; the holy ghost now gives you for an helmet the hope of salvation , holds that over your head toward of these blowes , and those assaults , and what is that ? the assured expectation and waiting for of eternall glory , for so it is called in other places , the hope of eternall life , the hope of glory , rom. . ▪ and tit. . . first , hope in its nature and definition is the waiting for , and expectation of a good thing , which makes it a pleasant , and releeving affection , because the object of it is good , not as griefe , nor as feare , which hath for its object an ill thing ; but our hope which is our helmet , wards and guards our heade , it is made up of the best and most sutable good , it is a good comprehending all other goods , and therefore called salvation in the abstract , it is a glorious good , for it is the hope of glory , and for duration it is not earthly , sensuall , and passing , but it is eternall life an eternall weight of glory . secondly , hope is of good things to come , and therefore it is an expectation , for hope that is seene is not hope , for what a man sees , why doth hee yet hope for ? rom. . . so as it is a pleasant passing your time , in the expectation of a desired good ; but now the difference will lie not onely in the degree of good , for ours is of things eternall , but in the degree of expectation , wordly hopes are founded upon such sleight bottomes , as they contribute not much to comfort , in regard of which some have called hope a dreame , which presents it selfe to wakeing men , and from thence it is said , that the hipocrites hope perisheth ; but our hope is of another constitution , for it is grafted upon faith which gives a certainty , and reality to the thing , so as no feare of faileing shall weaken or impaire your hope , but hope shall stand upon a sure bottome , and pleasantly , and joyfully expect what already by faith is made most sure to us . to speake a little more , a little more particularly of this affection , it is of a good thing , absent , difficult and possible , i have shewed you how our hope is conversant about the best and highest good , the abuse of this affection ( for that will helpe to shew the use of it ) lies in pitching it upon things that are not good ; in truth all other things , but spirituall , god , heaven , and eternity , have no other vallue , but what ignorance and a lye puts upon them , opinion indeed gives them a name , honours them with a title which they deserve not , and yet how much doe outward things ingage this affection : honour which depends upon the opinion of others , which is extreamely passing , and perishing , which is the reward oftentimes of crimes , which are succesfull , and glitter , and pleasures which are accompanied with regret , and shame , and followed with grief ; and riches ordinarily , the object of the basest mindes , and men ; all these things , and what ever more is outward , are but the shadowes and pictures of good ; as in a picture you thinke you see the birds flye , men standing of from the cloath , but when you come neere it , there is nothing but the lynes of a pensil , nothing but markes upon a cloath or table , and so are these things , nothing but shadowes , pictures , dreames , they must have a light proper to shew them by , false lights , yet these are the objects of the hopes of the greatest part of men . againe , these things as they are not good enough , so they are not absent enough for hope , for though things of sence are not ever in the possession of them which most make after them , yet they are amongst us , they are in the world , but this hope carries us properly beyond every thing . the eye sees , and the eare heares , and what enters into the heart of man. againe , things that are the object of hope are difficult , but difficult and worthy , or great in a right sence , are of an equall extent , to labour in the smoake and mudd , for smoak and mudd it may be difficult , but it is a difficultie without worth , it is base and meane , and so hath nothing in it of great , or worthy , in which respect onely difficult things should be undertaken . then , how often doth hope mis-applyed ingage in impossibilities , and so becomes a meere imposture to us . how often are men befooled heere , and in their desires , and hopes ( which actuate those desires ) pursue impossible things . men foolishly thinke that miracles should be wrought in their favour , and the whole order of the universe changed for their sakes , men that merit the gallowes hope for a pardon , not because they have any assurance of the judges favour , or because their faults are pardonable , but because they would live : and which is ridiculous , old men that are so in extremity , hope for an old age yet to come . i have shewed you already that our hope which is our helmet , is of good things , a good that wants a name , good enough to expresse it , and therefore is called salvation , a name abstract , and comprehensive to the ut most . againe , i have shewed , that it is of good things to come , and heerein it differs from faith , for faith sees them as it were present , and therefore it is the substance of things hoped for , but hope lookes upon them , ( as indeed they are ) at a distance ; in a word , faith gives you the assurance , hope the expectation . againe difficult they are , and great and difficult , worthie and difficult , accordingly , they cost christ much , and they cost us much , so difficult , as for the attaining of them , god must come out of heaven , christ must die and suffer : god must set all his wisedome on worke , that wee may have a ground to pitch our hopes upon , and for our part , hope is mannaged and conversant about difficult things , as ye shall heare . but then last of all , our hope is wise , the things are possible about which it is conversant , so possible , as they are assured , and therefore it s called the full assurance of hope , heb. . . let us knowe then where wee are , and what use wee have of this affection ; the truth is christian religion , is altogether founded upon hope , the things of this life are not our portion , wee breath after what is to come , let us therefore live as men , untyed from this world , and fasten to another by hope , let the pleasures and honours , and profits of this world be dead things to us , because wee have no hope to animate them ; hope acts and animates above any thing , but wee want this engine , because we have not that object . for instance , to appeare something , to be great , wise , and honourable , is the great contention , and pursuite of this world : when christ who is our life shall appeare , then shall wee appeare , &c. heavenly hope puts you off thither , and disputes not the thing , but the time , ye shall have enough of appearing , but it shal be in a peculiar and advantageous time , when christ shall appeare to fill up his triumph , to adorne that pompe , respite your desire of appearing till then ; god doth but time it for us , so for pleasures to enjoy your selves , to be satisfied , to be at ease , to gratify and content every part of you , these are mens hopes , one time or other you shall get it ; there is a place of pleasures , the presence of god , and there is a fullnesse and compleatnesse of pleasure , but it is in that place and in other , and there are plasures for evermore , pleasures that are as long as they are great , but it is at the right hand of god ; the pleasures sathan would give you are of a base alloey , their durance is but of that minute in which they are enjoyed ; their fullnesse is worse then their emptinesse , for they are not onely vaine , falling short of that good they promised , but vexing also , and deceiving , the truth is , this is not a life for pleasures , but for paines , especially to christians , and so saies the apostle , if in this life onely wee have hope , wee are of all men most miserable . if our hopes ( as other mens ) were heere , wee were in a worse condition then they , that cannot eate their meates , and enjoy their comforts , tast of their daintyes , partly , because there is a greater disproportion betweene us and them , then betweene they and them , and partly , because our light and our conscience is to much raised , & of too great a tendernesse to digest their morsells ; what then have wee nothing to ballance their contentments ? not to speake of other things , what ever returnes faith and hope can make wee have , they are without hope , wish them joy of what they have , but hope they have none ; and this let mee tell you , improve this well , and it shall pay all the charges of their gaines , you have the hope of eternall life , the hope of glory , of what ever your hearts can wish and desire : faith gives things a footing and a subsistance , & hope is grafted upon it , and is ready by the expectation of better things , to outbidd the world , and by virtue of a pleasure taken in things to come , to carry you above the false pretensions of pleasure which the world makes ofter , therefore content your selves with your portion , and use your helmet to ward of the assaults of semeing goods or ills , as sathan shall present them . but more particularly , use hope for joy , for patience for workeing , live in the joy of hope , let one spirituall affection in prove and provoke another , that there is a joy of hope , appeares in this , which wee usually say of worldly hopes , that things are usually better in the hopes , then in the enjoyment , and wee see men will sell any thing rather then their hopes : now those hopes in comparison with ours , have two or three notable defects . first they are built upon uncertainties and contingenties , they have no firme bottome , and ground work , and so cannot be intire , cannot be without the mixture of feare , feare of issue , feare of successe , and this let mee adde , that the more they hope , the more they will feare , out of a loathnesse to want the good things they desire , and so it is a mixt affection , that prickes , and pinches aswell as relieves , and comforts . worldly men enjoy litle their hopes , or their possessions , not their possessions , for they are ballanced with uncertainties , and emptinesse , so as they are faine to relieve themselves , by their hopes , by their reachings after more , nor their hopes , doe they enjoye purely and sincerely , for they are mixt with feare , which oftentimes is the weightiest ingredient , and beares the greatest part of the composition ; but our hopes have not this impediment to joy , but on the contrary carry evidence and subsistance with them , being built upon the evidence and subsistance of faith , so that what faith firmely beleeves , hope joyfully expects , and waites for ; what is the great happines of heaven , but the fixeing & stayeing of joyes by eternity : now the joy of that hope is fixed by faith , which gives it a steddy and untottering foundation , so that what you have , you have ; if joy come in by that doore , it will or ought to do so alwaies , there is no rationall or necessary mixture of feare , because there is no rationall cause of doubting . secondly , there is a vanity of rejoycing in boastings , as james saith , and so an evill , for all such rejoycing is evill : the mixture of feare is a troublesome , but it is a rationall thing in their hopes , the foundation of which is but contingency , but a further evill , and more sinfull , and irrationall , is , that they rejoyce in their boastings , they thinke by the determination of their wills to do that which godly men doe by faith , and when their hopes have once concluded a thing , they thinke it should be established , and thereupon runne away without reckoning with their hoast , as wee use to say , whereas the scripture saith , yee ought to say , if i live , and if the lord will ; now for their foolish conceits to fixe that which onely god can render certaine , is a folly and a sinne , and the hope that riseth from it , is an irrationall presumptuous hope , for that they ought to say , if wee live , and if the lord will , things that are wholy out of their power . now our hopes and the joy of it , is not a rejoycing in boasting , but it is a boasting in truth , wee have already the lords will , his will declared , his will commaunded that wee should have the joy of hope , and should rejoyce in hope , rom. . . and that wee should have the rejoycing of the hope firme unto the end , heb. . . so as here is no rejoycing in boastings , heere is no vaine fancies of our owne , no castles in the aire . but then as their is a vanity in the uncertaintie of their hopes , which mixeth them with feares , and a further and fuller vanity , in fixeing and assureing their hopes , by their owne boastings and presumptions , incerta , certa redendo . so thirdly , there is a mighty vanity in the matter of their hopes , for they are of things low and meane , no better for kinde then what they have already , why doe they not enjoy them ? nay , why doe they despise them ? because they knowe them ; so as they despise what they know , and hope in what they know not , because they know it not ; but the object of our hopes , and of our joy arising from them , are of things so great and reall , as the little , but yet the true taste wee have of them , makes us desire more ; it is our knowledge that makes us vallewe our hopes , and joy in them , and it is our ignorance that causeth us to hope no more , nor rejoyce in the good things , which are the objects of them ; and therefore wee see faith which gives a reall evidence and sight of things , intends above any other thing our hopes , and want of faith , and weaknesse of faith lessens our hopes , and the joy of them . the object of our hopes are things great , thing heavenly , things eternall , and these are the matter , if any other thing bee , of joy ; opposite to which are the dead , beggarly , and sensible things of this world , which are mistaken alwayes in hope , and usually despised in possession , so that not onely simply , but in comparison with other things , wee have all reason for the joy of hope : the warrant of this joy wee have given you already , when wee shewed the reason of our joy in opposition to wicked mens boastings , but the end is not onely for it self ( though that be much , that wee may live comfortably , that wee be in as good a condition as this state is capable of ) but joy as a result and concomitant of hope , is mighty for battaile ; ye are now in the lists , and ye put on armour , the joy of hope , which is the joy of the lord , is our strength : hee that rejoyceth not in the hope of things to come , will rejoyce in vaine hopes , or in sensuall enjoyments : hee that cannot take in the pleasures of salvation by hope , will assuredly joy the joyes of wicked men , for hee wants this armour against pleasures and sensuall joyes , which is a weapon sathan weilds to our dis-advantage , asmuch as any , and therefore , know how to arme your head by hope , and against the pleasures and joyes of this world , by the pleasure and joy of hope , unlesse you would be exposed as a prey to things of sence , and things of this life , against which this hope of salvation is your armour . but now to answere shortly an objection , if hope brings in so great and steddy a returne of joy , what place will you allot for sorrow for sin , for wee are sinners , and a sinfull condition , and that affection suites us very well . answ. certainely wee should not sorrow as those without hope , but as those which are full of hope , yet on the other side , as there is occasion , by renued acts of sinnes , our hope and our joy should intend our sorrow , and rectify it , god would not have an uncomfortable , or a dispairing thought , in all sorrow , it is the sorrow of the world that workes death , that destroyes , and hurts , some inordinacie , some excesse , but sorrow intended , and relieved also by hope , and the joy of it , as it is often necessarie , so it will never hurt you . there is a double use of sorrow , first to worke out the staine of sin , in supplying the want of afflictions : sin is not onely evill for its transcient act , but for the cursed disposition that it leaves behinde , there is ever sin in the wombe of sin , sorrow serves to worke out the staine of sin , and doe the worke of afflictions , which are to humble and bring low , prov. . . the blewnes of a wound cleanseth away evill , so doe stripes the inward parts of the belly , this is applied to correction and cleansing , afflictions worke the wound to such a disposition , as is cleasing and healeing . but then secondly , sorrow for sin serves whereby to expresse our affections to christ in a manner sutable to our condition , and to the posture wee stand in towards him , shall wee grieve the lord , and shall the lord be grieved , and shall wee not grieve ? but hee loves us , and pardons us , therefore should wee grieve . besides , while hee loves us , hee grieves , and hee grieves the more , because hee loves us , and so should wee , if hee did not love us , hee would not grieve , and if wee love him , wee cannot but grieve when wee offend him , jer. . . surely after i was turned , i repented , and after that i was instructed , i smote upon my thigh , i was ashamed , &c. ephraim mournes and grieves , which hee did not till god had mercy on him , then hee smote on his thigh . if you aske how wee should grieve ? never without the reliefe of hope , and joy , let them act and intend your sorrow , but for the degree why should wee not in humbling our selves for sin worke our selves , and our sorrow , as low as afflictions would lay us , if chastisements should take hold on us , or sicknes to death , or any other hand of god chastising for sinne , this will be no interruption in your hope , no prejudice to the joy of it . thus your hope armes you against pleasures by joy , the joy of hope ; but wee have paines also to conflict withall , all the evills and calamities , that dishonour , want , and poverty , or bodily evills can inflict , patiency also in attendancy and expectation , yee have need of patience , that after yee have done the will of god , yee may receive the promise . wee would faine have our rewards in hand , wee are loath to stay , wee would have the reality of the reward , not the vision of faith onely , heb. . . now this is needfull , for the saints through faith and patience inherited the promises , heb. . . if you aske who infests the saints , who puts them to their patience ? the world and wicked men , but especially the divell , that hee might discourage us , and devoure us , might breake and interrupt our course , might make us for want of continuance , doe and suffer so many things in vaine , and therefore armes all his instruments , evill men and our owne corruptions against us , to make us weary of that way , which is so sowed with thornes , which costs us so much paines and trouble ; god also puts us to our patience , by suffering manifold evills , outward and inward , to infest us , that hee might purge present evill , and prevent further evill , and that hee might try us , and use what hee hath laid into us , that hee might say of us another day as hee did of iob , yee have heard of the patience of iob , jam. . . and might boast of us as of those induring saints , heere is the patience of the saints , behold it , reu. . . in all these respects ye have need of patience , yea , and that patience should have its perfect work , as james saith jam. . . that it should possesse our soules , that it should be fitted for every condition , and hold out to the utmost , to the extremitie , as you see those , who are betrusted with forts , and strengths they had need of patience : and yet must hold out to the utmost extremity , by the law of warre , now then you see the need wee have of patience , but it must be the patience of hope , . thess. . . the apostle gives there the effects and their causes , the work of faith , saids hee , the labour of love , and the patience of hope , the effect or great product of hope is patience , patience is a grace which hath no shine or glitter with it , it is sweet but darke , and obscure , and hath nothing in it of violence , and having mighty enemies , it defends it self in suffering , wee gaine the victory often in loosing our lives , it scarce complaines of what it indures , so as it passeth often amongst ignorant men for stupidity , and dulnesse . now this sweet and low grace ( in respect of its condition , and the manner of its operation ) would be opprest a thousand times under the victory of its enemies , if it were not animated by the livelinesse and activity of hope , if the hope of salvation , the hope of glory , ( for so it is called , ) did not continually set before its eyes , the greatnesse of the reward ; yee can never have a better instance , then of our master christ himself while hee was in the conflict of patience , ( and that was his life ) hee was ever in the lists of sufferings , conflicting with sorrowes , and woes , for the joy that was set before him , which was made sure to him by faith , & received and enjoyed by hope , ( for hee came by his comforts even as wee ) this made him to endure the crosse and despise the shame , and wee are commanded to runne with patience the race , that is set before us , looking to him , heb. . , . that is , use our patience as hee did , and relieve our patience as hee did , by the joyfull sights of hope , patience without hope is the deadest thing in the world ; for why doe i deprive my self of good ? why doe i suffer so many things in vaine , if they be in vaine , and therefore the apostle takes it for granted , that the patient continuance in well doeing , hath some thing to relieve it , namely , a lookeing after glory , and honour and immortality , &c. rom. . . without which animation , and enlivening of hope , patience were dead , and deadly , more fit to be the property of a stone , or a blocke , then the grace of a saint ; thus yee see your selves armed by hope , against the great enemies of god and man , against the great troublers of israel , pleasures , and paines , by having your joyes , and your patience , acted by hope , which is your helmet . but hope thirdly is proper for doing , aswell as suffering , having a great influence ( as i told you ) upon our simbolicall head , our intentions , and scopes and end , and this peece , aswell as our shooes , ( the shooes of the preparation of the gospell of peace ) inables us for acting , and the truth is , while wee doe nothing good , wee are not secure against doing ill ; but if hope serve to any thing , it serves to incourage to labour , and worke , wee use to say in a proverbe , take away hope , and take away endeavour , no worke is done or can be done without hope , hee that ploweth should plow in hope , and that hee that thresheth in hope , should be partaker of his hopes , . cor. . . a man would be loath to plow the ground , or thresh the corne without hope , you will not doe actions of the lowest forme without it : againe as you can do nothing without hope , so ye attempt the greatest things by hope , the hopes of victory , the hope of successe , the hope of gaine , whither doth it not ingage men , our strength depends upon our hope , and therefore jeremy complaines , my strength and my hope is perished , lam. . . no more hope , no more strength , they stand and fall together , they are alike in their birth and death : on the other side , when paul was to give an account to agrippa of his actions , acts . , . i am judged ( sayes hee ) for the hope of the promise made unto our fathers , unto which promise our twelve tribes instantly serving god day and night hope to come . doe you wonder why they served god , with that instance , and intensenesse , day and night , why they doe that which none of the world doe besides , they hope to attaine the promise of god , that is , the thing promised , that ingageth them to a continuall and a most intense labour ; so the apostle when hee gives in a very few words all that is to be forborne and done for god , and our good , makes hope to be the rise of all his courage and activity , tit. . . lookeing for that blessed hope , and the glorious appearing of the great god and our saviour iesus christ , compared with the former verses . and . for the grace of god that bringeth salvation , hath appeared unto all men , teaching us , that denying ungodlinesse , and worldly lusts , wee should live soberly , righteously and godly in this present world . and christ when hee bidds us doe any thing hoping for nothing againe , luk. . . lend hoping for nothing againe ; hee doth not meane wee should have nothing , or be without hope , but tells us immediately , that our reward shall be great in heaven , and wee shall be the children of the highest , and presently suggests matter of hope , which hee affixeth to the lending of a penny , or the giving a cup of cold water , yee shall not loose your reward . but to what workes doth hope animate us ? to all for the least shall be considered , shall not loose its reward , and the greatest shall be considered proportionably , hee that overcometh , and hee that followes mee heere , shall sit upon twelve thrones . there is nothing so great , that hope cannot expect , for it is the hope of salvation ; and therefore there is no worke so great , that hope cannot put you upon , for it workes from hope to salvation . captaines when they harrang their souldiers , tell them of the butin of the prey , tell them of honours , and advancements ; and christ when hee incourageth his , speakes crownes as freely as any , but spirituall crownes assured by faith ; and enjoyed for the present by hope ; it is a shame that our hopes should not carry us toward working , as farre as ever any worldly hath done , in all the particulars of worke . i will insist onely upon one , which the scripture particularly annexeth to hope , and is proper for us all ; hee that hath this hope , ( that is , of seeing god , of salvation ) hee purifyeth himself even as hee is pure , . joh. . . the reason of the action about which our hope is conversant , and the proportion lies thus , wee hope , saith hee , ver . . when hee shall appeare to be like him , for wee shall see him as hee is , sayes hee there will be the same reason of your being like to him , heere and hereafter , and therefore if you will be like him in heaven , you must be like him heere , and your hope for the one , must helpe you to the other : now as in heaven hee is glorious , so heere hee was pure , ye are in all estates and conditions to follow and imitate your saviour , for that is your hope to that you were predestinated ; now hee was holy , harmelesse , undefiled , therefore ye must be like in this state also . secondly your hope fixeth upon seeing him in heaven . there shall no uncleane thing enter into the kingdome of heaven , and therefore you must purge and cleanse your selves by the way , and your hope must do it . this purification respcteth both the body , and the minde , and is opposed to all bodily lusts , which lies in the sences , fancie , or sensible things , and to all spirituall lusts , which lie in the understanding , which lusteth against spirituall truths , and the wayes of god , sayes hee , this hope must purifie you from all this . but how high ? how farre must this hope act you , to what degrees ? even as hee is pure , there is your patterne , there is your examplar , study what christ was , and be ye likewise , study what christ did , or would doe , and doe the same ; for instance , wee are apt to be proud and vaine to be supercilious , to overlooke men , and little things , to be every one for himself , gripeing and graspeing . purify your selves in this , even as hee is pure , let the same minde be in you that was in christ iesus , phil. . . who though hee were in the forme of god , debased himself , in a word consider the disposition of christ , and consider the purity of christ , and make that your coppy , and as you would set no bounds to glory , you would see him as he is , and be like him , so set no bounds to purity , purify your selves after that patterne , even as hee is pure , and let hope and the reason of hope doe it , because you have no greater pretensions to glory , then you have to purity , namely to be like christ your head , to whom by faith , and hope you are conformed . thus yee see your helmet , in its glory , securing you from all the evill of all the goods of the world , and securing from all the evill of all the evill of the world , and enabling and inspiring you to work , and service even to all , that you might be perfect and throughly furnished to every good worke ; improove therefore this blessed peece , this hope , and get it more abundantly . you see it is a great matter how wee settle our hopes , because in it lies the strength of our indeavours , wee anchor in things by hope , and fixe in them , and being setled upon an immovable thing , wee can moove steddily and stronglie . archimedes could moove the world , if hee could fasten his engine , now wee cast anchor in heaven , and heavenly things in salvation , for so sayes the apostle , wee have an anchor of the soule both sure and stedfast , and which entreth in to that which is within the vaile , heb. . . our anchor casts deepe in heaven , where there is good earthing , whence it will be impossible to be remooved by any stormes or windes : but this wee must know , that if you would make use of this or any armour which is spirituall , it must be first raised to a pitch , the armes must be fashioned , and formed , and then must be kept bright , and in posture , for service , it must be weilded by a spirituall hand . now to raise this grace , you must improove and raise your faith , for as in all compositions , you have something that gives the body of it , so faith gives the body , and substance to hope , therefore faith is called the substance of things hoped for , and therefore of all other things your hope will never outbid or goe beyond your faith , keep therefore that full and high . yet hope is a further grace and armour , faith gives you things in their coulours with your interests in them , it shewes you that they are , and that they are yours , but however faith gives them a kinde of presence by beleeving , yet they are in themselves future , as to us , hope therefore takes in the pleasure of them beforehand , lives in the joyfull expectation of them , and so abridges the time , which els would be tedious , fancies to it self ( as i may so say ) the pleasures and joyes of eternall life , and lives in a sweet anticipation of what it possesseth but by faith , which as it is most pleasant in it self , so it produceth mighty effects , for joy , for patience , for working , so as our life is comfortably entertained by it in joy , and pleasure , evills and calamities are mastered , and subdued by it , even the greatest , and action and worke , the end of living is promoted . therefore looke upon this peece , which hath influence into so great effects , as a reall , not as a notionall thing , as a thing that many want in the use and exercise of it , but they cannot live without it , they cannot live a vitall life animated with joy , armed with patience and acted , to worke and service . therefore let not so great an engine of the holy ghost , so great and good an armour lye dead by us , but rather let us improove it , and use it , try alwayes of raising it , for it is raised and improoved grace that workes great and considerable effects . — and the sword of the spirit which is the word of god. this is the last peece of armes , and is fitted both for offence , and defence , it is an armes that is great alone , and therefore men arme themselves with this , which use no other , and it is also an appendix to all armes , for no man is armed at all points , like a souldier , which hath not a sword , this is a peece of a very expedite , and continuall use . you need not goe farre to know what this sword is , the apostle describes it first by being the sword of the spirit , that is , a spirituall sword , the weapons of our warfare are not carnall , but mighty through god , . cor. . . the divell will not give way or yeild to a sword made of any other mettall , therefore it is mighty through god : the egyptians are flesh , and not spirit , therefore they are weake . one divell is able to deale with all the fleshly and carnall weapons in the world , it is not charmes , and holy water , nor resolutions , and purposes , and reasonings alone , that are weapons fit for this combate , they must be things truely spirituall . but then secondly , it is that sword , which the spirit useth in us , and by us , the spirit of god , the holy ghost , so as there is a mighty arme , to a mighty weapon , for wee know not how to pray as wee ought , how to doe any thing , but the spirit maketh intercession in us , and it is the spirit that leads us into all truth , and teacheth us how to use , and improove truth , without the spirit of god , the word of god would doe us no good ; the weapon would be too heavy , to unweildy for us to use , therefore saith the apostle , the weapons of our warfare are mighty through god , . cor. . . god must use , and guide the hand , aswell as give the sword , it will be els like the weapons of a mighty man in the hand of a childe , if hee take it up , it will be but to let it fall . but then thirdly , it is the sword of the spirit , the spirit doth not onely use it , but hee formed it , it is therefore fit for use , because hee formed it , that is the mighty worke-man , and engineer for spirituall weapons , and hee must be able to use it well , that made it , for hee made it for use , and there is no ingredient in it , which hath not an influence into the end of it , which is the use of it . now that hee formed , it appeares . pet. . , . prophecy came not in old time ( or at any time ) by the will of man , that is , by the presumptuous will of bold men , proudly , and arrogantly goeing about to determine , that by their will , which by their reasons and unstandings could not reach , but holy men of god spake , as they were mooved by the holy ghost ; god used the underderstandings and the wills of holy men , to derive and conveye his truth to the world , so . tim. . . all scripture is given by inspiration of god , so as the spirit formes it , frames it , suggests it , brings it to the world . thus having knowne the matter of this sword , that it is spirituall , not of a carnall make , or composition , and secondly the mannager and weilder of this sword , that it is the spirit , and then the maker , and former of this sword , that it is the same spirit , wee come now to the appellation it self , which the spirit gives it , which is the word of god. by the word of god is meant , what ever god hath made knowne to be his will , as it is contained in the scripture . this must needs bee the word of god , and no other , but as it is consonant to this , for in a large sense , all truths may be called the word of god , as being subjected to some scripture rule , but strictly that word which is our sword , is some portion of that wee call the scripture , which is particularly characterized , and distinguished by this title the word of god. this must needs be so , because this is that , which must not be added to , or detracted from , it must stand alone deut. . . yee shall not adde unto the word , which i command you , neither shall you diminish ought from it : therefore that is all , and onely the word of god : so deut. . . gal. . . if wee or angell from heaven preach any other gospell unto you , then that which wee have preached to you , let him be accursed . secondly , if god will have the ballance of the sanctuary for waights , and measures , for rules and determinations , it must be visible , and publique : if hee will have us , fight with such weapons , wee must know where to fetch them . thirdly , when wee see this rule in practise by christ or his apostles , wee see this word taken up for this sword , to doe mighty things . wee see christ resisting the divell , and at last confounding and expelling him by this word , by this weapon , math. . . hee followed him so long with it is written , that at last hee drove him quite away , hee resisted him by this sword , till hee fled from him . as hee dealt with the divell in himself , so he dealt with the divell in the scribes and pharises , have yee not read ( saith he ) what david did , and what the priests did , &c. math. . , , . so hee answered them , and confounded them ; the like did stephen , and the apostles , convinced men mightily by the scriptures , that iesus was the christ , and used this sword to destroy unbeliefe with . now this word of god , which is our sword , is not so much the letter of the word , as the sense of it , how unreasonably and foolishly have the papists abused themselves by sticking to the letter , in those words , this is my body , and origen in making himself an eunuch , from that place , math. . . there be eunuchs that have made themselves eunuchs for the kingdome of heavens sake . though it be also true that where the letter is not contrary to the annalogy of faith , that is to be our rule and guide , and upon no other ground are wee to depart from the letter . but if it be objected , how shall men especially unlearned , know the sence of scripture , which seemes sometimes to be subject to contrariety ? answ. this is the great grace of god towards his , that in things necessary to faith and manners , to be knowne , or done , they need not be ignorant , for they walke in the light of the lord , by virtue of which light they are led into all truth ; so as they need not pin , their faith upon the authority of anothers judgment ; this is there due by promise , they shall be all taught of god , isa. . . and christ sayes , his sheepe follow him , because they know his voice , but another they will not follow , because they know not the voice of strangers , joh. . , . to have the word made cleare to you , and this sword fit for your use , is your due aswell as the sword it self . so the secret of the lord is with them that feare him , psal. . . the scriptures though deepe are foordable by those who are holy , and diligent , though they be not so wise and learned : on the other side , the naturall man knoweth not the things that are of the spirit of god , because they are foolishnesse to him : but the spirituall man knoweth all things , . cor. . , . so . john . : it is the spirit that beareth witnesse , because the spirit is truth . and ver . . hee that beleeveth on the son of god , hath the witnesse in himselfe . so math. . . to you it is given to know the misteries of the kingdome of heaven , to others it is not given . there is a sence of scripture that lyes alwayes not so evident and above , but it is given to you as your peculiar , and portion . this honour have all the saints , they have a certaine taste sutable and proportionable to their spirits , and their new natures , by which they can distinguish of food , and by which they can try all things , for as to other lives , and to our bodily , there is a tast for that end , so to this also which is spirituall ; and though men in a dreame can not distinguish betweene sleeping , and waking , yet men that are awake , know they are awake , and know also distinctly what they doe . this notwithstanding , god sells all thing to us by labour , and wee shall not enjoy the benefit of this great priviledge without it ; wee must therefore keepe our selves in a holy frame : if any man will doe his will , he shall know of his doctrine whether it be of god , joh. . . while wee are doeing , wee are in a way to know . if you be carnall and walke as men , you will be also carnall , and judge as men , rom. . . they that are in the flesh cannot please god , ( which may be understood also of a fleshly frame in the saints ) and when wee are in a way altogether unpleasing to god , god will not accommodate himself , will not reveale himself to us , and please us . but this is not enough , wee must search the scriptures , in which wee thinke to have eternall life , and light also for the way thither , wee must consider , and weigh whether those things which our owne reason , or the ministry of others represent to us , be so or no , as those of baerea did , truth lies deepe , errors lyeth levell to all : this search is extreamely pleasing to god , since the subject of it is the knowledge of his will , and the end of it is the doing of his will ; this is done by much meditation in the word , by comparing , by examining it , by taking in all aydes , and helpes of the guists and abilities of others , for god hath ordered that one man should need another , that none might be perfect alone ; nothing also will more advance it then prayer , so paul prayed often for the spirit of revelation , and david that his eyes might be enlightened , to see the wonderfull things of gods law ; nothing cleares the eye-sight more then prayer , for that sets your ends right , and makes you fit for light , and that leads you into the presence of god , into his light , in whose light wee see light . it was necessary to speake some thing of this , because this is the forming and shaping of your weapon , the weapon may be shaped in it self , but not to us ; this gives the mettall to the sword , if a thing looke like the word of god and be not , that will not cut of your lusts , it will proove but a leaden sword , or a deceitfull bow , that will not reach the marke , it will be a carnall weapon , which is weake , whereas the other is mighty through god. to incourage you against spirituall enemies , because ye have spirituall armes , and spirituall weapons ye have , what to keep of blowes , and yee have wherewith to fight and combate with your adversaries : god hath not left us fatherlesse , nor hee hath not left us weaponlesse , hee deales not as pharoah , commands us to make bricks , and takes away materialls , hee doth not disarme us , and bid us fight , but hee gives us armes proper for the field of combate , and for the enemy wee dispute with , and hee stands by , and lookes on , and with voyce , and hand incourageth us , so as wee need not feare our enemies , hee gives us the best armes : good commanders , and officers , the holy spirit , and holds a crowne over our heads : the truth is , wee never are overcome , but when wee are of the party , when wee are in a proportion false to god , and our enemy hath gained us , then wee fight but for a shew , and the weapon falls easily out of our hands , but if wee would stand to it , our sword would cut his cords , and if hee did stand two or three thrusts , hee would vanish at last , as hee did from christ our captaine . that wee may the better use this sword , wee shall do well . first to vallew it , things that wee prize and vallew , wee willingly use , wee thinke they will effect their end , els wee lay them by . therefore wee shall pitch upon some expressions , that may teach us to vallew this weapon , when abiathar had mentioned the sword of goliah , there is none like that , saith david , the dignities of the word are great , as appeares by david especially , who meditated in the law continually , and as much as any vallewed the word . psal. . . concerning the workes of mens hands , by the word of thy lips , i have kept mee from the path of the destroyer , the word that god spake was that , which armed him against wicked men . psal. . . the word of the lord is tryed ( or refined ) hee is a buckler to all that trust him ; as for god his way is perfect , it is a sure word , and which hath bene often experienced , tryed againe and againe , so as you may venture upon it , as upon a thing that will not faile , or deceive , will not start aside , like a deceitfull and broken bow . psal. . . thy word have i hid in my heart , that i might not sin against thee ; david knew the use of this , that it would preserve him from sin , and therefore stored it up , hid it in a sure place , against a time of need . ver. . for ever o lord , thy word is setled in heaven ; it is an unchangeable rule , which will never alter , and setled , will attaine all it pretends to . ver. . thy word is a lampe to my feete , and a light unto my pathes ; this is against delusions , and faynts , and shaddowes , the divell will cast . if you keep neere the word , you carry a light in your hand , you will not fight in the darke , but know how to make your addresses , and approaches , and how to order your wards , and defenses . ver. . thy word is very pure , therefore thy servant loveth it ; every thing operates as it is , as things are to their beings , so they are to their operations . that which is pure will render us pure , and the word is not an idle thing , but for use , and being pure , it is given us to render us pure . ver. . my tongue shall speake of thy word , for all thy commandements are righteous ; i can never praise them enough , there is such a law of righteousnes in them . psal. . . hee sheweth his word unto iacob , his statutes and his judgements unto israel ; from the receivers of the dispensation of the word , you see its excellency , it is the portion onely of his people , it is not flung in common to the world , as an inconsiderable thing . isa. . . the grasse withereth , and the flower fadeth , but the word of the lord shall stand for ever ; the excellency of good things lies in the continuance of them , this hath a good warrant for its abiding , because it is the word of the abiding , and unchangeable god. isa. . , . for as the raine cometh downe and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the eater : so shall my word be that goeth forth out of my mouth , it shall not returne unto me voyd , but it shall accomplish that which i please , and it shall prosper in the thing where i sent it . there is a mighty efficacy in this word , this lies as a praise upon the whole word of god , that it shall not returne empty , but be like the bow of ionathan , and the sword of saul , isay. . . all those things hath my hand made , but to this man will i looke even to him that is poore and of a contrite spirit , and trembleth at my word . that word is precious , when the respect to it is so rewarded . on the other side . jer. . . they have rejected the word of the lord , and what wisedome is in them . though otherwise they might be wise , yet if they undervallew once the word , they bid a dewe to their wisedome : and god the righteous judge , and which gives true vallewes to us , rankes them in the number of fooles , from the new testament also , wee shall give some places to this purpose . luk. . . men lives by every word of god ; in him wee live , and in his word wee live , which gives a being to things that which gives the being , and determination , makes things be what they are , and men doe what they doe , must needs be great and excellent in it self . ver. . his word was with power , which astonied the auditours . ver. . what a word is this , for with authority and power commandeth hee the uncleane spirits , and they come forth ; his word will fetch uncleannes out of thy heart , aswell as out of their bodies . luk. . . the centurion had so much confidence in christs word , as hee could depend wholy upon it , say in a word , ( sayes hee ) and my servant shall be healed ; the magnifing of the word , wrought this great effect , and that word must needs be great , which was deservedly the object of such a confidence . luk. . . peter remembred the words of the lord , and hee went out and wept bitterly : peter forgot the word , when hee sinned , and indeed all sin proceeds from ignorance or furgetfulnesse , but when hee remembred it , you see the eminent effect of it , hee repents immediately , which hee witnesseth by his bitter and abundant weeping . john . . now are ye cleane through the word which i have spoken to you : wee are cleane mistically by the washing of baptisme , . cor. . . also by the imputation of christs purity , and so wee stand ever cleare before god , wee are pure also in the change of our owne hearts , and all this by the word , made ours by faith , and abiding in us , so that as evill communication corrupts good manners , if taken in and drunke downe , so the word taken downe cleanseth , acts . . it is called the word of salvation , that which brings it and workes it . and acts . . when paul departed from ephesus , hee commended the church to the word of gods grace , which was able to build them up , and to give them an inheritance , &c. the inheritance is that to which the word leads us , and where it will leave us at the last , but before you come thither , there is building work , forming and fashioning , that the word doth also , so as yee need not goe out of this circle , for the beginning or finishing of your faith . . cor. . . it is the word of reconciliation , that which brings god and man together : wee are naturally at great distances , now that which conduceth to the meeting , and according of termes so differing , must needs be of great vallew and esteeme . . tim. . . for every creature of god is good and nothing to be refused , if it be received with thanksgiving , for it is sanctified by the word of god and prayer ; it is the word of god that sanctifieth , and gives a lawfull use of all things ; hence you have your liberties , aswell to indifferent , as your right to things necessary , if you have whereof freely to use for your owne comforts , and whereof to give a way , for the weaknesse and scandall of your brother . if you should examine by experience the effects of the word , gods word hath ever taken hold of men , and in this lies the great difference of the saints from others , that they observe those events , which others neglect , and growe by them . joh. . . and the man beleeved the word of god , and it was even so as hee had beleeved ; the word hath ever found out men , and will take hold of us , either by our faith for good , or without it for our destruction , so the prophecies of old were not idle , but effected the end for which they came . to conclude this great dignity the word hath , that it gives its owne credit , for reason may be opposed by reason , but this is higher then reason : the divell can reason and distinguish us into sin , whilst wee fight at that weapon , but bring him a word , and that answeres his reason . what hath bene said in this head , tends to beg it in you a right vallew and esteeme of the word , which if once ye have you will use it , and have recourse to it at all times , as an effectuall weapon , mighty through god , for all the great ends you have heard of . secondly , know the word of god , that yee may use it , this is to have your weapon prepared , you must search the sence , know the annalogie of faith and the proportion , one truth holds to another , as before . thirdly , take up this sword , take it to you , be in a posture to give a blow , or to evade one , wound the enemy when you can , and meete with his blowes and thrusts , therefore you must be prepared , and have things in readinesse , therefore the word of god must dwell richly in you , that you may not be to seeke when you should use it . to helpe you in some guards for this fight . first , that sin is the greatest evill , mannage your sword well for that guard , have words at hand , that is , your sword ready to make that good ; for the filthinesse of it , sin is compared to the blood and pollution of a new borne child , before it be ordered and dressed , ezek. . . when thou wast in thy blood , i said unto thee live ; such a thing is sin in it self , and all sin holds of the nature of that pollution . . joh. . . the whole world lieth in wickednesse , it lies there as in a filthy grave , rotting and stinking as in a puddle . againe sin is compared for its nature to swine , and dogs , and to their vomit , . pet. . . the sinner is the dogg in the act of sin , and the corruption is the vomit , and mire ; it is likened also to the menstruousnesse of a woman , to a vessell in which is no pleasure , that is , a draught or a privy , hos. . . if besides these abasings and vilifying expressions , you would know more of sin : it was sinne that condemned the world in adam , drowned the world in the dayes of noah , and to give you a greater charracter for ill then all this , it was sin brought all the sufferings upon christ which hee endured : it was the day of gods fierce anger , lament . . . when christ did beare the sins of many in his body on the tree ; therefore when paul and silas could sing in the prison , and the saints in their afflictions , as they have done so often , christ was low , and poore , and faint . why ? because hee conflicted with sinne , hee grappled with sinne , upon him was laid the iniquities of us all ; hee conflicted with the wrath of god , for sinne , and had hee not bene god himself , hee would never have out-wrastled it . in a word every creature of god is good , and nothing offends him , irritates him , and provokes him , but sinne ; nothing reacheth god , nor causeth god to reach the world in anger but sinne . it is that which puts the sting into death , and torment in hell ; thus you are armed for that guard , that sin is the greatest evill , the second followes easily . that then . wee should keep at the greatest distance from it , for that you have rom. . . abhorre that which is evill , cleave to that which is good , when wee meete with any thing extreamely evill , and contrary to us , nature abhorres it , and retyres as farre as it can ; so on the contrary cleave to that which is good , cling to it , as a man should cleave to his wife , or be glewed , as the word is , and they shall be one flesh , incorporate your selves with that which is good , make your self one with it . so , abstaine from all appearance of evill , . thess. . . a thing may appeare to be ill , that is not , but take heed of any similitude , or appearance , or likenesse of ill , if it looke like ill , though it bee not , fly from it ; this gives you the benefit of a long sword , by which you keep the enemy at a distance ; so jude . hate the garments spotted with the flesh , not onely the flesh , but the garment that hath toucht it . ephes. . . fornication and all uncleannes and covetousnesse , let it not be once named among you , as becometh saintes , nor filthinesse , nor foolish speaking , nor jesting . so job . . i made a covenant with mine eyes , why should i thinke on a maide ; hee would not looke , because hee would not thinke , and the way to secure the thoughts , is to keepe well and strictly , the out-doores , the sences , which made david pray to god , to turne away his eyes from vanity . folly is bold , but wisdome is wary to keepe at the greatest distance . thus this sword cuts of the first risings , this is a sure way , and this saves you a world of paines , when a temptation or a lust hath once come within you , and incorporated it self , you must teare your flesh to pull it out , you must pull up earth and all , that the roots may come at last ; but while it is at a distance , there is some kinde of modesty , and blushing in it , and it may be snib'd with a word , use therefore some of these for a sword in time , and it may prevent you hard work , which yet must be done if you would not perish ; other heads i thought to have runne over and fitted for use , as thirdly , god knowes our thoughts . fourthly , that the word must judge us even this , which wee have in our hands and mouthes , and if it condemne our sinnes now , how is it like to acquit us another day . fifthly , that every secret thing shall be made manifest . sixtly , that you should walke in the sence of death and changes , but i shall prosecute this no further , onely let us know , that if the divell have got within us , the same way hee is fetcht out , that hee is kept out , this sword must do both . thus god hath armed you compleatly , and it will be both your sin , which you will not know how to answer , and your shame also to be foyled . if you oppose captaine to captaine , you have christ and the divell , you have as sufficient , as mighty , as experienced , a captaine as your lusts have , if armes to armes , yee have all these spirituall armes , against his carnall armes , for so are his , in comparison of those . though his be spirituall also , as acted by a mighty spirit ; your reward held over you by hope , is greater for the present then any he can offer , though not to flatter our selves . our condition heere is to indure hardnesse as good souldiers , . tim. . . and wee must conflict according to the law of combate , if wee would have the crowne ; but this is no new thing to us , this wee knew when wee undertooke religion , this was laid in at first , as the law and condition of our undertaking . that which followes , is prayer , praying with all prayer , which is to all other ordinances of god as bread and salt to our repast , wee cannot make a meale without it , heere it fastens on your armour , and lookes up for strength and successe to him who is able to give it : if souldiers be weake or succumbe in fight , they send to their generall for supplies , and reinforcements . praying alwayes , that is in all time , & every juncture , and article of time , as you have occasion by temptations for combate , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies properly occasion , this is not so much spoken heere of our ordinary , and customary use of prayer , as it is applicable to occasions , that is temptations , but this prayer must be in the spirit : the spirit in our prayer is what the soule is in our bodie , it is that which gives the life to it , to conflict with the living god by dead words , will doe no good , therefore jude sayth , praying in the holy ghost , ver . . you have another expression rom. . that the spirit makes intercession for us , the holy ghost must pray in us , there must be an incorporating in that duty of the holy spirit , with our spirits , watching thereunto , you must watch to prayer , therefore it must be an act of time . with all perseverance , that is , till the worke be done , for then ye persevere , when ye give not over till you obtaine your end , so as your praying , and fighting must runne parralell till you have overcome your enemie , and sleighted his workes . it s enough to have hinted this which i intend not to speake of as being no peece of the armour , nor resembled by the holy ghost to any peece . to all that hath bene said , i shall adde no more but this , that every thing is strong in vertue of an ordinance , therefore bread nourisheth , because it hath a word that bids it doe so , and therefore the word shall cut and destroy , because god hath made it a sword , and edged and fitted it , for that purpose . thus have i some what largely measured the field of battaile , shewed you your friends and enemies , and fitted to you those armes which god hath given you for the service of this holy warre . to conclude therefore , the just end and designe of warre ( for every thing is to act in vertue of a designe ) is peace , now no warre pretends to peace more then this we have been speaking of , and therefore communion , which is the effect , and birth of peace , beares one halfe of the title of this discourse ; and indeed men were so form'd for communion , as no doctrine can be avowed for good , which renders them unsociable . but experience tells us , that it is the fate of some warres , not onely to be the meanes by which peace is gotten , and procur'd , but by which it is nourisht , and maintayn'd , and we know some countryes , which injoy the greatest benefites of peace in the midst of a confirm'd warre . and that is especially the condition of the warre we have been speaking of , that it procures , and makes good our peace ; it is the wall of our citty wherein peace dwells , it is the armes of our persons , the subject of it ; for with the divell our profest and avowed enemy , god hath justly determin'd an everlasting warre . peace , we know , is the daughter of equality , but where both partyes ( as here ) pretend peremptorily to supremacy , there can be no peace . peace also is the birth of love , and love is an union of mindes , but where principles are layd in by nature , or form'd by opposition ( as here ) infinitly distant , there peace can be nothing . but an abus'd , and mistaken name of what is not , and the product of such a truce or peace , would be to procure no lesse assured , but a more unequall warre , then what it seem'd to determine , as the experience of all , who have manadg'd this warre , witnesse : the blessings therefore of our peace will be reapt within the compasse of our assured friends , and allyes , with whom our communion will be intended & exercised , as otherwise , so by a common determination against the enemy : and to meete in a common enmity , where it is just , makes particularly , and warrantably to love . in a word therefore , we improve best our communion with our friends , the good angells , whilst we make warre , so as whilst we make warre , we shall have peace . finis . a table directing to severall particulars , in the praeceding discours . the introduction . pag. . the coherence , which the words insisted on , have with other parts of the scripture , whence they are drawn . p. . the explication of the words . ibid. the whole armour . ibid. the wiles of the divel . p. . we wrestle not against flesh & blood . two things meant by flesh and blood . ibid. what meant by principalities . p. . what meant by powers . ibid. what meant by rulers of the darknesse of this world. ibid. what meant by spirituall wickednesses p. . what meant by high places . ibid. a transition , leading into the discours of the nature of angels in generall . p. . that the angels are creatures . ibid. and p. . that the angels are substances , and do really exist . p. . whether the angels be incorporall . p. . severall corollaries , from what hath been spoken of angels . p. . of the mutability or immutability of angels . p. . of the apparitions of angels . p. . of their assumption of bodyes . ibid. why they assum'd bodyes . p. . whether in taking humane shapes , they were true men . ibid. of what their assumed bodyes consisted . p. . what become of those assum'd bodyes . ibid. whether they really put forth acts of life . ibid. why the angels make not apparitions , now as formerly they have done . p. . coroll . from the immutability of angels . p. . from the apparition of angels seven coroll . ibid. of the administration of angels to us , and the deputations they have from god , concerning us . p. . of the doctrine of angel guardians . ibid. that the tutelage of good angels is the portion onely of the elect. ibid. whether every elect person , is under the deputation of a particular angell guardian . p. . the affirmative is asserted . ibid. the saints not so concluded to one angell , as not to injoy oftentimes the service of many . p. . when the angell guardian begins the execution of his charge . ibid. whether the angell guardian ever quits the party , committed to his charge . ibid. whether communityes , as well as persons fall under the guardianship of angels . p. . the affirmative is probable . ibid. why god useth this ministration and guardianship of angels towards us . p. . foure reasons thereof . ibid. & p. . foure coroll . from the guardianship and tutelage of angels . p. . the happines of being a saint in that respect . ibid. also of churches . ibid. cor. . . open'd . ibid. our happines lyes in working as the angels . p. . we ought to leade abstracted lives . p. . of the power the angels have over us . ibid. of their power or abilities in themselves . ibid. first of their knowledge . ibid. cognitio matutina ad vespertina . ibid. their knowledge , naturall , by revelation , by experience , supernaturall . p. . the reprobate angels never saw god as the elect. p. . how , or in what manner the angels know . ibid. comparison of theirs , with our manner of knowing with the difference . ibid. and p. . what things contribute to vision externall and internall . p. . the power of knowing , and light by which we know , common to us with the angels . p. . something 's the angels know by their owne essence , somethings by intelligible species infused . ibid. whether the angels know particular things , and what ever is done heere . p. . how they know things particular . ibid. the angels know the particularities of those committed to their charge . p. . they are extreamely ingenious at guessing at things more hidden . ibid. corollaries from the knowledge of angels . ibid. supernaturall knowledge stands the angels and us in the greatest steede . ibid. other knowledge in respect of the effect , a picture without life . p. . of the power of the good angels upon corporall things . ibid. they can do what nature can . p. . miracles they cannot worke . ibid. what a miracle is . ibid. they cannot do things as god in an instant , though in a very shorte space of time . ibid. their power subjected to gods will. p. . what power they have upon the fancy and imagination . ibid. the great workes they have to do upon us , is upon the innerman . p. . being ministring spirits , their ministration is spirituall especially . ibid. how the angels speake to our understandings , and have influence upon our wills . ibid. of their severall wayes of effecting this wherein the way of their ministration to our spirits will appeare . ibid. and p. . . the same way of speaking to us waking and sleeping . p. . of the use of phantasmes . p. . whatsoever an inferiour power can do , a superiour can do it much more . ibid. the alteration of the body by sicknes or otherwise , contributes much to a different apprehension and vision of things . ibid. angels can moove the humours , as also remoove impediments . ibid. angels go a neerer way to worke in conversing with us then men can , and can very presently represent to us what they will. p. . in what way this is wrought . ibid. severall corollaries from the former head of the knowledge of the angels , & their way of communicating themselves to us . ibid. in that respect they have great advantages upon us . p. . they cannot put in new species into the fancy . p. . beware of receiving ill impressions , for they are matter to worke on . ibid. gratify and love the angels for their love and service to us . p. . we may read their love in its effects . ibid. the good angels , according to their talent and trust lay out themselves for our advantage , and are extreamly communicating to us , but especially to our spirits and inward man. p. . prooved by severall reasons . p. . . . . . a story of one guided and conducted by an angel , out of bodin his first booke of the history of sorcerers . p. . objection , what do you leave to christ and the spirit ? answered . p. . coroll . from the administration of angels . p. . the angels an ordinance continually by us . p. . a spirituall substance assisting proportionable to the divell , who opposeth us . ibid. walke holily in respect of the angels . ibid. every ordinance valuable , because conveying something from god , therefore should love the angels . p. . reverence the angels , & learne to converse with them . ibid. the whole creation serviceable to man , the angels not excepted . p. . the use to be made thereof . ibid. aspire after angelicall worke . p. . the second part of this treaty , which is of the evill angels . ibid. of the sinne of the evill angels . p. . coroll . from thence . p. . of the punishment of the evill angels , and first of the place . p. . which admits of a double consideration . ibid. the place of the sixt of iude considered . p. . the divels not yet in their utmost tearme . p. . coroll . from what hath been last treated on . ibid. the whole universe of rationall creatures under chaines and bonds . ibid. the use to be made thereof . p. . of the spirituall punishment of the evill angels . p. . their wound in their will. ibid. their knowledge great . p. . their wound in their knowledge . ibid. in some respects perfectly blinde . p. . their punishment demonstrated from their names and titles . ibid. corollaries . p. . dread the spirituall punishment of sinne . ibid. this considerable to the saints also . ibid. of the ministery of the evill angels . p. . the principall ministery of the evill angels to tempt and induce to sinne . p. . . whence the evill angels had power for this ministery . p. . why the divels are invested with this ministery by god. p. . severall reasons in respect of god. ibid. also in respect of men , & first of wicked men . p. . then of the saintes . p. . severall coroll . from hence . p. . let the saints blesse god for their ministry . ibid. wonder not that evill men are so wicked . ibid. do not the divells work . ibid. expect not the present destruction of men extreamly wicked . ibid. be secure on gods side notwithstanding this ministry . p. . how the evill angells operate in order to temptation , and sinne . p. . corollaryes from hence . p. . whether the divell concurre to the temptation of all sinne . p. . men may sinne without the temptation of the divell , but de facto , usually , he hath a part in all temptations . ibid p. , . whether usually hath the start herein , our owne corruptions , or the divell . p. . severall corollaryes . p. , . how the ministryes of the evill angells are distributed , whether to vices , or persons . p. . corollaryes from the praeceding discourse . p. . a shame for the saints to give ground and fayle , as others that want their aides . ibid. the saints and the wicked fall very differently under the power of the divell . p. . which wayes especially the divells are laid out towards mankinde , in matter of temptation . p. . the divell would hinder the worship of god , and in order to that , the knowledge of him . ibid. the divell amongst his most assured vassalls , pretends to a shap'd and form'd worship , as appeares by the confession of witches . p. . the divells , the greatest enemyes of christ and the gospel . ibid. gospel worship , and gospell preaching most opposed by the divell , and his instruments . p. . coroll . from this . ibid. exalt what the divell opposeth most . ib. the divell exerciseth his ministry especially against the church of christ. p. , . some more instances of the divells usuall martches in the discharge of his ministry . p. . one , the lusts of the flesh . ibid. the excesses of no beasts so great as those of mankind in bodily things . ib. this frame infinitly contrary to god , appeares so to be by two things especially . p. , . the divell where he reignes most absolutely subjects persons to the actuall commission of what ever we call uncleanenes . p. . the scripture particularly intitles sathan to this temptation . p. . another beaten path of the divell , pride . ibid. that men are which they are to god. p. . no thing more contrary to god then pride . ibid. the imaginations of proud men how scattered by god. ibid. the honour and advantage of humility . p. , , . only by pride comes contention , how understood . p. , . pride makes us contend with our conditions , & with god himself . p. , . how the divell is intituled to this temptation . p. , . another eminent temptation of the divels , coveteousnesse . p. . the seate of this lust the basest spirits . ibid. coveteousnesse extreamely fertill of ill . ibid. and p. . why this sinne stil'd idolatry . p. , . men of this humour extreamely deluded . p. . the comfort and injoyment of things is the portion of the saintes . p. . coroll . particularly from this last head . ibid. generall corollaryes drawne from these common roades of temptation . p. . the misery of sinne lyes in sinning . ibid. the happines of a holy spirit . p. . the divell spinnes his web finer for the saints , but his but and end is the same . p. . provocations to fight . ibid. the divells power and operation upon us in communicating himself to our understandings , and inward man must be fetcht from what hath been said of the good angells largely . p. , , . ibid. the divell an inveterate enemy , his evill nature ever intended . p. . his power wonderfully great . ibid. the contentions for things of the greatest moment . p. . the prize of other warres nothing to ours . p. . a great advantage to fight for a love , and in the presence of a love , and so do we . ibid. the third part of the discourse , wherein of the armour fitted for this warre . p. . no weapons fit for combatt with the divell , but gods. ibid. lusts will take their turnes , and give place one to another . p. . something 's which looke like vertues , are but the ignorance of ill . ibid. the incompassing of temptations . ibid. some men strong in the divell , and in the power of his might . p. . what 's intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid. every one will do a little in religion . ibid. and p . difficulty in religion lyes in universality , and exactnes . p. . what our parts are in this combatt . p. . the more mighty any supreame agent is , the more it intends and fills the instrument . ibid. the end and use of the armour . p. . dayes of temptation evill dayes . ibid. things incouraging to fight , the necessity of it , the glory , and pleasure of victory . p. . cowards have but the pleasure of idlenes , and the misery of slavery . p. . tim. . . open'd . ibid. & p. . the bonds and restraints that lye upon the divell , are considered for incouragement sake . p. . the particular peeces of armour , first the girdle of truth . p. . what meant by this metaphor . ibid. what truth is . p. . the cause of all instability , because men are insincere , or misapprehensive . ibid. men are what they see and judge . p. . comfort & joy renders strong , and light the embleme of joy . ibid. the notion of glory begirts , but light & glory runne together . p. . the divell playes in the darke , and deceives under the vayle of mists and shadowes , in respect of worke and comfort . ibid. corollaryes from this peece . p. . converse much with the father of lights , and with the word the booke of lights , and with the saints the subject of light . ibid. helpe our selves by what right sights of things we ever have had . ibid. how truth and right sights of things answeres , what ever sathan can object to our praejudice in this fight . p. . sincerity is immixednes . p. . how love determines and squares every thing to the interest of the object loved . ibid. the second peece of armour , the breast-plate of righteousnesse . p. . wherein this consists . ibid. & p. . the first peece respected the end , this the walke of a christian. p. . righteousnes toward god and men , what . p. . the good angells fall under the consideration of the object of this righteousnesse . ibid. the rule and measure of this righteousnesse in regard of men , self love . p. . the object of this righteousnes , all , capable of god and happines . ibid. how this peece armes the breast . ibid. the tremblings and astonishments of those which want this armour . p. . how christs righteousnes is to be considered here . ibid. the love of god makes lovely characters and impressions upon us . p. . what it is to be a new creature . ibid. christ a head of influence . p. . this scripture speakes rather of the working of the spirit of god in us , then the imputation of christ to us . ibid. how this peece is to be put on . p. . wicked men furnish the divell with weapons to destroy themselves . ibid. the third peece of armes fitted for the feete and leggs . p. . wherein this armour consists . ibid. the notion of it cleared by severall scriptures . p. . also by reason . p. . helpes for the obtaining this necessary peece of armour . p. . . corollaryes from this particular . p. . the gospell should be administred like it self , like good newes . p. . the guilty world need such a kinde of administration . ibid. we neede much knowledge to discharge our selves in this particular . p. . example of great influence . ibid. the fourth peece of armes , a shield . p. . that to be joyned with all the rest . ibid. what meant by fiery dartes . ibid. faith repells , and quenches , how . p. . this above all to be procured . ibid. our natures not perfectly coole since defil'd by originall corruption . p. . two fiery darts accompany great sinnes , scil . of lust , and dispaire , as in the example of ammon . p. . example of spira and iudas ibid. look on sinnes as you will see them within a few houres . ibid. melancholy and depression of spirit , a temper easily fired to extreamityes . p. . what kinde of faith is to be oppos'd to fiery darts . ibid. and how faith doth it . ibid. the combatt by the wisedome of faith changed from our selves to god. ibid. this was davids way . p. . faith releives in extremity by out-bidding sights : examples thereof . ibid. both against sinning and dispairing . p. . faith suckes down the dew of the spirit , the cooling waters , &c. ibid. beleeve not scantily , nor a little , have not your faith to fetch and spell while the fiery darts are shooting . p. . the use of faith is as pleasing to god , as the resisting necessary for us . ibid. consider beleeving under the notion of obedience . p. . faith not a priviledge left to the arbitrement of our owne will , but an indispensible duty . ibid. consider the obstruction of faith . ibid. the objection from the disproportion between sinne and faith , answered . p. . god gloryes to effect his great workes by nothing , or things which are as nothing . p. . nothing so fenc'd with motives , threats , commands , &c. as the busines of beleeving , which shewes that gods heart is in it especially . ibid. the best salve yee can apply to the wounds of christ , is beleeving , your sinnes made them , your faith heales them . p. . get faith ready against an evill day , a day of fiery darts , yee will then neede coole and quenching liquor which faith drawes down ibid. the fifth piece of this armour , the helmet . p. . what this is . ibid. all affections routed in love and acted by it . ibid. love is made visible according as the affection is , it acts by and through . ibid. in hope love is in its throne , and appeares most lovely . p. . hope considered here not as a flatt and low attendancy , and looking after some good desired , a thing lesse then faith and before it , but as a firme expectation of some future good , which we do already beleeve . ibid. hope a birth , and effect of faith . ibid. how this peece doth its work and fitts the head , as an helmet . p. . the head the principle of action . ibid. the end , the simbolicall head . ibid. the world holds over our heads infinite things to corrupt us , the holy ghost wards of all with the helmet of salvation . ibid. our hopes differs from others not only in the object of them , the good things hoped for , but in the bottoming of them by expectation . p. . all things but spirituall , have no considerable value , but what ignorance and a lye puts upon them . p. . they are but shadowes , pictures , and dreames of good . ibid. worldly things not absent enough to be the object of hope . ibid. hope misapplyed often ingages to impossibilityes , and so becomes a meere imposture . p. . hope is of things difficult , but such as are worthy , and difficult . ibid. coroll . from this piece . p. . christian religion wholy founded upon hope . ibid. heavenly hope changes but the time , puts you of to another day for all . ibid. the pleasures of this life but for a minute , their fullnes worse then their emptinesse . ibid. if our hopes as other mens were here , we were in a worse condition then they for two reasons . p. . faith gives things a bottome , and hope is grafted upon it . ibid. the hopes of worldly men in respect of the saints , have severall notable defects . p. . the possessions of worldly men are ballanc●d with uncertaintyes , and their hopes with feares . ibid. the happines of heaven lyes in the fixing of joyes by eternity . ibid. the joy of our hope is fix'd by faith . ibid. what it is to rejoyce in boastings . p . men thinke by the determination of their wills , to effect that which godly men do by faith . ibid. an extreame vanity in the matter of the hopes of worldly men , as being of things low and meane . ibid. the object of our hopes things great . p. . our knowledge makes us value our hopes and joy in them . ibid. ioy as a result and concomitant of hope is mighty for battaille . ibid. he that rejoyceth not in the hopes of things to come , will rejoyce in vaine hopes , or sensuall inioyments . ibid. objection , if hope bringes in so great and steddy a returne of joy , what place do we leave for sorrow for sinne ? answered . p. . there is a double use of sorrow for sinne . ibid whilst god loves us , he greeves for our sinnings , and he greeves the more , because he loves us and so should we . p. . never greeve without the releefe of hope , and joy . ibid. for the degree , why should we not work our selves and our sorrowes as low as afflictions would lay us . ibid. we have paynes to conflict with as well as pleasures , hope armes us for them also . ibid. we must hold out to the utmost extreamity by the law of warre . p. . patience fits for this , but it must be the patience of hope . ibid. the praise of patience . ibid. patience would sinke and be opprest , if it were not animated by the activity and livel●nes of hope . p. . we should use our patience , and releeve our patience , as christ did by the joyfull sights of hope . ibid. hope proper for doing , as well as suffering . ibid. as we can do nothing without hope , so we attempt the greatest things by hope . p. . hope and strength stand and fall together . ibid. proov●d by the example and praecept of paul. ibid. hope animates to all workes . p. . particularly it purifyes the heart . ibid. the same reason of our being like to christ , here and hereafter . p. . purity oppos'd to bodily and spirituall lustings . ibid. to what degree hope must purify . ibid. coroll . from the settling our hopes . p. . to raise our hopes , we must improove and raise our faith ibid. in all compositions something gives the body , faith gives the body and substance to hope . ibid. hope abridges the time of expectation , and lives in an anticipation of eternall joyes . p. . the last peece of armes , the sword of the spirit . ibid. this is a spirituall weapon . p. . that , the spirit useth . ibid. that , the spirit form●d ibid. what meant by the word of god here . p. . proov'd to be the scripture . ibid. christ made use of this weapon against the divel himself , & in others . p. . whether the letter or sence be the word meant here . ibid. how shall ignorant men know the sence of scripture . p. . to have the sword fitted for our use , is our due as well as the sword it selfe . ibid. the scriptures though deepe , are fordable by men holy and diligent . ibid. the saintes have a tast proportionable to their spirits , by which they can distinguish of foode . ibid. & p. . try all things . p. . the way to know the will of god , is to do it . ibid. also we must search which is pleasing to god. ibid. how it is done . ibid. corollary to incourage to fight . p. men are seldome overcome , but when they are of the party . ibid. severall scripture expressions teaching us to value this sword , the word of god. p. , , , . all sinne proceeds from ignorance or forgetfullnesse . p. . the difference of men lyes in the observing , or neglecting , the fullfilling of gods words in the events of things . p. . the word gives its owne credit . p. . to helpe in some guardes for this fight . ibid. sinne is the greatest evill . ibid. severall scriptures expressing the filthynesse of sinne . p. . the reason why christ lay so low , when others could sing . ibid. keepe at the greatest distance from sinne . p. . this the wisest and safest way . ibid. there is a modesty in sinne at first , if it incorporate , it will teare the flesh to get it out . ibid. other heades hinted , but not prosecuted . p. . captaine to captaine , and armes to armes , oppos'd . ibid. prayer no peece of these armes , and therefore not insisted on . p. . it fastens on the armes and drawes downe successe . ibid. what meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here . ibid. every thing powerfull in the vertue of an ordinance . ibid. the conclusion . p. . finis . these principall faults escaped in the printing , the reader may correct as followeth . pag. line . error . correct . with which incorporall incorporeall that their beingh beings them then operations apparitions genui genium pro ratio par ratio moderatedly moderated by ward word   sunne sonne   mathematicus , mathematicians god things not must be put out . raisedned raisednes medimus mediums beleeve releive light sight may by   vice nice motion notion   and must be put out .   their your with which   elixurs elixars   ones ends well must be put out . let set the they mote more your you   not not onely to operating co-operating inordinary inordinacy thy the hee be have save altogether together   forma formae which what a love alone must most therefore is therefore that is that is that it is peoples puples all will deferred deterred   the proper the divells proper obstaine obtaine hee yee devotes denotes   clumbs clumbes   in is lounes loaves subsilite subsilire temire tenure imployes implyes helpe is helpes   of from of well from jou you but put him sinne counted committed countinent commitment   inections injections that thus all allye nothing as , nothing so much as not must be put out . fin sinne is was   have save   mottinesse motives fault faint principall principle   pates pathes   toward to warde fasten fasten'd   in other in no other   alloey allay ofter after contingenties contingencies and a and in a   cleasing cleansing patiency patience respcteth respecteth by must be put out .   unstandings understandings if must be put out . notes, typically marginal, from the original text notes for div a -e obj. ans. qu. ans. qu. ans. coral . qu. qu. qu. ans. . . . . corol. corol. corol. obj. obj. ans. coroll . coroll . coroll . coroll . obj. ans. the corollaries from hence . coroll . obj. ans. coroll . coroll . coroll . coroll . coroll . coroll . corroll . corrol . object . ans. coroll . coroll . object . answ. coroll . coroll . demonologia sacra, or, a treatise of satan's temptations in three parts / by richard gilpin. gilpin, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) demonologia sacra, or, a treatise of satan's temptations in three parts / by richard gilpin. gilpin, richard, - . [ ], , p. printed by j.d. for richard randal and peter maplasden ..., london : . each part has special t.p. a work of religious experience, the first title being somewhat misleading. cf. dnb. reproduction of original in cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng demonology -- early works to . devil -- early works to . sin -- early works to . good and evil -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion imprimatur , hic liber ( cui titulus , daemonologia sacra : or , a treatise of satans temptations , in three parts . ) guil. sill. martii , . . daemonologia sacra . or , a treatise of satans temptations : in three parts . by richard gilpin . cor. . . we are not ignorant of his devices . london , printed by j. d. for richard randel , and peter maplisden , booksellers in new castle upon tine . . to the reader . the accurate searches into the secrets of nature which this age hath produced , though they are in themselves sufficient evidences of a commendable industry ; yet seeing they fall so exceedingly short of that discovery which men aim at , giving us at best but probable conjectures , and uncertain guesses , they are become as little satisfactory to men that look after the true causes of things , as those ships of desire ; whose great undertaking for gold had raised high expectations in their attempts ; but in the return , brought nothing home for their ventures but apes and peacocks . while men reflect upon themselves under such disappointments , they cannot but check themselves , for over-promising themselves in their adventures , with that of zophar , vain man would be wise . but how happy would it be for men , if such failures of expectation might better inform them ? if our attainments in these pursuits will not bear our charges , nor recompence our pains , and loss of time , with an answerable profit , though we may see cause sometimes ( as a divertisement or recreation ) to use them ; yet how shall we satisfie our selves to make them our chief and sole business ? if we knew of nothing of higher concern to us than these , our neglect of greater matters were more excusable ; but seeing we are sufficiently instructed , that we have more weighty things to look after , such as relate to a certain future estate of happiness or misery : the very discovery of this to a rational being must needs intitle such things to the first and greatest part of his care . he that knows that there is one thing necessary , and yet suffers himself to be diverted from the pursuit of that , by troubling himself about many things , is more justly chargable with folly , than he that neglects his estate , and finds himself no other imployment , but to pursue feathers in the wind. among those things that religion offers to our study , god and our own hearts are the chief . god is the first and last , and whole of our happiness , the beginning , progress , and compleatment of it is from him , and in him , for in that centre do all the lines meet , but our heart is the stage upon which this felicity ( as to the application of it ) is transacted : upon this little spot of earth , doth god and satan draw up their several armies ; here doth each of them shew their power and wisdom ; this is treated by both , each of them challenge an interest in it ; 't is attaqued on the one side , and defended on the other . so that here are skirmishes , battels , and stratagems managed ; that man then that will not concern himself in his enquiries , how the matter goes in his own heart , what ground is got or lost , what forts are taken or defended , what mines are sprung , what ambuscado's laid , or how the battel proceeds : must needs lie under a just imputation of the greatest folly ; neither can he be excused in his neglect , by the most pressing sollicitations of other things that seem to require his attendance upon the highest imaginable pretences of necessity : for what is he profited , that gains the whole world , if he loses his soul ? but the exact and faithful management of such spiritual enquiries , with their necessary improvement to diligent watchfulness , and careful endeavours of resistance , is another manner of work than most men dream of : to discover the intrigues of satans policy , to espie his haunts and lurking places in our hearts , to note his subtile contrivances in taking advantages against us , and to observe how the pulse of the soul beats under his provocations , and deceitful allurements , how far we comply or dissent ; requires so much attendance and laborious skilfulness , that it cannot be expected that such men who design no more than to be christians at the easiest rate , and content themselves with a formal superficiality of religion ; or such , who , having given up themselves to the deceitful sweets of worldly carnal delights , are not at leisure to engage themselves in so serious a work ; or such whose secret guilt of rebellious combination with the devil against god , makes them fearful to consider fully , the hazards of that wickedness , which they had rather practise with forgetfulness , lest the review of their ways , and sight of their danger , should awaken their consciences to give them an unwelcome disquiet ; it cannot ( i say ) be expected that any of these sorts of men ( whilst they are thus set ) should give themselves the trouble of so much pains and toil as this business doth require . upon this consideration , i might rationally fix my prognostick of the entertainment of the following treatise . what acceptance soever it may find with such as are cordially concerned for their souls , and the realities of religion , ( and of such i may say as the apostle paul concerning brotherly love , thess . . . as touching this matter , they need not that i write unto them , for they themselves are taught of god to be suspicious of satans devices ; and by experience they find his deceits so secret , and withal so dangerous , that any help for further discovery and caution , must needs be welcome to them ; yet ) to be sure the prince of darkness ( who is always jealous of the least attempts that may be made against his empire ) will arm his forementioned subjects against it , and whomsoever else he can prevail upon , by the power of prejudice , to reject it , as urging us to a study more severe or harsh , than is consistent , either with the lower degrees of knowledge of many , or with that ease which most men desire to indulge to themselves ; or as offering such things which they ( to save themselves from further trouble ) will be willing to call chimaera's or idle speculations : and this last i may rather expect , because in this latter age , satan hath advanced so far in his general design against all christianity , and for the introduction of paganism and atheism , that now none can express a serious conscientious care for holiness , and the avoidance of sin ; but upon pain of the imputation of silliness , or whining preciseness ; and none can speak or write of conversion , faith , or grace , but he shall be hazarded by the scoffs of those that are unwilling to judge the private workings of the heart to godward , or spiritual exercises of grace , to be any better than conceited whims , and unintelligible nonsense : but seeing such men make bold to jeer , not only that language , and those forms of speech which the holy ghost thought fit to make use of in the scriptures , but also the very things of faith , grace , and spirit , which are every where in the sacred oracles recommended to us with the most weighty seriousness , ( which with them pass for no better than cheats and fancies ) we can easily sit under their contempt ; and shall ( as we hope ) be so far from being jeered out of our religion , that their scorns shall have no more impression upon us , than the ravings of a frenzical person that knows not what he speaks . notwithstanding these , ( who are no way considerable for weight ) there are , i hope , a great many , who seriously imploy themselves in the inwards , as well as the outwards of religion , ( and who will not suffer themselves to be perswaded , that the apostle obtruded an empty notion upon believers , when he recommended that observable truth to them , rom. . . he is not a jew which is one outwardly , &c. ) for their sakes have i undertaken this labour of collecting and methodizing the grand stratagems , and chief ways of delus●on of the great deceiver . to these i must particularly account for some few things relating to this discourse : as , . that i have satisfied my self in the reasons of the publication of these papers , and do not judg it requisite to trouble any so far , as to tell what these reasons are . they who desire to resist such an enemy , and whose experience doth convince them , that all helps are necessary , will not need them , and those that are men of scorn , or of avowed carelesness , will not regard them though i should declare them . . to prevent the misapprehensions ( which possibly some may otherwise labour withal ) of a monstrous product from one text , because they may observe one text in the front , and no other mentioned throughout the first and second parts ; they may know , that i made use of several in the preaching of these discourses , as suitable foundations for the several particulars herein mentioned ; but in the moulding up of the whole , into the method of a treatise , for the ease of the reader , i thought fit to lay aside those introductions , as also many other occasional applications , which were proper for sermons , and a great many things which were necessary to be spoken for explication and illustration of these points to a popular auditory , and have only presented the substance in a more close connection ; because if there be any little obscurity that may at first appear to any , for want of variety of words , the treatise being under their eye , will be at leisure to attend their review in a second or third reading : which however i would recommend earnestly to those that , in these concerns , do really design to be wise for themselves . . neither should it seem strange , that i have frequently made use of instances from history , or other later relations . whosoever shall consider the nature of the matter treated on , will not complain of this as a needless trouble put upon them ; yet withal i have been so careful of doing any persons an unkindness , by making too bold with them , that i mentioned no names but such , as upon such occasions have been made publick by others before . the rest i have only mentioned in the general , discovering their case where it was useful , but concealing the persons . . it may perhaps seem a defect , that the several directions , remedies , or counsels , which are requisite to be observed in making resistance against satan , are not added , except some few hints in the latter end of the third part , and some other things in that part , in the applications of the several doctrines therein , ( which i thought fit , upon good grounds , to leave in the order of a preaching method ) but such may be pleased to consider , that several have performed that part very fully , to whose labours i had rather refer the reader , than trouble him with a repetition : it was only my design to endeavour a more full discovery ( though every way short of the thing it self ) of satan's craft , because the knowledg of this is so necessary , and withal others have done it more sparingly . such as it is accept , and improve for thy spiritual advantage ; for that was the end of this undertaking , by him who desires that thy soul may prosper , rich. gilpin . the contents . part i. chap. . the introduction to the text , from a consideration of the desperate ruine of the souls of men. the text opened , expressing satan's malice , power , cruelty , and diligence . chap. . of the malice of satan in particular . the grounds and causes of that malice . the greatness of it proved ; and instances of that greatness given . chap. . of satans power . his power as an angel considered . that he lost not that power by his fall. his power as a devil . of his commission . the extent of his authority . the efficacy of his power . the advantages which he hath for the management of it , from the number , order , place , and knowledg of devils . chap. . that satan hath a great measure of knowledg , proved , by comparing him with the knowledg of adam in innocency , and by his titles . of his knowledg natural , experimental , and accessory . of his knowledg of our thoughts . how far he doth not know them , and how far he doth , and by what means . of his knowledg of things future , and by what ways he doth conjecture them . the advantages in point of temptation that he hath by his knowledg . chap. . instances of satan's power . of witchcraft , what it is . satan's power argued from thence . of wonders . whether satan can do miracles . an account of what he can do that way . his power argued from apparitions and possessions . chap. . of satan's cruelty . instances thereof in his dealing with wounded spirits , in ordinary temptations of the wicked and godly , in persecutions , cruelties in worship . his cruel handling of his slaves . chap. . of satan's diligence , in several instances . the question about the being of spirits and devils handled . the sadducces opinion discovered . the reality of spirits proved . chap. . of satan's cunning and craft in the general . several demonstrations proving satan to be deceitful : and of the reasons why he makes use of his cunning . chap. . of satan's deceits in particular . what temptation is . of tempting to sin. his first general rule . the consideration of our condition . his second rule . of providing sutable temptations . in what cases he tempts us to things unsuitable to our inclinations . his third rule . the cautious proposal of the temptation , and the several ways thereof . his fourth rule is to entice the way thereof in the general , by bringing a darkness upon the mind through lust . chap. . that satan enticeth by our lust . the several ways by which he doth it . of the power and danger of the violence of affections . chap. . that lust darkens the mind . evidences thereof . the five ways by which it doth blind men. ( . ) by preventing the exercise of reason . the ways of that prevention ; ( . ) secresy in tempting , satan's subtilty therein . ( . ) surprisal . ( . ) gradual intanglements . chap. . of satan's perverting our reason . his second way of blinding . the possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of sin , and by sophistical arguments ; with an account of them . chap. . of satan's diverting our reason , being the third way of blinding men. his policies for diverting our thoughts . his attempts to that purpose in a more direct manner ; with the degrees of that procedure . of disturbing or distracting our reason , which is satan's fourth way of blinding men. his deceits therein . of precipitancy , satan's fifth way of blinding men. several deceits to bring men to that . chap. . of satan's maintaining his possession . his first engine for that purpose , is his finishing of sin , in its reiteration and aggravation . his policies herein . chap. . of satan's keeping all in quiet , which is his second engine for keeping his possession ; and for that purpose , his keeping us from going to the light , by several subtilties : also of making us rise up against the light ; and by what ways he doth that . chap. . of satan's third grand policy for maintaining his possession ; which is his feigned departure . ( . ) by ceasing the prosecution of his design , and the cases in which he doth it . ( . ) by abating the eagerness of pursuit , and how he doth that . ( . ) by exchanging temptations , and his policy therein . the advantage he seeks surgeth . by seeming to fly . of his ( . ) stratagem for keeping his possession , which is his stopping all ways of retreat ; and how he doth that . chap. . satan's deceits against religious services and duties . the grounds of his displeasure against religious duties . his first design against duties , is to prevent them . his several subtilties for that end , by external hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . his various pleas herein . chap. . satan's second grand design against duties , is to spoil them . ( . ) in the manner of undertaking , and how he effects this . ( . ) in the act or performance , by distracting outwardly , and inwardly , his various ways therein , by vitiating the duty it self . how he doth that ( . ) after performance ; the manner thereof . part ii. chap. . that it is satan's grand design to corrupt the minds of men with error . the evidences that it is so ; and the reasons of his endeavours that way . chap. . of the advantages which satan hath , and useth , for the introduction of error . ( . ) from his own power of spiritual fascination . that there is such a power proved from scripture , and from the effects of it . ( . ) from the imperfection of knowledg , the particulars thereof explained . ( . ) from the byass of the mind . what things do byass it ; and the power of them to sway the understanding . ( . ) from curiosity . ( . ) from atheistical debauchery of conscience . chap. . of satan's improving these advantages for error . . by deluding the vnderstanding directly : which he doth ( . ) by countenancing error from scripture . of his cunning therein . ( . ) by specious pretences of mysteries ; and what these are . of personal flatteries . ( . ) by affected expressions . reason of their prevalency . ( . ) by bold assertions . the reasons of that policy . ( . ) by the excellency of the persons appearing for it , either for gifts or holiness . his method of managing that design . ( . ) by pretended inspiration . ( . ) by pretended miracles . his cunning herein . ( . ) by peace and prosperity in ways of error . ( . ) by lyes against truth , and the professors of it . chap. . of satan's second way of improving his advantages , which is by working upon the vnderstanding indirectly by the affections . this he doth ( . ) by a silent insensible introduction of error . his method herein . ( . ) by entangling the affections with the external garb of error . a gorgeous dress , or affected plainness . ( . ) by fabulous imitations of truth . the design thereof . ( . ) by accomodating truth to a complyance with parties that differ from it . various instances hereof . ( . ) by driving to a contrary extream . ( . ) by bribing the affections with rewards , or forcing them by fears . ( . ) by engaging pride and anger . ( . ) by adorning error with the ornaments of truth . chap. . satan's attempts against the peace of god's children , evidenced . ( . ) from his malice . ( . ) from the concernment of peace to god's children . what these concerns are , explained . ( . ) from the advantages which he hath against them by disquieting their minds . . confusion of mind . . vnfitness for duty , and how . . rejection of duty . . a stumbling-block to others . . preparation of the mind to entertain venomous impressions , and what they are . . bodily weakness . . our miserie 's satan's contentment . chap. . of the various ways by which he hinders peace . st way , by discomposures of spirit . these discomposures explained : by shewing , . what advantage he takes from our natural temper ; and what tempers give him this advantage . . by what occasions he works upon our natural tempers . . with what success . ( . ) these occasions suited to natural inclinations , raise great disturbance . ( . ) they have attendency to spiritual trouble . the thing proved , and the manner how , discovered . ( . ) these disturbances much in his power . general and particular considerations about that power . chap. . of the second way to hinder peace . affrightments , the general nature and burthen of them , in several particulars . what are ways by which he affrights . . atheistical injections . observations of his proceeding in them . . blasphemous thoughts . . affrightful suggestions of reprobation . observations of his proceedings in that course . . frightful motions to sin. . strong immediate impressions of fear . . affrightful scrupulosity of conscience . chap. . of his third way to hinder peace by spiritual sadness . wherein , . of the degrees of spiritual sadness . . of the frequency of this trouble , evidenced several ways . of the difference 'twixt god and satan in wounding the conscience . . of the solemn occasions of this trouble . . the engines by which satan works spiritual sadness . . his sophistry . his topicks enumerated and explained . . scriptures perverted . . false notions . . misrepresentations of god. . sins ; how he aggravates them . . lessening their graces : how he doth that . . his second engine , fear , how he forwards his design that way . chap. . of his fourth way to hinder peace , by spiritual distresses . . the nature of these distresses . the ingredients and degrees of them . whether all distresses of soul arise from melancholy . . satan's method in working them . the occasions he makes use of . the arguments he urgeth . the strengthning of them by fears . . their weight and burthen , explained in several particulars . concluding cautions . part iii. chap. . the first circumstance of the combat . the time when it happened . the two solemn seasons of temptation . the reasons thereof . chap. . the second circumstance . christ's being led by the spirit . what hand the spirit of god hath in temptations ; and of running into temptation when not led into it . chap. . the third circumstance . the place of the combat . the advantage given to temptations by solitude . chap. . the fourth circumstance . the end wherefore christ was led into the wilderness . holiness , imployment , priviledges , exempt not from temptation . of temptations that leave not impressions of sin behind them . how satan's temptations are distinguished from the lusts of our own heart . chap. . of christ's fast ; with the design thereof . of satan's tempting in an invisible way . of his incessant importunities , and how he flys when resisted . of inward temptations with outward afflictions . several advantages satan hath by tempting in affliction . chap. . that christ's temptations were real , and not in vision . that temptation is satan's imployment ; with the evidences and instances thereof . of satan's tempting visibly ; with the reasons thereof . chap. . the general view of these temptations . of satan's gradual proceeding in temptations . of reserving a great temptation last . what a great temptation is . in what cases to be expected . of satan's using a common road , in comparing these temptations with the ordinary temptations of men. of the advantage satan takes of natural appetite , sense , and affections . chap. . the rise of christ●s first temptation . of satan's suiting his temptations to the conditions of men. of tempting men upon the plea of necessity . the reasons and cheats of that plea. his pretences of friendship in tempting ; with the danger thereof . chap. . a particular consideration of the matter of the first temptation . what satan aimed at in bidding him turn stones into bread. of satan's moving us to things good or lawful . the end of such a motion . how to know whether such motions are from satan , or the spirit . what to do in case they be from satan . of his various aims in one temptation . what they are , and of his policy therein . of his artificial contrivement of motions , to make one thing infer another . chap. . of satan's chief end in this temptation . his skill in making the means to sin plausible . the reasons of that policy , with his art therein . mens ignorance his advantage . of the differences of things propounded to our use . chap. . of the temptation to distrust , upon the failure of ordinary means . of the power of that temptation , and the reasons of its prevalency . of unwarrantable attempts for relief ; with the causes thereof . of waiting on god , and keeping his way . in what cases a particular mercy is to be expected . chap. . of satan's proceeding to infer distrust of son-ship , from distrust of providences . instances of the probability of such a design . the reasons of this undertaking . of satan's endeavour to weaken the assurance and hopes of god's children . his general method to that purpose . chap. . the preparation to the second temptation . of his nimbleness to catch advantages from our answers to temptation . that satan carried christ in the air. of his power to molest the bodies of god's children . how little the supposed holiness of places priviledgeth us from satan . of satan's policy in seeming to countenance imaginary defences . of his pretended flight in such cases ; with the reasons of that policy . of his improving a temptation to serve several ends. chap. . that presumption was the chief design of this temptation . of tempting to extreams . what presumption is . the several ways of presuming . the frequency of this temptation , in the generality of professors , in hypocrites , in despairing persons , and in the children of god. the reasons of satan's industry in this design . his deceitful contrivance in bringing about this sin. preservatives against it . chap. . self-murther , another of his designs in this temptation . how he tempts to self-murther directly , and upon what advantages he urgeth it . how he tempts to it indirectly , and the ways thereof . of ne-necessary preservatives against this temptation . chap. . of pride , satan's chief engine to bring on presumption . what pride is , and how it prepares men for sinning presumptuously . considerations against pride . the remedies for its cure. pride kindled by a confidence of priviledges , and popular applause . chap. . of satan's subtilty in urging that of psal . . , . to christ . of his imitating the spirit of god in various ways of teaching . of his pretending scripture to further temptation . the reasons of such pretendings , and the ends to which he doth abuse it . of satan's unfaithfulness in managing of scriptures . cautions against that deceit . the ways by which it may be discovered . chap. . the manner of satan's shewing the kingdoms of the world. of satan's preparations before the motion of sin. of his confronting the almighty by presumptuous imitation ; and in what cases he doth so . of his beantifying the object of a temptation , and how he doth it . his way of engaging the affections by the senses . of his seeming shiness . chap. . satan's end in tempting christ to fall down and worship him . of blasphemous injections . what blasphemy is . the ways of satan in that temptation , with the advantages he takes therein , and the reason of urging blasphemies upon men. consolations to such as are concerned in such temptations . advice to such as are so afflicted . chap. . the nature of idolatry . satan's design to corrupt the worship of god. the evidences thereof , with the reasons of such endeavours . his general design of withdrawing the hearts of men from god to his service . the proof that this is his design , upon whom he prevails . that professions and confidences are no evidences to the contrary . his deceit of propounding sin as a small matter . the evidences of that method , and the reasons thereof . chap. . of worldly pleasure . proofs that this is satan's great engine . what there is in worldly delights , that make them so . counsels and cautions against that snare . chap. . of christ's answer in the general . that these temptations were upon design for our instruction . of the agreement betwixt ephes . and matth. . the first direction . of couragious resolves in resisting temptations . it s consistency with some kind of fear . the necessity of this courage . wherein it consists ; and that there is courage in mourning spirits . chap. . the second direction , that temptations are not to be disputed . the several ways of disputing a temptation . in what cases it is convenient and necessary to dispute with satan . in what cases inconvenient , and the reasons of it . chap. . the third direction of repelling a temptation without delay ; the necessity of so doing . what a speedy denial doth contain . chap. . the fourth direction . of repelling a temptation by scripture arguments . of several things implyed in the direction . the necessity of answering by scripture arguments . the excellency of the remedy . how scripture arguments are to be managed . chap. . the fifth direction of prayer , and of the seriousness required of those that expect the advantage of prayer . of god's hearing prayer while the temptation is continued . of some that are troubled more , while they pray more . daemonologia sacra : or , a treatise of satans temptations the first part. containing a discourse of the malice , power , cruelty and diligence of satan . of his cunning in temptation in the general . of his method of tempting to sin. of his policies for maintaining his possession . of his deceits for the preventing and spoiling religious services and duties . by r. g. cor. . . we are not ignorant of his devices . london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part i. pet. . . be sober , be vigilant ; because your adversary the devil , as a roaring lion , walketh about seeking whom he may devour . chap. i. the introduction to the text , from a consideration of the desperate ruine of the souls of men. the text opened , expressing satan's malice , power , cruelty and diligence . the souls of men are precious , the whole world cannot repair their loss ; hence by god are all men in particular charged with care and watchfulness about them . he hath also set up watchmen and overseers , whose business it is to watch over souls , and in the most strict and careful manner , as those that must give an account . what can more stir up men to the discharge of this duty , than the frequent alarms which we have of the assaults of such an adversary , whose business 't is to destroy the soul ? the philistims are upon thee sampson ; he fights continually , and useth all the policy and skill he hath for the management of his strength . besides , 't is a consideration very affecting , when we view the desolations that are made in the earth ; what wounds , what overthrows , what cruelties , slaveries , and captivities these conquered vassals are put to . it was ( as some think ) an inexcusable cruelty in david against the ammonites , when he put , them under saws , and harrows of iron , and made them pass through th●e brick-kiln ; but this spiritual pharaoh hath a more grievous house of bondage , and iron furnace . neither is this miserable destruction ended , but will keep pace with time , and shall not cease , till christ shall at his appearance finally conquer him and tread him down . if xerxes wept to look upon his army through the prospective of devouring time , which , upon an easy foresight , shewed him the death of so great a company of gallant men ; we may well weep ( as david at ziglag ) till we can weep no more : or ( as rachel for her children ) refusing to be comforted , while we consider what a great number of succeeding generations , heaps upon heaps , will be drawn with him to a consuming tophet . and could we follow him thither , to hear the cries of his prisoners , the roarings of his wounded , where they curse the day that brought them forth , and themselves for their folly and madness in hearkning to his delusions ; the dreadful out-crys of eternity , and then their rage against heaven in cursings and blasphemings , while they have no mitigations , or ease , nor the refreshment of a drop of water to cool their tongues , we would surely think we could never spend our time better , than in opposing such an enemy , and warning men to fly from the wrath to come , to take heed they come not into his snare ; with what earnestness would we endeavour to perswade men ? what diligence would we use to cast water upon these devouring flames , and to pluck men as brands out of the fire ? 't is true , if satan had dealt plainly with men , and told them what wages they were to expect , and set a visible mark upon his slaves , or had managed a visibly destructive hostility , men have such natural principles of self-preservation , and of hatred of what appears to be evil , that we might expect they would have fled from him , and still have been upon their guard : but he useth such artifices , such sleights and couzenage , that men are cast into a sleep , or a golden dream , while he binds them in chains of darkness , they see not their end , the snare , nor the pit ; nay , he intoxicates them with a love of their misery , and a delight in helping forward their ruin ; so that they are volunteers in his service , and possessed with a madness and rage against all that will not be as willing as themselves to go to hell ; but especially if they put forth a compassionate hand to help any out of that gulf of misery , they hate them , they gnash , upon them with their teeth , and run upon them with utmost violence , as if they had no enemies but these compassionate samaritans . how great is this mystery of darkness ! who shall be able to open the depths of it ? who shall declare it fully to the sons of men , to bring these hidden things to light ? especially seeing these hellish secrets which are yet undiscovered , are double to those that have been observed , by any that have escaped from his power : he only whose prerogative it is to search the hearts of men , can know , and make known , what is in the heart of satan ; he views all his goings , even those paths which the vultures eye hath not seen ; and can trace those foot-steps of his , which leave no more print or tract behind them , than a ship in the sea , or a bird in the air , or a serpent on a stone . yet notwithstanding we may observe much of his policies , and more would god discover , if we did but humbly and faithfully improve what we know already . 't is my design to make some discovery of those haunts i have observed , if by that means i may be useful to you to quicken and awaken you . and first i shall set before you the strength and power of your enemy , before i open his cunning and craft . there are found in him whatsoever may render an adversary dreadful . as first ; malice and enmity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a law term , and signifies an adversary at law , one that is against our cause ; and the text ( as some think ) heightens this malice , ( . ) by the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes an arch enemy . ( . ) the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a slanderer or calumniator , ( for the word is twice in the new testament used for a slanderer ) shewing his hatred to be so great , that it will not stick at lying and falshood , either in accusing god to us , or us to god. nay it particularly hints , that when he hath in malice tempted a poor wretch to sin , he spares not to accuse him for it , and to load him with all things that may aggravate his guilt or misery , accusing him for more than he hath really done , and for a worse estate than he is really in . secondly ; his power , under the metaphor of a lion , a beast of prey , whose innate property is to destroy , and is accordingly fitted with strength , with tearing paws , and a devouring mouth ; that as a lion would rend a kid with ease , and without resistance , so are men swallowed up by him , as with open mouth ; so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , he can sup them up at a draught . thirdly ; his cruelty , a roaring lion , implying , not only his innate property to destroy , which must be a strange fierceness , but also that this innate principle is heightned and whetted on , as hunger in a lion sharpens and enrages that disposition , till he get his prey ; so that he becomes raving and roaring , putting an awful majesty upon cruelty , and frighting them out of endeavours , or hopes of resistance , and increasing their misery with affrightments and tremblings . thus satan shews a fierce and truculent temper , whose power being put forth from such an implacable malice , must needs become rage and fierceness . fourthly ; his diligence ; which , together with his cruelty , are consequences of his malice and power ; he goes about , and seeks ; he is restless in his pursuit , and diligent , as one that promiseth himself a satisfaction or joyful contentment in his conquests . chap. ii. of the malice of satan in particular . the grounds and causes of that malice . the greatness of it proved ; and instances of that greatness given . i shall first give some account of his malice , by which it shall appear , we do not wrong the devil in calling him malicious ; the truth of which charge , will evidence it self in the following particulars . first ; the devil , though a spirit , yet is a proper subject of sin. we need no other evidence for this , than what doth by daily experience result from our selves ; we have sins , which our spirits and hearts do act , that relate not to the body , called a filthiness of the spirit , in contradistinction to the filthiness of the flesh . 't is true it cannot be denyed , but that those iniquities which have a necessary dependance upon the organs of the body , ( as drunkenness , fornication , &c. ) cannot properly , as to the formality of the act , be laid at satan's door , ( though as a tempter and provoker of these in men , he may be called the father of these sins ) yet the forementioned iniquities which are of a spiritual nature , are properly and formally committed by him , as lying , pride , hatred , and malice . and this distinction christ himself doth hint , joh. . . when he speaketh a lye , he speaketh of his own ; where he asserts such spiritual sins to be properly and formally acted by himself . the certainty of all appears in the epithites given him , the wicked one , the unclean spirit ; as also those places that speak his fall , they kept not their first estate , jude . the angels that sinned , pet. . . if sins spiritual are in a true and proper sense attributed to the devil , then also may malice be attributed to him . secondly ; the wickedness of satan is capable of increase , a magis & minus , though he be a wicked spirit , and as to inclination full of wickedness , though so strongly inclined that he cannot but sin ; and therefore as god is set forth to us , as the fountain of holiness , so is satan called the author and father of sin. yet seeing we cannot ascribe an infiniteness to him , we must admit , that ( as to acts of sin at least ) he may be more or less sinful , and that the wickedness of his heart may be more drawn out , by occasion , motives , and provocations : besides we are expresly taught thus much , rev. . . the devil is come down , having great wrath , because his time is short : where we note ( . ) that his wrath is called great , implying greater than at other times . ( . ) that external motives and incentives , ( as the shortness of his time ) prevail with him to draw forth greater acts of fury . thirdly ; whatsoever occasions do draw out , or kindle malice to a rage , satan hath met with them in an eminent degree , in his own fall , and man's happiness . nothing is more proper to beget malice , than hurts or punishments , degradations from happiness . satan's curse , though just , fills him with rage , and fretting against god , when he considers that from the state and dignity of a blessed angel , he is cast down to darkness , and to the basest condition imaginable : for the part of his curse , ( which concerned satan as well as the serpent ) vpon thy belly shalt thou go , and dust shall be thy meat , implies a state most base ; as the use of the phrase proves , they shall lick the dust of thy feet . thine enemies shall lick the dust , psal . . . they shall lick the dust as a serpent , mich. . . where the spirit is so wicked , that it cannot accept the punishment of its iniquity . all punishment is as a poyson , and invenoms the heart with a rage against the hand that afflicted it ; thus doth satan's fall enrage him , and the more , when he sees man enstated into a possibility of enjoying what he hath lost . the envy and pride of his heart boils up to a madness ( for that is the only use , that the wretchedly miserable can make , of the sight of that happiness which they enjoy not ; especially if having once enjoyed it , they are now deprived ) : this begot the rage and wrath in cain against abel , and afterward his murther . the eye of the wicked is evil , where god is good . hence may it be concluded , that satan ( being a wicked spirit , and this wickedness being capable of acting higher or lower according to occasions , and with a suitableness thereto ) cannot but shew an unconceiveable malice against us , our happiness and his misery being such proper occasions for the wickedness of his heart to work upon . fourthly ; this malice in satan must be great : first ; if we consider the greatness of his wickedness in so great and total an apostacy . he is so filled with iniquity , that we can expect no small matters from him , as to the workings of such cursed principles ; not only is he wicked , but the spirit and extract of wickedness , as the phrase signifies , ephes . . . secondly ; the scripture lays to his charge all degrees , acts , and branches of malice ; as ( . ) anger , in the impetuous hast and violence of it , rev. . great wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies excandescentia , the inflammation of the heart , and whole man ; which is violent in its motion , as when the blood with a violent stream rusheth through the heart , and sets all spirits on fire ; and therefore this wrath is not only called great , but is also signified to be so , in its threatning a wo to the inhabitants of the earth . ( . ) indignation is more than anger , as having more of a fixed fury ; and this is applyed to him ephes . . . in that those that have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are said to give place to the devil ; which is true , not only in point of temptation , but also in respect of the resemblance they carry to the frame and temper of satan's furious heart . ( . ) hatred is yet higher than wrath or indignation , as having deeper roots , a more confirmed and implacable resolution ; anger and indignation are but short furies , which like a land flood are soon down , though they are apt to fill the banks on a sudden ; but hatred is lasting , and this is so properly the devil's disposition , that cain in hating his brother , is ( john . . ) said to be the proper off-spring and lively picture of that wicked one , who is there so called , rather than by the name of the devil , because the apostle would also insinuate , that hatred is the master-piece of satan's wickedness , and that which gives the fullest character of him . ( . ) all effects of his cruelty arise from this root ; this makes him accuse and calumniate ; this puts him upon breathing after those murthers and destructions which damned spirits are now groaning under . thirdly ; this malice is the result of that curse laid upon satan , gen. . . i will put enmity betwixt thee and the woman , between her seed and thy seed : which implies ( . ) a great enmity ; and some render it , inimicitias implacabiles , implacable enmities . ( . ) a lasting enmity , such as should continue as long as the curse should last . ( . ) that this should be his work and exercise , to prosecute and be prosecuted with this enmity ; so that it shews , the devil 's whole mind and desire is in this work , and that he is whetted on , by the opposing enmity which he meets withal , it is the work of his curse , of his place , of his revenge , and that wherein all the delight he is capable of , is placed . in that part of the curse , dust shall be thy meat ; 't is implyed , ( if some interpret right ) that if satan can be said to have any delight or ease in his condition , 't is in the eating of this dust , the exercise of this enmity : no wonder then if christ speak of his desires and sollicitations with god , to have a liberty and commission for this work ; satan hath desired to have thee , that he may winnow thee . that this curse relates not only to the serpent who was the instrument , but also to satan who was the agent , is agreed by all almost , that it was not the serpent alone , but the devil speaking by it , is evinced , from its speaking and reasoning ; and that the curse reached further than a natural enmity 'twixt a serpent and a man , is as evident , in that christ is expresly held forth , as giving the full accomplishment of this curse against satan , john . . the devil sinneth from the beginning : for this purpose was the son of god manifested , that he might destroy the works of the devil ; which is a clear exposition and paraphrasis of the womans seed bruising the serpents head . fourthly ; i shall add to this some few instances of satan's malice , by which it will appear to be great . first ; that malice must needs be great , which shews it self , where there is such a load of anguish and horror that lies upon him ; he is now reserved in chains of darkness in hell ; he is in hell , a place of torment ; or which is all one , hell is in him , he carries it about him in his conscience , which by god's decree binds him to his horror like a chain . 't is scarce imaginable that he should have a thought free from the contemplation of his own misery , to spend in a malicious pursuit of man. what can we think less of it , than a desperate madness and revenge against god , wherein he shews his rage against heaven , and hunts after our blood , as for a little water to cool his tongue ; and when he finds his hand too short to pull the almighty out of his throne ; he endeavours ( panther-like ) to tear his image in man , and to put man , created after his image , upon blaspheming and dishonouring his maker . secondly ; that malice must needs be great , that seeks its own fewel , and provides or begs its own occasions ; and those , such as give no proper provocation to his anger . of this temper is his malice , he did thus with job , he begs the commission , calumniates job upon unjust surmises ; presseth still for a further power to hurt him , in so much that god expresly stints and bounds him , ( which shews how boundless he would have been if left to his own will ) and gives him at last an open check , job . . wherein he lays open the malice of his heart in three things . ( . ) his own pressing urgency , thou movedst me . ( . ) his destructive fury , no less would serve , than job's utter destruction . ( . ) job's innocency ; all this without cause , thou movedst me to destroy him without cause . thirdly ; that malice must needs be great , that will pursue a small matter : what small game will the devil play , rather than altogether sit out ? if he can but trouble , or puzzle , or affright ; yet that he will do , rather than nothing , if he can ( like an addar in the path ) but bite the heel , though his head be bruised for it , he will notwithstanding busie himself in it . fourthly , that malice must be great , which will put it self forth where it knows it can prevail nothing , but is certain of a disappointment . thus did satan tempt christ ; those speeches , if thou be the son of god , do not imply any doubt in satan ; he knew what was prophesied of christ , and what had been declared from heaven in testification of him ▪ so that he could not but be certain he was god and man ; and yet what base unworthy temptations doth he lay before him , as to fall down and worship him ? was it that satan thought to prevail against him ? no surely , but such was his malice , that he would put an affront upon him , though he knew he could not prevail against him . fifthly ▪ the malice of wicked men , is an argument of satan's great malice ; they have an antipathy against the righteous , ( as the wolf against the sheep ) and upon that very ground , that they are called out of the world ; how great this fury is , all ages have testified : this hath brought forth discord , revilings , slanders , imprisonments , spoiling of goods , banishments , persecutions , tortures , cruel deaths , as burning , racking , tearing , sawing asunder , and what-ever the wit of man could devise , for a satisfaction to those implacable , furious , murtherous minds ; and yet all this is done to men of the same image and lineage with themselves , of the same religion with themselves ( as to the main ) ; nay , some time to men of their own kindred , their own flesh and blood , and all to those that would live peaceably in the land. what shall we say to these things ? how come men to put on a savage nature , to act the part of lions , leopards , tigars , if not much worse ? the reason of all we have , john . . ye are of your father the devil , he was a murtherer from the beginning ; as also gen. . . i will put enmity between her seed and thy seed : so that all this shews what malice is in satan's heart , who urgeth and provokes his instruments , to such bloody hatreds . hence who-ever were the agents , rev. . . in imprisoning the saints , the malice of satan in stirring them up to it , makes him become the author of it ; satan shall cast some of you into prison . chap. iii. of satan's power . his power as an angel considered . that he lost not that power by his fall. his power as a devil . of his commission . the extent of his authority . the efficacy of his power . the advantages which he hath for the management of it , from the number , order , place , and knowledge of devils . that satan's power is great , is our next enquiry : where , first , we will consider his power as an angel. in psalm . . . angels are said to excel in strength : and in vers . . as also psal . . . they are called god's host ; which is more fully expressed , kings . . i saw the lord sitting upon his throne , and all the host of heaven standing by him on his right hand and on his left : which phrase , though it import their order and observance ; yet undoubtedly the main of its intendment , is to set forth their power , as hosts are the strength of kings and nations . god himself in putting on that title , the lord of hosts , makes it an evidence of his incomprehensible power , that such armies of strong and mighty creatures are at his command . but this only in the general . that which comes nearer to a particular account of their strength , is that notion of a spirit , by which they are frequently described ; he maketh his angels spirits , his ministers flaming fire . the being of a spirit is the highest our understanding is able to reach , and that it shews a being very excellent , is manifest in this , that god is pleased to represent himself to us under the notion of a spirit ; not that he is truly and properly such , but that this is the most excellent being that falls under our apprehension . besides , that the tearm spirit , raiseth our understanding to conceive a being of an high and extraordinary power ; it doth further tend to form our conceptions to some apprehensions of their nature : ( . ) from the knowledg that we have of our own spirits ; that our spirit is of a vast comprehension and activity , our thoughts , desires , reasonings , and the particular undertakings of some men of a raised spirit , do abundantly evidence . ( . ) in that it represents a spiritual being , freed from the clog and hinderance of corporeity , our own spirits are limited and restrained by our bodies , as fire , an active element , is retarded and made sluggish by matter unapt to serve its proper force , as when 't is in an heap of earth ; which is also sufficiently pointed at in that opposition betwixt flesh and blood , and principalities and powers , ephes . . shewing that flesh and blood are a disadvantage and hinderance to the activity of a spirit . a spirit then , as in corporeal , may be conceived to move easily without molestation , quickly , imperceptibly and irresistibly .. ( . ) this is yet further illustrated by the similitude of wind and fire , which are ( to the common experience of all ) of very great force . and 't is yet further observable , that the scripture sometime speaks of the power of angels in the abstract , chusing rather to call them powers than powerful ; clearly shewing , that angels are beings of vast strength , as indeed the actions done by them do abundantly testifie ; such was the destroying sennacheribs host in a night , the opening the prison doors for peter , the carrying philip in the air , and such other acts , which tend to the protection of the faithful , or punishing of the wicked . though this may fully satisfie us that angels excel in strength , yet the scripture suggests another consideration relating to the office and imployment of angels , where their commission shews not only a liberty for the exercise of this power , but also doth imply such a power as is fit to be commissionated to such acts ; these invisible beings are called thrones , dominions , principalities , powers , col. . 't is indeed a task beyond a sober undertaking to distinguish these words , and to set their true bounds and marks of difference ; this , augustin acknowledged , yet may we hence conclude , ( . ) that these words imply a very great authority in angels . ( . ) a power and strength suitable to their imployment , and that god furnished them with power answerable to the work which he intended for them , in his moving the heavens , and governing the world , &c. however , in some cases , god works by instruments every way disproportionable to the service , that the excellency of the power might be of god ; yet in the ordinary way of his working , he puts an innate , suitable force in creatures , for the acts to be done by them ; as there is an innate power in the wind to blow , in the fire to burn , in herbs and plants for medicinal uses . thus may we conceive of angels , that god using them as his host , his ministers to do his pleasure ; he hath indowed them with an innate natural power for those great things which he doth by them ; which must not be supposed in the least derogatory to the power of god , in his ways of mercies or judgments , seeing all the strength of angels is originally from god : hence is it that all the names of angels which we read of in scripture carry this acknowledgment in their signification ; michael thus unfolds it self , who is like god. gabriel thus , the glory of god ; and therefore may we suppose them not so much the proper names of angels , but ( as calvin noteth ) nomina ad captum nostrum indita , names implying god's great power in them . such a powerful spirit is satan by creation . but because it will be doubted lest his fall hath bereaved him of his excellency , and cast him down from his strength ; i shall evidence that he still retains the same natural power : to which purpose , 't is not unfit to be observed , ( . ) that the same terms and names which were given to good angels , to signifie their strength and commission , col. . . and . . are also given to satan , ephes . . . devils are called principalities , powers , rulers ; and col. . . they have the same names which in vers . . were given to good angels , he spoiled principalities and powers . ( . ) the scripture gives particular instances of satan's power and working , as his raising tempests in the air , commanding fire from heaven ; both which he did in prosecution of his malice against job ; his carrying the bodies of men in the air , as he did with christ , hurrying him from the wilderness to the mountain , from thence to the pinacle of the temple ; his breaking chains and fetters of iron , mark . . his bringing diseases , instances whereof were that crooked woman whom satan had bowed together , luke . . and the lunatick person , luk. . . with a great many more . ( . ) 't is also observable , that notwithstanding satan's fall hath made an alteration as to the ends , vses , and office of his power ; yet nevertheless god makes use of this strength in him , not only as an executioner of wrath against his enemies , ( as when he vexed saul by this evil spirit ; and through this lying spirit , gave up ahab to be deluded into his ruin , and inflicted plagues upon egypt , by sending evil angels among them ) but also for the tryal of his own servants ; thus was job afflicted by satan , and paul buffeted by his messenger . secondly ; this power of his , as a devil , falls next under our consideration , wherein are divers particulars to be noted : as , first , his commission and authority . if any put that question to him , which the jews did to christ ; by what authority dost thou these things ? or , who gave thee this authority ? we have the answer in john . . and . . where he is called the prince of this world ; and accordingly the scripture speaks of a two-fold kingdom of light and of darkness ; and in this we hear of satan's seat or throne , of his servants and subjects . yea , that which is more , the scripture speaks of a kind of deity in satan ; he is called the god of this world , cor. . . which doth not only set forth the intollerable pride and usurpation of satan in propounding himself as such , so drawing on poor blind creatures to worship him , but also discovers his power , which by commission he hath obtained over the children of disobedience . hence doth he challenge it , as a kind of right and due from the poor americans and others , that they should fall down and worship him ; and upon this supposition was he so intollerably presumptuous in offering the kingdoms of the world to christ for such a service and worship . if it be questioned , what satan's authority is ? i shall answer it thus . first ; his authority is not absolute or unlimited ; he cannot do what he pleaseth , and therefore we do find him begging leave of god for the exerting of his power in particular cases , as when he was a lying spirit in the mouth of ahab's prophets , and in every assault he made upon job ; nay , he could not enter into the swine of the gaderens , till he had christ's commission for it . secondly ; yet hath he a commission in general , a standing commission , as petty kings and governours had under the roman emperor , where they were authorised to exercise an authority and power , according to the rules and directions given them ; this is clearly signified by those expressions , they are captives at his will — and given up to satan , as persons excommunicated ; and when men are converted , they are said to be translated from his power , and put under another jurisdiction , in the kingdom of christ . all which would have been highly improper , if a commission for satan , and an authority for those works of darkness had not been signified by them . next let us view the extent of this authority , both as to persons and things . in relation to persons , the boundary of his kingdom reacheth as far as darkness ; he rules in the dark places of the earth , or the darkness of this world ; and therefore his kingdom is hence denominated a kingdom of darkness . this extends ( we may well imagine ) as far as heathenism reacheth , where he is worshipped as god , as far as any darkness of mahumetanism stretcheth it self , as far as the darkness of infidelity and blindness upon the hearts of unconverted men , which if summed up together , must needs take up the greatest part of the world by far ; which is acknowledged , not only by that large expression , world , prince of this world , &c. but also by that prophetick speech of rev. . . the kingdoms of this world , are become the kingdoms of our lord and his christ ; which acknowledgeth they had not been so before , in the sense wherein we now speak . neither is his kingdom so bounded , but that he also can ( when allowed ) make excursions and inroads into the kingdom of christ , so far as to molest , disturb and annoy his subjects : as the kings of any nation , besides the power which they exercise in their proper jurisdiction , may molest their neighbours . and christ so far permits this , as is useful to his own designs , yet still with straiter reserves and limitations to satan , and a resolved rescue and conquest for his own people . if we enquire the extent of his power in relation to things , we find the air in a peculiar manner permitted to him , so that he is named by it , as by one of his chief royalties , the prince of the power of the air ; we find also death , with the powers of it given up to him , so that this is a peraphrasis of him , he that hath the power of death , heb. . . and if we take notice of his large proffer to christ of the kingdoms of the world , all this will i give thee ; we may imagine that his commission reacheth far this way , as rewards and encouragements to his service ; which we will the readilier entertain , when we find that by god's allowance , wicked men have their portion in this life , and that these are called their good things . thirdly ; let us proceed a step further to the efficacy of this authority ; which also , first , upon wicked men is no less remarkable than is his commission ; he is called the strong man in reference to their hearts , which he fortifies as so many castles and garisons against god : he also rules in them without controul ; his suggestions and temptations are as laws to them ; he fills their hearts with his designs , and raiseth their affections to an high and greedy pursuit of them ; he works in them , and by an inward force doth hurry them on to atchieve his enterprises ; in all this ensnaring and captivating them at his pleasure . secondly ; the saints , which are subjects of another kingdom , are still fearing , complaining , watching , praying , and spreading out their hands , with lifting up their eyes to heaven for help against him ; they complain of violence and restless assaults from him ; they are sensible that he can suggest evil thoughts , and follow them with incessant importunities ; that he can draw a darkness upon their understanding , by bribing their wills and affections against them ; that he can disturb their duties , and that because of him they cannot do the good they would : many a fear doth he beget in their hearts ; many a disquiet hour have they from him ; their flesh hath no rest , and happy are they if they escape from him without broken bones : many excellent ones have been cast down by him , and for a time have been like dead men. 't is sad to see so just a person as lot under his feet ; so choice a saint as david wounded almost to the death ; so high an apostle as peter by force and fear from him , to open his mouth with curses and imprecations in the denial of his saviour ; to say nothing of the buffetings of others , which was sufficiently wearisom to paul , and described by a thorn in the flesh ; which ( if a learned man think right ) is compared by a metaphor , to those sharp stakes upon which christians were cruelly spitted and burnt . thirdly ; his quick and ready accomplishment , is a further proof of the efficacy of his power . no sooner had god given him a commission in reference to job , but he quickly raiseth the tempest , brings down the house , slayes his children , brings fire from heaven ; and ( which would seem strange ) hath the troops of the sabeans and chaldeans at his beck , as if they had been listed under his known command ; so that in a little time he puts his malice into act. fourthly ; if any would slight all this , as being the force of principalities and powers against flesh and blood : we may see he hath so much strength and confidence , as to grapple with an angel of light , as he did in the contesting for moses his body , jude v. . this was a created angel , else he durst not sure have brought a railing accusation ; but in that he strove , and raylingly accused , it shews he wanted not a daring boldness to second his commission and power . fourthly ; it will be also requisite to lay open the advantages he hath in the management of all this power , which are great : as , first , the multitude of devils : that there are many , is not denyed , upon the evidence of seven cast out of mary magdalen , and the legion which were setled in one poor man at once . it may be we may not credit the devil 's own account of his strength so much , as to believe that their number was exactly answerable to a roman legion , which ( if some speak right ) was : yet there being so plain an allusion to a roman legion ; and the scripture in the recital favouring it so far , as to consent to a truth in that part of the story , we can do no less than conclude that the number of devils in that person was a very great number , and so great , that the similitude of legion was proper to express it by . besides , if the scripture had been silent in this particular , our reason would have clearly drawn that conclusion from such premises as these , that he is the god of the world , and rules in the children of disobedience ; for whatsoever we conceive of his power , we cannot think him omnipotent , or omnipresent , these being the incommunicable attributes of the great creator of all things , in which no creature can share with god. being then assured that he is the tempter of all men , and that he cannot be in all places at once , we must needs apprehend the devils to be many , as is signified by that expression , the devil and his angels . secondly ; he hath also an advantage for the executing of his designs , from that order , which from the fore-mentioned grounds we must be forced to conceive to be among devils . i know the bold determination of the order of angels by dyonisius is justly rejected , not only by irenaeus and augustin , but also by the generality of protestants , who upon that , and other grounds of like presumption , do reject that author as not being the true dyonisius the areopagite . neither do some of our protestant authors ( as chamier and others ) admit the government of angels to be monarchical , ( which supposition the papists would gladly make use of , as a foundation whereon to establish the vniversal headship of the pope ) being a thing which dyonisius himself , ( as chamier affirms ) never dream'd of : yet do none of these authors deny an order among the angels , but willingly grant it , as clearly implyed from the term arch-angel used by paul , thess . . . and from their being called god's host or army , where order is necessary for the right management of their strength , and confusion the way to the ruin of their designs ! the thing they dislike is , the bold and peremptory determination of the particular orders among them , and the assignment of the several charges , imployments and stations to each ; which whosoever shall do , must needs be guilty of intruding into things which he hath not seen . it would upon the same score be a presumptuous folly to make such a determination of the several ranks and particular imployments of devils : yet this hindereth not , but with a warrantable sobriety we may believe in the general , that there is an order among the devils . not only do these expressions ( baalzebub the prince of divils , the devil and his angels , and in that they are called , principalities and powers ) warrant us so to think ; but the fore-mentioned considerations about the multitude of devils , will force our reason to an assent : for if they must be many , because all mankind is sensible of their assaults , they must have also an order in the management of their temptations ; without which , their designs of cruelty and malice must ( at least in great part ) fall to the ground . neither do i know well , how those authors may be justly blamed , who proceed a little further in their suppositions , to tell us ( as most probable ) that these infernal spirits do share the world among them , and are alloted to several countries and places , as their own proper charge and jurisdiction ; for what other interpretation those passages in dan. . . can receive , i cannot see , the prince of the kingdom of persia withstanding the angel one and twenty days ; and his help in that opposition from michael , cannot ( if things be well weighed ) be properly understood of cambyses the son of cyrus , or a contest with any man. however if we let this go , as a thing uncertain , ( because this interpretation is denyed by some ) yet that which is spoken of their order in the general , and the advantage these spirits have against us upon that consideration , seems to be past denyal . thirdly ; the advantage of place among armies is reckoned much . satan seems to have something this way as an advantage of ground , in that he is stiled spiritual wickedness in high places . what advantage high places may be to devils and spirits we cannot further imagine , than that they being thus above us and about us in the air , see and know our wages and actions , and so receive information from thence for their malicious proceedings against us . fourthly ; but his greatest advantage is from his knowledg , which i shall a little explain in the following chapter . chap. iv. that satan hath a great measure of knowledg , proved , by comparing him with the knowledg of adam in innocency , and by his titles . of his knowledg natural , experimental , and accessory . of his knowledg of our thoughts . how far he doth not know them , and how far he doth , and by what means . of his knowledg of things future , and by what ways he doth conjecture them . the advantages in point of temptation that he hath by his knowledg . in the discovery of satan's knowledg , i shall first give evidence and demons●ration thereof . to which purpose , ( . ) let us consider the knowledg of adam in innocency ; which being found to be great , it will thence be easily concluded , that satan's knowledg is far greater : two notable discoveries we have of adam's knowledg , the one was his giving of names to all creatures ; which was not only a sign of his dominion , but also a notable instance of his vnderstanding , seeing the names were given according to the natures of creatures ; whereof bochartus gives a large account , as the camel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it 's apt to repay injuries ; the kite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its sharpness of sight ; the pelican is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from its usual vomiting , &c. the consideration of the aptness of names imposed on creatures , made plato acknowledg , that it was a work above ordinary capacity . the other discovery of adam's knowledg , was his knowledg of the original of eve at first sight ; gen. . . he said , this is now bone of my bones , and flesh of my flesh , &c. this instance luther made use of to prove the knowledg that we shall have of one another in heaven ; which shews that adam's understanding was then incomparably more sublime than ours , and of a nearer approach to the knowledg which a state of glory shall furnish us withal . to this might be added a further proof from the rare inventions , and excellent discoveries that some raised wits have made , of things that have laid deep , and far out of the view of common capacities . as also those views , sights , and more than ordinary comprehensions which the souls of men have had , when they were a little freed from the clog and hinderance of the body , either in extasies , or by approaching death ; all which put together , will go far to prove a very great measure of knowledg in satan , if we take along with us this foundation , that in all the works of god , we find the highest knowledg in the noblest being : living creatures are more excellent than stones or trees , and therefore hath god furnished them with senses , and hath also distinguished them by higher degrees of sagacity , according to their excellency above others : thus the ape , fox , elephant , &c. have such abilities above the worm and fly , &c. that some have questioned whether they had not some lower degrees of reason yet as these are below man , so doth his reason far excel their greatest quickness of sense . angels are an higher being than man , ( for he made him lower than the angels ) and consequently their knowledg is proportionably greater . so that if adam in innocency understood the nature of things , how much more exactly and fully must we imagine satan to know them ? secondly ; but the proof is more full and direct , from those appellations and titles which the scripture , and the experience of men , have put upon him ; his usual name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( in matth. . . mark . . rev. . . ) we translate devil , properly signifieth one that is wise , knowing , or skilful . and however the wickedness of that spirit hath so far dishonoured this word , that 't is always ( as some think ) used to signifie vnclean spirits ; yet still it carries an evidence of their nature in reference to knowledg , that though they are wicked creatures , yet are they wise and knowing : 't is said , gen. . . the serpent was more subtil than any beast of the field ; which though it be true literally of the serpent , whose wisdom and subtilty , naturalists have abundantly noted , yet that expression hath an eye upon satan , who was the principal agent ; and the serpent there is called subtil , as influenced by satan , whose instrument he was : which we may believe , not only upon the credit of austin and lyra , but more securely upon the testimony of other scriptures , which name him the old serpent , rev. . and impute all that craft in the management of that temptation , to a particular remarkable skill and subtilty of satan ; the serpent beguiled eve through subtilty , cor. . . and ( if beza conjecture right ) the appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do so fitly suit this history of the tree of knowledg , that the title of knowledg seems to be given him for this singular master-piece of craft . thirdly ; that satan hath great knowledg , is by these arguments discovered ; but if further inquiry be made into the nature of his knowledge , we shall be nearer to a satisfaction in this particular ; and here we may observe a three-fold knowledg in satan . first ; a natural knowledg , which the school-men have distinguished into these two ; ( . ) an evening knowledg , which he received from things created , whereby the species of things were impressed upon his mind , and so received , being a knowledg à posteriori , from the effects of things ; which because it is more dark and obscure , than that which ariseth from the causes of things , they tearmed evening knowledg . ( . ) the other is morning knowledg , which is a knowledg of things in the power and wisdom of god , in which he saw the idea's and images of all things ; this knowledge they prefer before the other , as lines and figures are better known from mathematical instruction , than by their bare tract , as written in dust . secondly ; besides this he hath an experimental knowledg ; which is the improvement of that natural stock , by further acquisitions and attainments ; and indeed satan had very high advantages for an increase of knowledg , he had a great stock to begin withal ; he hath had fit and sutable objects to work upon in his contemplations , so that by comparing things with things , in so large a field of variety , and that for so many years together , it cannot be , but that he should be grown more experienced and subtil than he was at first : and the scripture doth fairly countenance this supposition , by telling us of his devices , cor. . . of his wiles , ephes . . . and of his depths , rev. . . all which phrases imply , that satan hath so studied the point of temptation , that he hath now , from long experience and observation , digested it into an art and method , and that with such exactness , that it is become a mystery , and a depth , much covered and concealed from the notice and observation of men. thirdly ; to both the former , may be added another knowledg ; which because 't is from another spring , i may call it an accessory knowledg , consisting in occasional discoveries made to him , either when god is pleased to make known so much of his mind and purpose as he imploys him ( as an instrument or servant ) to execute , as he did in the case of job and ahab ; or when he informs himself from the scriptures , or catcheth hints of knowledg from the church , and the ordinances thereof . if good angels have an encrease of knowledg this way , as is evident they have , ( for to principalities and powers in heavenly places , is made known by the church the manifold wisdom of god , ephes . . . ) we cannot but imagine that satan hath some addition of knowledg from such discoveries . while we are upon this point , it will be necessary to offer some satisfaction to two questions . first ; whether satan knows our thoughts ? it 's undoubtedly god's prerogative , to know the thoughts ; he knows them intuitively , which is beyond the power of any creature , jer. . . who can know it ? this is a challenge to all , implying the utter impossibility of it to any but to god alone ; i the lord search the heart ; he knows the most inward thoughts . rev. . . i am he which searcheth the reins , and the heart ; he knows them evidently and certainly , all things are naked and open before , him , with whom we have to do . those secret thinkings and intendments which are hid from others , and which we our selves cannot distinctly read , because of their secret intricacy or confusedness , yet the very inside and outside of them are uncased , cut up and anatomized by his eye : in all which expressions , god is careful to reserve this to himself , i the lord do it , or i am he that searcheth ; and signifies , that none else is able to do the like . yet satan can do much this way : for if we consider how he can come so near to our spirits , as to communicate his injections to us , and that he often entertains a dispute with us in this secret way of access that he hath to our thoughts ; if we observe his arguings , his answers and replys to our refusals , so direct , so pertinent , so continued , we shall be constrained to grant that he can do more this way than is commonly imagined . that i may explain this with a due respect to god's prerogative of knowing the heart , i shall , first , shew that there are two things which are clearly out of satan's reach . ( . ) our future thoughts , he cannot tell what shall be our thoughts for time to come , he may possibly adventure to tell what suggestions he resolves to put into our hearts , but what shall be our resolves and determinations thereupon , he knows not : this is singled out as one part of god's prerogative , that he knoweth the determinate purposes and resolves of the heart aforehand , because he turneth the heart as he pleaseth , prov. . . ( . ) our present formed thoughts , the immediate and imminent acts of the mind he cannot directly see into : he may tell what floating thinkings he hath put into our heart , but our own proper thoughts , or formed resolves , he cannot directly view ; this is also particularly insisted on as proper to god alone . john . , . christ knew all men , so directly , that he needed not that any should testifie of man , ( this satan stands in need of ; he sometimes knows men and their thoughts , but he needs a sign or notification of these thoughts , and cannot immediately look into them ) ; the reason why christ needed not this , is rendred thus , for he knew what was in man ; that is , intuitively he knew his thoughts , and could immediately read them . secondly , i shall endeavour to explain how much , or how far he can pry into our thoughts . several things are granted which argue satan can go a great way toward a discovery : as , first , that he knows the objects in our fancy , or phantasins , and this as clearly as we do behold things with our eyes ; and the proof given hereof is this , that there are diabolical dreams , in which the devil cannot create new species , and such as our senses were never acquainted withal , ( as to make a blind man dream of colours ) but that he can only call forth and set in order those objects , of which our imagination doth retain the shadows or impressions ; and this he could not do , if he did not visibly behold them in our fancy . secondly , 't is certain he knows his own suggestions , and temptations darted into our minds ; upon which , he can at present know what our thoughts are busied upon . thirdly , he knows the secret workings of our passions , as love , desire , f●ar , &c. because these depend upon , or are in a concomitancy of the motions of the blood and spirits , which he can easily discern , though their motions and workings may be kept secret from the observation of all by-standers . fourthly , some go further , ( as scotus , referente barthol . sybilla ) supposing that he knows what is in our thoughts at any time , only he knows not to what these thoughts incline : but i leave this to those that can determine it certainly . in the mean time i proceed , thirdly , to shew what a guessing faculty he hath of what he doth not directly know ; he hath such grounds and advantages for conjecture , that he seldom fails of finding our mind : as , first , his long experience hath taught him , what usually men do think , in such cases as are commonly before them ; by a cunning observation of their actions and ways he knows this . secondly ; he by study and observation knows our temper and inclination , and consequently what temptations do most sute them , and how we do ordinarily entertain them . thirdly ; he knows this the more , by taking notice of our prayers , our complainings and mournings over our defects and miscarriages . fourthly ; he is quick and ready to take notice of any exteriour sign , by which the mind is signified , as the pulse , the motion of the body , the change of the countenance ; all which do usually shew the assent or dissent of the mind , and at least tell him what entertainment his offers have in our thoughts . fifthly ; being so quick-sighted , he can understand those particular signs which would escape the observation of the wisest men ; there are some things small in themselves , ( and therefore unobserved ) which yet to wise men are very great indicia of things ; the like may be said of us , in reference to our inclinations , our acceptance or resistance of temptations , which yet he hath curiously marked out . sixthly ; no doubt but he hath ways to put us upon a discovery of our thoughts , while we conceal them , as by continuing and prosecuting temptations or suggestions , till our trouble or passions do some way discover how it is with us . by all which it appears that his guessings and conjectures do seldom fail him . 't is now time to speak to the other question , which is , whether and how far satan knows things to come ? to this i shall return answer in these two conclusions . first ; there is a way of knowing future things , which is beyond the knowledg of devils , and proper only to god , esa . . . there god puts the competition 'twixt himself and idols , about the truth of a diety upon this issue , that he that can shew the things that are to come hereafter , he is god ; which because they cannot do , he doth hereby evince them to be no gods. if satan could truly and properly have done this , he had had a plea for a godhead . in divine predictions two things are to be considered . ( . ) the matter foretold , when the events of things contingent , and ( as to second causes ) casual , depending upon indeterminate causes , are foretold . ( . ) the manner , when these things are not uncertainly , or conjecturally , or darkly ; but clearly , certainly , infallibly , and fully predicted . of this nature are divine predictions , which satan cannot perform , nor yet the angels in heaven . secondly ; yet satan hath such advantages for the knowledg of future things , and such means and helps for a discovery of them , that his conjectures have often come to pass . first ; he knows the causes of things , which are secret to us . upon which he seems to foretel many things strange to us ; as a physician may foretel the effects , workings , and issues of a disease , as seeing them in the causes : which would pass for little less than prophesie among the vulgar . thus an astrologer foretells eclipses , which would be taken for a divine excellency , where the knowledg of the ground of these foretellings had not taken away the wonder . secondly ; many things are made known to him by immediate divine revelation : we know not the intercourse betwixt god and satan in the matter of job ; satan ( having obtained his commission to afflict him ) might have made a long prophesie of what should come to pass in reference to job , his children and substance ; how many such predictions he might make , we little know . thirdly ; he hath a deep insight in affairs of kingdoms and states , and so might ( from his experience and observation ) easily conjecture mutations and alterations . a politician may do much this way : for ought we know , satan's prophesy ( in the likeness of samuel ) to saul , of his ruin , and the translation of his kingdom to david , might be no more than a conjectural conclusion , from his comparing the order of the present providence , with former threatnings and promises . fourthly ; he hath a greater understanding of scripture prophecies , than ordinarily the wisest of men have ; so that at second hand he might be able to foretel what shall come to pass . whilst we that do not so clearly see into scripture-predictions , may not be able to find out the matter . hence by oracle he foretoled alexander of his success , which he knew from the prophesy of daniel , chap. . long before . fifthly ; he hath advantage from his nature as a spirit , by which he over-hears and sees the private actings , complottings and preparations of men in reference to certain undertakings , and can easily , by his agents , communicate such councels or resolves in remote countries and kingdoms , which must pass for real predictions , if the event answer accordingly . sixthly ; he can foretel ( and with probability of success ) such things as he by temptation is about to put men upon , especially seeing he can chuse such instruments , as he ( from experience ) knows are not likely to fail his enterprise . seventhly ; to this may be added , the way and manner by which he expresseth himself , either in doubtful or enigmatical terms , or in general expressions , which may be applyed to the event , what way soever it should happen . of these , authors have observed many instances , which were superfluous to enumerate . satan's knowledg being thus explained , it is easie to imagine what an advantage it is to him in the management of his temptations : for , first , he by this means knows our tempers and dispositions . secondly ; and what is most likely to prevail with us . thirdly ; how inclinable we are upon any motion made to us , and what hope to gain upon us . fourthly ; he knows fit times , seasons and advantages against us . fifthly ; he knows how to pursue suggestions , and can chuse strong reasons to urge us withal . sixthly ; he knows how to delude our senses , to disturb our passions . sevently ; he knows all the ways and arts of affrightments , vexations , disquietments , hinderances and disturbances of duty . eighthly ; he by this means is furnished with skill for his publick cheats and delusions in the world , how to amuse , astonish , and amaze men into errors and mistakes , which he hath always endeavoured with very great success in the world , as we shall see hereafter . chap. v. instances of satan's power . of witchcraft , what it is . satan's power argued from thence . of wonders . whether satan can do miracles . an account of what he can do that way . his power argued from apparitions and possessions . i shall add in the fifth place , some particular instances of his power , in which i shall insist upon these four , witchcraft , wonders , apparitions and possessions . first ; witchcraft affords a very great discovery of satan's power : but because some give such interpretations of witchcraft , as ( if true ) would wholly take away the force of this instance , i shall first endeavour to establish a true notion of witchcraft , and secondly from thence argue satan's power . first ; though the being of witches is not directly denyed ( because the authority of scripture , exod. . . deut. . . &c. hath determined beyond controversie , that such there are ) ; yet some will allow no other interpretation of the word , than a skill and practice in the art of poysoning , because the septuagint doth interpret the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , venificam . which apprehension they strengthen by the authority of josephus , who giveth this account of the law , let none of the children of israel use any deadly poyson , or any drug wherewith he may do hurt , &c. 't is easie to observe , that this conceit ariseth from a great inobservancy of the reason of the application of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and veneficus to witchcraft , in greek and latin authors . witchcrafts were supposed to be helped forward by the strength of several herbs , and these by incantations and other ceremonies at their gathering , imagined to attain a poysonous and evil quality or efficacy for such effects , as were intended to be produced by them , as appears by * ovid , virgil , and other authors . hence was it that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became applicable to any fort of witchcraft . to this may be added , that such persons were resorted to , for help against diseases , vid. leigh . crit. sac. in voc. as also that they used vnguents for transportations ; hence godwin . jew . antiq. lib. . c. . renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vnguentarios . diascorides , cap. de rhamno , hath an expression to this purpose , that the branch of that tree , being placed before the doors , doth drive away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , witchcrafts ; it were ridiculous to say , it drives away poysonings ; which is a sufficient evidence that the graecians used that word to signifie another kind of witchcraft , than that which this mistake would establish . besides this , the scripture doth afford two strong arguments against this interpretation of witchcraft . ( . ) that this word is ranked with others , ( as being of the same alliance ) which will carry the apprehensions of any considerate man , to effects done by the help of satan , in an unusual way , as deut. . . there shall not be found among you , any that maketh his son or his daughter to pass through the fire , ( this is not the consuming of their children to moloch , but by way of lustration a mock-baptism , a piece of witchcraft , to preserve from violent death ) or that useth divination , an observer of times , or an inchanter , or a witch , &c. the very neighbourhood of the witch , will tell us that this witch must be a diviner , divination being the general tearm , comprehending the seven particulars following : it would be an harsh straining to put in the poysoner ( in the sense of our opposites ) among the diviners . yet the second argument is more cogent , which is this ; that among those whom pharaoh called together to encounter with moses , exod. . . we find witches or sorcerers expressed by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is used in exodus . and deut. . what can more certainly fix the interpretation of the word than this place , where the end of pharaohs calling them together , was not to poyson moses and aaron , but by enchantment to outvy them in point of miracles . which will shew that witchcraft is not poysoning , but the doing of strange acts by the aid of satan . neither was this the act of one man , ( who might possibly , together with that present age , be under a mistake concerning witches , though it be a thing not to be supposed ) but long after him , nebuchadnezzar in dan. . . being astonished with his dreams , calls for the sorcerers or witches , and magicians , to give him the interpretation ; which had been a matter very improper for them , if their skill had lain only in mixing poysons . when we have thus silenced this imagination , we have yet another to encounter with , and that is of those that think these witches , of which the forecited texts do speak , are but meer cheats , and by some tricks of delusion and legerdemain , pretend they can do things , which indeed they cannot do at all ; and yet finding death threatned to such , which ( in a business of meer jugling ) would seem too great a severity , they have framed this answer to it , that the death is threatned , not for the jugling , but for their presumptuous and blasphemous undertaking to do things that belong to a divine power , and for taking his name in vain . or ( as others are pleased to say ) though they have no real power , they are justly punished for the belief they have , that they can do such mischief , joyned with their purpose to do it , if they can . in answer to this apprehension , i shall not much insist upon these reasons , which yet are sufficiently weak , ( the latter accusing god's laws of unreasonable severity , and the former accusing them of unnecessary redundancy , seeing enough in other places is provided against blasphemers ) but shall offer a consideration or two , which i judg will be of force to rectifie the mistake . first ; though it cannot be denyed , but that a great many cheats there have been in all ages , by which men have endeavoured to raise the repute and esteem of their own skill and excellencies , or for other base ends ; yet form hence to conclude , that all these things that have been done under the name of witchcraft were such , must be an unsufferable piece of insolence ; not only denying that credit which all sober men owe to history , to the constant belief of all ages , to the faithfulness and wisdom of judges , jurors , witnesses , laws and sanctions , but also dangerously overthrowing all our senses ; so that at this rate we may well question , whether we really eat , drink , move , sleep , and any thing else that we do ; this reason is urged by grave and serious men. secondly ; it cannot be imagined that such things are meerly delusory , where the voluntary confessions of so many , have accused themselves and others , not of thinking or jugling , but of really ac●ing , and doing such things ; with such circumstances as have particularized time , place , thing , and manner . thirdly ; the real effects done by the power of witchcraft , shew it not to be delusion : such are the transportation of persons many miles from their habitations , and leaving them there ; their telling things done in remote places ; raising of storms and tempests ; vomiting of pins , needles , stones , cloth , leather , and such like ; and these some of them attested by sober and intelligent persons who were eye-witnesses . large accounts you have of these in bodinus , sprengerius , and several others that have borrowed these relations from them . the notion of poysonings , or delusory juglings , being below what the scripture intends to set forth , as witchcraft ; it is evident that witchcraft is a power of doing great things by the aid of the devil . by which our way is open to improve this instance , to demonstrate ( which was the second thing promised ) that satan's power must be great : for , first , 't is acknowledged that a great part of those things that are done in this matter , as concurrent with , or helpful toward the promoting of such acts , are satan's proper works , as the troubling the air , raising storms , apparitions , various shapes and appearances , transportations from place to place , and a great many more things of wonder and amazement , all which exceed humane power . secondly ; many things of wonder done by such persons ; to which ( some suppose ) the secret powers of herbs , or things , contribute their natural aids or concurrance , are evidences of satan's deep knowledg of , and insight into natural causes . of this nature is that ointment with which witches are said to besmear themselves in order to their transportation : the power and efficacy whereof , is by some imagined to consist in this , that it keeps the body tenantable , and in a fit condition to receive the soul by re-entry , after such separations , as ( by all circumstances are concluded ) have been really made in pursuit of those visionary perambulations and transactions . which things if they be so , ( as they are not improbable ) witches have them from satan's discovery , and they are to be ascribed to his power . thirdly ; those actions that are most properly the witches own actions , and in which the power of hurting doth ( as some suppose ) reside , are notwithstanding , either awakened or influenced by satan : so though we grant ( what some would have ) that the power of hurting is a natural power , and a venomous magnetism of the witch , and that her imagination , by her eye , darts those malignant beams which produce real hurts upon men , ( after the manner of the imaginations force upon a child in the womb , which hath ( as by daily experience and history is confirmed ) produced marks , impressions , deformities , and wounds ) and that satan doth but cheat the witch into a belief of his aid in that matter ; that with a greater advantage he may make use of her power , without which he could do nothing ; yet even this speaks his ability , in that at least he doth awaken and raise up that magical force , ( which otherwise would lie a-sleep ) and so puts the sword into their hand . yet some attribute far more to him , to wit , the infusion of a poysonous ferment , ( by that action of ●ucking the witch in some part of the body ) by which not only her imagination might be heightned , by poysonous streams breathed in , which might infect blood and spirits with a noxious tincture . the second grand instance of his power , i shall produce from those actions of wonder and astonishment which he sometime performs , which indeed have been so great , that they have occasioned that question ; whether satan can do miracles ? to this we answer ; ( . ) that god alone can work miracles . a miracle being , a real act , done visibly , and above the power of nature . such works some have ranked into three heads ; ( . ) such as created power cannot produce ; as to make the sun stand still , or go backward . ( . ) such as are in themselves produceable by nature , but not in such an order as to make the dead to live , and those that were born blind to see , which is strongly argued john . . to be above humane power ; and john . . to be above the power of devils . ( . ) such as are the usual works of nature yet produced , above the principles and helps of nature , as to cure a disease by a word or touch. things that are thus truly and properly miraculous , are peculiarly works of god ; neither can it be imagined , that since he hath been pleased to justifie his commands , ways , and messages , by such mighty acts , cor. . . heb. . . john . . and also hath been put to it , to justifie himself and his sole supream being and godhead ; from false competitors , psal . . . & . . by his miraculous works : it cannot be imagined , i say , that he would permit any created being , ( much less satan ) to do such things . secondly ; though satan cannot do things miraculous , yet he can do things wonderful and amazing . and in this point lies the danger of delusion , as christ foretells , matth. . . false christs shall arise , and shew great signs and wonders — in thess . . . the apostle tells us , the coming of antichrist shall be with all power , and signs , and wonders ; that is ( as some interpret ) with the power of signs and wonders ; which however they be lying , both in reference to the design they drive at , ( which is to propagate errors ) and also in their own nature , being truly such , in respect of their form , false ; as miracles , being indeed no such matter , but jugling cheats : yet notwithstanding there is no small cunning , and working of satan in them , insomuch that the uncautious and injudicious , are deceived by those wonders that he hath power to do , rev. . . in this matter , though we are not able to give a particular account of these under-ground actions ; yet thus much we may say , first , that in many cases , his great acts , that pass for miracles , are no more but deceptions of sense . naturalists have shewn several feats and knacks of this kind . jo. bap. porta hath a great many ways of such deceptions , by lamps , and the several compositions of oyls , by which not only the colours of things are changed , but men appear without heads , or with the heads of horses , &c. the like deceptions are wrought by glasses of various figures and shapes . if art can do such things , much more can satan . secondly ; he can mightily work upon the fancy and imagination ; by which means men are abused into a belief of things that are not : as in dreams , the fancy presents things which are really imagined to be done and said ; when-as they are visions of the night , which vanish when the man is awake ; or as in melancholy persons , the fancy of men doth so strongly impose upon them , that they believe strange absurd things of themselves , that they have horns on their head , that they are made of glass , that they are dead , and what not : if fancy , both asleep and awake , may thus abuse men into an apprehension of impossible things , and that with confidence , no wonder if satan ( whose power reacheth thus far , as was before proved ) doth take this advantage for the amusing of men with strange things . nebuchadnezzar his judgment , dan. . . whereby he was driven from men , and eat grass as oxen , was not a metamorphosis , or real change into an ox ; this all expositors rejects as too hard ; neither seems it to be only his extream necessity , and low estate , whereby he seemed to be little better than a beast , ( though calvin favour this interpretation ) ; but by that expression , vers . . [ then my vnderstanding came to me ] it seems evident , ( as most commentators think ) that his understanding was so changed in that punishment , that he imagined himself to be a beast , and behaved himself accordingly , by eating grass , and lying in the open fields . there are several stories to this purpose of strange transformations , as the bodies of men into asses , and other beasts , which augustine thinks to be nothing else but the devils power upon the fancy . thirdly ; there are wonderful secrets in nature , which if cunningly used and applyed to fit things and times , must needs amaze vulgar heads ; and though some of these are known to philosophers and scholars , yet are there many secret things lock'd from the wisest men , whose powers , and natures , because they know not , they may also be deluded by them . augustin reckons up many instances , as the loadstone , the stone pyrites , selenites , the fountain of epirus that can kindle a torch , and many more ; and determines that many strange things are done by the application of these natural powers , either by the wit of man , or diabolical art. to this purpose he gives an account of an unextinguishable lamp , in a temple of venus , which allured men to worship there , as to an unquestionable deity , when in truth the thing was but an ingenious composition from the stone asbeston ; of which pliny makes mention , that being kindled , it will not be quenched with water . of this nature were those lamps found in several valuts accompanying the ashes of the dead , reserved there in urns , both in england and elsewhere . if men by such helps find such easy ways to delude men , what exactness of workmanship , and seeming wonders may be expected from satan upon such advantages ? fourthly ; many of his wonders may challenge an higher rise . satan knows the secret ways of natures operations , and the ways of accelerating or retarding those works . so that he cannot only do what nature can do , by a due application of active to passive principles , and the help of those seminal powers that are in things , but he may be supposed to perform them in a quicker and more expeditious manner : thus worms , flies , and serpents , that are bred of putrefaction , satan may speedily produce ; and who can tell how far this help may reach in his works of wonders ? fifthly ; the secret way of satan's movings and actings is no small matter in these affairs . how many things do common juglers by the swift motions of their hands , that seem incredible ? thus they make the by-standers believe they change the substances , natures , and forms of things , when they only , by a speedy conveyance , take these things away , and put others in their room . they that shall consider satan as a spirit , subtil , imperceptible , quick of motion , &c. will easily believe him to be more accomplished for such conveyances than all the men in the world. having now seen the way of his wonders , let us next consider the advantage he hath by such actions . if we look upon simon magus , acts . , . we find , that he by these ways , had a general influence upon the people ; to him they all gave heed , from the least to the greatest ; and that his actions were reckoned no less than miraculous , as done by the mighty power of god. if we go from hence to the magicians of pharaoh , exod. . . 't is said , they did so with their inchantments , which ( howsoever the matter was ) prevailed so with pharaoh and the court , that they saw no difference 'twixt the wonders done by moses and them , save that ( it may be ) they thought moses the more skilful magician . but besides this , if we consider what they did , it will argue much for his power , if we can imagine ( as some do ) that they turned their rods into real serpents , the power is evident : and there is this that favours that opinion , it is said , they could not make lice , which seems to imply , they really did the other things , and it had been as easy to delude the senses in the matter of lice , as in the rods , if it had been no more than a delusion ; neither are some a-wanting to give a reason of such a power , ( viz. ) serpents , lice , &c. being the off-spring of putrefaction , by his dextrous application of the seminal principles of things , he might quickly produce them . if we go lower , and take up with the opinion of those , that think that they were neither meer delusions , nor yet true serpents , but real bodies like serpents , though without life , this will argue a very great power : or if we suppose ( as some do ) that satan took away the rods , and secretly conveyed serpents in their stead , or ( which is the lowest apprehension we can have ) that pharaoh's sight was deceived : the matter is still far from being contemptible , for as much as we see , the spectators were not able to discern the cheat. thirdly ; the next instance produceable for evidencing his power , is that of apparitions . it cannot be denyed , but that the fancy of melancholick or timerous persons , is fruitful enough to create a thousand bugbears . and also that the villany of some persons hath been designedly imployed to deceive people with mock-apparitions ; of which abundance of instances might be given from the knavery of the papists , discovered to the world beyond contradiction ; but all this will not conclude , that there are no real appearances of spirit or devils . such sad effects in all ages there have been of these things , that most men will take it for an undenyable truth . instead of others , let the apparition at endor to saul come to examination : some indeed will have us believe , that all that was but a subtil cheat , managed by that old woman ; and that neither samuel nor the devil did appear , but that the woman , in another room by her self , or with a confederate , gave the answer to saul . but whosoever shall read that story , and shall consider saul's bowing and discourse , and the answers given , must acknowledg that saul thought , at least , he saw and spake with samuel : and indeed the whole transaction is such , that such a cheat cannot be supposed . satisfying our selves then , that there was an apparition , we must next enquire whether it was true samuel , or satan : it cannot be denyed , but that many judg it was true samuel , but their reasons are weak . ( . ) that proof from ecclesiasticus . . is not canonical with us . ( . ) that he was called samuel is of no force ; scripture often gives names of things according to their appearances . ( . ) that things future were foretold , was but from conjecture ; in which satan yet ( all things considered ) had good ground for his guessing . ( . ) that the name jehovah is oft repeated , signifies nothing , the devil is not so scarce of words ; jesus i know , saith that spirit in the acts. ( . ) that he reproved sin in saul , is no more than what the devil doth daily to afflicted consciences in order to despair . i must go then with those that believe this was satan in samuel's likeness . ( . ) because god refused to answer saul by prophets or vrim . and 't is too harsh to think he would send samuel from the dead , and so answer him in an extraordinary way . ( . ) this ( if it had been samuel ) would have given too much countenance to witchcraft , contrary to that check to ahaziah , king. . . is it not because there is not a god in israel , that ye go to enquire of baalzebub ? ( . ) the prediction of sauls death , though true for substance , yet failed as to the exactness of time , for the battel was not fought the next day . ( . ) the acknowledgment of the witches power , [ why hast thou disquieted me ? ] shews it could not be true samuel , the power of witchcraft not being able to reach souls at rest with god. ( . ) that expression of gods ascending out of the earth , is evidently suspicious . the reality of apparitions being thus established , satan's power will be easily evinced from it . to say nothing of the bodies in which spirits appear ; the haunting of places and persons , and the other effects done by such appearances , speak abundantly for it . fourthly ; the last instance is of possessions , the reality of which can no way be questioned , because the new testament affords so much for it ; i shall only note some things as concerning this head. as , first ; the multitudes of men possessed : scarce was there any thing in which christ had more opportunities to shew his authority , than in casting out of satan ; such objects of compassion he met with in every place . secondly ; the multitudes of spirits in one person , is a consideration not to be passed by . thirdly ; these persons were often strongly acted , sometime with fierceness and rage , matth. . . some living without cloaths , and without house , luke . . some by an incredible strength breaking chains and fetters , mark . . fourthly ; some time the possessed were sadly vexed and afflicted , cast into the fire and water , &c. fifthly ; some were strengely influenced : we read of one , acts . . that had a spirit of divination , and told many things to come , which we may suppose frequently came to pass ; else she could have brought no gain to her master by south-saying . another we hear of , whose possession was with a lunacy , and had fits at certain times and seasons . the possessed person with whom mr. rothwell discoursed , ( within the memory of some living ) could play the critick in the hebrew language . sixthly ; in some the possession was so strong , and so firmly seated , that ordinary means and ways could not dispossess them : this kind comes not out but by prayer and fasting , mat. . . which shews that all possession was not of one kind and manner , nor alike lyable to ejection . to all these may be added obsessions : where the devil afflicts the bodies of men , disquiets them , haunts them , or strikes in with their melancholy temper , and so annoys by hideous and black representations . thus was saul vexed by an evil spirit from the lord , which ( as most conceive ) was the devil working in his melancholy humor . that the devil should take possession of the bodies of men , and thus act , drive , trouble and distress them ; so distort , distend , and rack their members ; so seat himself in their tongues and minds , that a man cannot command his own faculties and powers , but seems to be rather changed into the nature of a devil , than to retain any thing of a man ; this shews a power in him to be trembled at . satan's power being thus explained and proved , i shall next speak something of his cruelty . chap. vi. of satan's cruelty . instances thereof in his dealing with wounded spirits , in ordinary temptations of the wicked and godly , in persecutions , cruelties in worship . his cruel handling of his slaves . he that shall consider his malice and power , must unavoidably conclude him to be cruel . malice is always so , where it hath the advantage of a proportionable strength and opportunity for the effecting of its hateful contrivances : it banisheth all pity and commiseration , and follows only the dictate of its own rage with such fierceness , that it is only limited by wanting power to execute . we may then say of satan , that according to his malice and power such in his cruelty . the truth of this will be abundantly manifested by instances : as , first , from his desperate pursuits of advantage , upon those whose spirits are wounded . the anguish of a distressed conscience is unspeakably great , in so much , that many are ( as heman , psalm . . . ) even distracted , while they suffer the terrors of the almighty . these though they look round about them for help , and invite all that pass by to pity them , because the hand of the lord hath touched them ; yet satan laughs at their calamity , and mocks at them under their fears , and doth all he can to augment the flame : he suggests dreadful thoughts of an incensed majesty ; begets terrible apprehensions of infinite wrath and damnation ; he aggravates all their sins , to make them seem unpardonable : every action he calls a sin , and every sin he represents as a willful forsaking of god ; and every deliberate transgression he tells them is the sin against the holy ghost . he baffles them in their prayers and services , and then accuseth their duties for intollerable prophanations of god's name ; and if they be at last affrighted from them , he then clamours that they are forsaken of god , because they have forsaken him : he ( as a right baalzebub ) rakes in their wounds , as flies are ever sucking where there is a sore . their outcrys and lamentations are such musick to him , that he gives them no rest ; and with such triumph doth he tread upon those that thus lie in the dust , that he makes them sometimes accuse themselves for that which they never did , and in derision he insults over them in their greatest perplexities , with this , where is now thy god ? and who shall deliver thee out of my hand ? this were enough to evidence him altogether void of compassion . but , secondly ; he shews no less cruelty in his usage of those that are his slaves . the service that he exacts of those that are his most willing servants , is no less than the highest cruelty ; and not only ( . ) in regard of the misery and destruction which he makes them work out for themselves , ( which is far greater , than where men are forced by the most brutish tyrants , to buy their own poyson , or to cut their own throats ; because this is unspeakably less than the endless miseries of eternal torments ) : but ( . ) also in regard of the very slavery and drudging toyl of the service which he exacts from them ; he is not pleased that they sin , but the vilest iniquities , most contrary to god , and most abominable to man , as the highest violations of the laws of nature and reason , are the things which he will put them upon , where there are no restraints in his way : he drave the heathens ( as paul testifies rom. . ) to affections so vile and loathsom , that in their way of sinning , they seemed to act rather like brutes than men , their minds becoming so injudicious , that they lost all sense of what was fit and comely . neither ( . ) doth this satisfie his cruelty that the worst of abominations be practised , but he urgeth them to the highest desperateness in the manner of performance , and so draws them out to the front of the battel , that they might contemn and out-dare god to his face ; he will have them sin with an high hand , and in the highest bravado of madness to rush into sin , as the horse into the battel . this cruelty of satan were yet the less , if he only brought them forth presumptuously , in some one or two set battels upon special occasions : but ( . ) he would have this to be their constant work , the task of every day ; upon the same score that achitophel advised absalom , to an open and avouched defilement of his fathers concubines , that so the breach 'twixt them and god might be fixed by a resolute determination ; and consequently that their hands might be strong , and their hearts hardned in rebellion against god. and ( . ) that satan might not come short of the utmost of what cruelty could do : we may yet further observe , that though sinners offer themselves willingly enough , to conflict against god in the high places of the field , yet as not satisfied with their forwardness , he lasheth and whips them on to their work , and sometime over-drives them in their own earnestness . haman was so hurried and overborn with violent hatred against mordecai and the jews , that his own advancement , and the marks of singular favour from the king availed him not , as to any satisfaction and present contentment . ahab , though king of israel , is so vehemently urged in his desires for naboth's vineyard , that he covered his face and grew sick upon it . thus , as gally-slaves , were they chained to their oar , and forced to their work beyond their own strength . thirdly , there is also a cruelty seen in his incessant provokings and force upon the children of god , while he urgeth his loathed temptations upon them against their will. when i consider paul's out-cry in this case , ( rom. . , . ) that which i do , i allow not , the evil which i would not , that do i , &c. ) my thoughts represent him to me , like those christians that were tortured in the trough , where water was poured by a continued stream upon their mouths , till the cloth that lay upon their lips was forced down their throats ; or like those that had stinking puddle-water by a tunnel poured into their stomacks , till they were ready to burst ; and surely he apprehended himself to be under very cruel dealing by satan , when he cryed out , o wretched man that i am ! who shall deliver me ? if we seriously consider the mind and endeavours of those children of god , that are striving against sin , and have cast it off as the most loathsom abominable thing , when satan urgeth them to evil with his incessant importunities ; it is as if they were forced to eat their own excrements , or to swallow down again their own vomit ; for the devil doth but ( as it were ) cram these temptations down their throats against their will. fourthly , if we cast our eye upon the persecutions of all ages , we shall have thence enough to charge satan withall , in point of cruelty ; for he , who is stiled a murtherer from the beginning , set them all on foot ; 't is he that hath filled the world with blood and fury , and hath in all ages , in one place or other , made it a very shambles and slaughter-house of men. ( . ) can we reckon how often satan hath been at this work ? that is impossible . his most publick and general attempts of this kind are noted by histories of all ages . the persecutions of pharaoh against israel , and of the prevailing adversaries of israel and judah , against both or either of them , are recorded for the most part in scripture : the persecutions of the roman emperours against christianity are sufficiently known , and what is yet to come who can tell ? a great persecution by antichrist was the general belief and expectation of those that lived in austin's time , and long before ; but whether this be one more , to the ten former persecutions ( that so the parallel betwixt these , and pharaoh's ruine in the red-sea after his ten plagues , might run even ) be only to be looked for , or that others are also to be expected , he thinks it would be presumption and rashness to determine : but however , his particular assaults of this nature cannot be numbred : how busie is he still at this work , in all times and places ? insomuch , that he that will live godly in this world , must suffer persecution . but ( . ) if we withall consider what inventions and devices of cruelty and torture he hath found out , and what endless variety of pains and miseries he hath prepared , ( a catalogue whereof , would fill a great deal of paper ) we can do no less than wonder at the merciless fury , and implacable rage of him that contrived them . satan the great engineer , doth but give us the picture of his mind in all those instruments of destruction . and when we see amongst tyrants , ways of torturing every member of the body , and arts of multiplying deaths , that so those that perish by their hands , might not have so much as the mercy of a speedy dispatch , but that they might feel themselves to die , we may reflect it upon satan , in jacob's words to simeon and levi , cursed be his anger , for it is fierce , and his wrath , for it is cruel . ( . ) but if we consider what instruments he useth , and against whom , we shall see cruelty in an higher exaltation : had he used some of the beasts of the earth , or some of his apostate associats , to persecute and afflict the innocent lambs of christ , it might have been much excused , from the natural instinct or cursed antipathy of such agents : or had he used only the vilest of the children of men to act his tragical fury , the matter had been less : but as not content with common revenge , he persecutes men by men , though all of one blood and off-spring , and so perverts the ends of nature , making those that should be the comforts and support of men , to be the greatest terrour and curse to them ; a thing which nature it self abhors , and in regard of which , ( that the impressions of pity might be more permanent , and efficacious ) god forbad israel to seeth a kid in the mothers milk ; nay , he hath prevailed with some of good inclinations , and rare accomplishments ( for such were some of the persecuting emperours ) to be his deputies , for authorizing the rack , for providing fire and faggot ; and ( which is strange ) hath prevailed so far with them , that they have been willing to open their ears , to the most palpable lyes , the grossest forgeries , the most unreasonable suggestions that known malice could invent ; and then after all , when they were drawn out to butchery , and slaughter by multitudes , they have made such spectacles ( which might make impressions upon an iron breast , or an adamant heart , ) only advancements of their jollity ; and as nero upon the sight of flaming rome , took his harp and made melody : so have these tormenting furies fired ( by the help of combustible matter ) multitudes of such harmless creatures , and then taken the opportunity of their light , for their night sports . and yet ( me thinks ) the devil hath discovered a keener fury , when he hath made them rage against the dead , and dig their graves , and revenge themselves upon their sensless ashes , and when they could do no more , seek to please themselves by executing their rage against their pictures or statutes ; which actions , though they might be condemned for follies , yet are they evidences of highest fury , which commonly destroys the judgment , and sacrificeth wit , reason , and honour , upon the altar of revenge . that the devil should so poyson mans nature , that he should thus rise up against his fellow , that carries the same specifick being with himself , shews enough of his temper against man , but never more than when he prevails against the engagements of kindness , bloud , affinity , and relation , to raise a mans enemies out of his own house , the father against the son , and the son against the father ; the daughter against the mother , and the mother against the daughter : for this is little less , than an unnatural mutiny of the members against the body . fifthly , we have yet a more visible instance of his cruelty , in his bloody and tyrannical superstitions . look but into the rites and ways of his worship , among the heathen in all ages and places , and you will find nothing but vile and ridiculous fooleries , or insolent and despightful usages . in the former he hath driven men to villanous debauohries , in the latter to execrable cruelties . of the latter i shall only speak , ( though in the former , by debasing man to be his laughing-stock , he is cruel in his scorn and mockery ) : here i might mention his tyrannical ceremonies of the lower order , such as touch not life ; such were their tedious pilgrimages , as in zeilan their painful whippings ; as of the youth of lacedaemon at the altar of diana ; of their priests , and that with knotted cords upon their shoulders as at mexico , and new-spain ; their harsh usages in tedious fastings , stinking drenches , hard lyings upon stones , eating earth , strict forbearances of wine , and commerce , their torturings and manglings of their bodies by terrible lancings and cuttings , for the effusion of blood ; their dismembring themselves , plucking out their eyes , mangling their flesh , to cast in the idols face , sacrificing their own blood , as did the priests of bellona and deasyria ; so did the kings of new-spain at their election , as montzeuma the second , who sacrificed by drawing blood from his ears , and the calves of his legs . in narsinga and bisnagar , they go their pilgrimages with knives sticking on their arms and legs , till the wounded flesh festerd . some cast themselves under the wheels of the waggon , on which their idol is drawn in procession . yet are all these but small matters , in comparison of the bloody out-rages committed upon mankind , in the abominable custom of sacrificing men to him . of this many authors give us a large account , the lacedaemonians to avert the plague , sacrifice a virgin ; the athenians ( by the advice of apollo's oracle ) sent yearly to king minos seven males , and so many females to be sacrificed to appease the wrath of the god , for their killing of androgeus ; the carthaginians ( being vanquished by agathocles king of sicily ) sacrificed two hundred noblemens children at once ; the romans had every year such sacrifices of men and women ( of each sex two ) for a long time ; and this was so common among the wiser pagan nations , that whensoever they fell into danger , either of war , sicknesses , or of any other calamity , they presently ( to expiate their offences against their supposed incensed gods , and to clear themselves of their present miseries or dangers , ) sacrificed some mean persons , who for this reason were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiations ; and to this doth the apostle allude , in cor. . . ( as budaeus , stephanus , grotius , and many others think ) as if he should say , we are as much despised , and loaded with cursings , as those that are sacrificed for publick expiation . but what cruel usage may we expect for the poor barbarous nations of the world , where he had all possible advantages for the exercise of his bloody tyranny ? many sad instances of this kind are collected by purchas in his pilgrimage , in his discourses of virginia , peru , brasilia , mexico , florida , and other places , whose stories of this subject are so terrible , and occur so frequently , that they are almost beyond all belief ; all which for brevities sake i omit , contenting my self to note one instance or two out of the scripture , king. . . the king of moab took his eldest son that should have reigned in his stead , and offered him for a burnt-offering upon the wall : this he did ( according to the customs of the phoenicians and others , ) being reduced to great straits , as supposing by this means ( as his last refuge ) to turn away the wrath of his god. of ahaz 't is recorded , chron. . . that he burnt his children in the fire , after the abominations of the heathen . that this was not a lustration , or consecration of their children ( though that also was used ) but a real sacrificing , is without doubt to josephus , who expresseth it thus , he offered his son as an holocaust . but whatever ahaz did , 't is certain the children of israel did so ; they offered their sons and daughters to devils , psal . . . and if the sacrifices of the dead which they eat in the wilderness ( mentioned vers . . ) be understood of the feasts which were made at the burning of their children , as some think , ( though many understand it of their sensless dead gods , or their deceased heroes , or for their deceased friends , ) then this cruelty had soon possessed them : however , possess them it did , as appears also by the description of their devouring moloch , which the jewish rabbins say , was an hollow brazen image in the form a man , ( saving that it had the head of a calf , ) the arms stretched in a posture of receiving , the image was heated with fire , and the priest put the child in his arms , where it was burnt to death ; in the mean time , a noise was made with drums , that the crys of the child might not be heard , and hence was it called tophet , from toph , which signifies a drum ; so that the name and shape of the image shews that it was used to these execrable cruelties . these scripture evidences , ( if we were backward to credit what histories say of this matter ) may assure us of the temper and disposition of satan , and may enable us to believe what bloody work he hath made in the world , which i shall briefly sum up in these particulars . first , these inhumane , or rather ( as purchas calls them ) overhumane sacrifices , were practised in most nations , not only the indians , parthians , mexicans , &c. but aethiopians , syrians , carthaginians , grecians , romans , germans , french and britanes used them . secondly , these cruelties were acted not only upon slaves and captives , but upon children , whose age and innocency might have commanded the compassions of their parents for better usage . thirdly , these sacrificings were used upon several occasions , as at the sprouting of their corn , at the inauguration , coronation , and deaths of their kings and noblemen , in time of war , dearth , pestilence , or any danger ; in a word ( as the priests in florida and mexico used to say ) when ever the devil is hungry or thirsty , that is , as oft as he hath a mind . fourthly , in some places the devil brought them to set-times for those offerings , some were monthly , some annual . the latines sacrificed the tenth child ; the annual drowning of a boy and a girl in the lake of mexico ; the casting of two yearly from the pons milvius , at rome into tyber , are but petty instances in comparison of the rest . fifthly , we cannot pass by the vast number of men offered up at one time ; so thirsty is satan of humane blood , that from one or two , he hath raised the number incredibly high ; in some sacrifices five , in some ten , in some a hundred , in some a thousand have been offered up . it was the argument which montezuma the last emperour of mexico used to cortez to prove his strength and greatness by , that he sacrificed yearly twenty thousand men , and some years fifty thousand . some have reserved their captives for that end , others have made war only to furnish themselves with men for such occasions . sixthly , there are also several circumstances of these diabolical out-rages that may give a further discovery of his cruelty , as that these miserable creatures thus led to be butchered , have been loaden with all the cursings , revilings , and contumacious reproaches , as a necessary concomitant of their violent deaths . thus were those used , who were forced to be the publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or expiation , for the removal of common calamities . death also was not enough , except it had been most tormenting in the manner of it , as of those that suffered by the embracements of moloch , the joy and feastings of such sacrificings ( which were in themselves spectacles of mourning and sorrow ) were cruelties to the dead , and a barbarous enforcement against the laws of nature in the living . but the dashing of the smoaking heart in the idols face , and the pulling off the skins from the massacred bodies , that men and women might dance in them , were yet more cruel ceremonies . and lastly , in those that have been prepared for those solemnities , by delicious fare , gorgeous ornaments , and the highest reverence or honours , ( as was the manner of several countries ) yet was this no other than satan's insulting over their miseries , of which we can say no otherwise , than that his tenderest mercies are cruelties . seventhly , i may cast in to the account , that in some places satan ( by a strange madness of devotion ) hath perswaded some to be volunteers in suffering these tortures and deaths . some have cast themselves under the chariot-wheels of their idols , and so have been crushed to pieces . some sacrifice themselves to their gods , first they cut off several pieces of their flesh , crying every time , for the worship of my god , i cut this my flesh ; and at last say , now do i yield my self to death in the behalf of my god , and so kills himself out-right . eighthly , it is wonderful to think that the devil should ( by strange pretexts of reason ) have smoothed over these barbarous inhumanities , so that they have become plausible things in the judgments of those miserable wretches . in piacular sacrifices , they believed , that except the life of a man were given for the life of men , that the gods could not be pacified . in other sacrifices both eucharistical and for atonement , they retained this principle , that those things are to be offered to the gods , that are most pleasing and acceptable to us ; and that the offering of a calf or a pigeon , was not sutable to such an end . this maxim they further improved by the addition of another of the same kind , that if it were fit to offer an humane sacrifice , it must also be innocent , and consequently little children are the fittest for such a purpose . and some have also conjectured , that the devil hath not been a wanting to improve the example of abraham sacrificing his son , or the law in levit. . . or the prophecies concerning the death of christ , as the great sacrifice of atonement , to justify and warrant his hellish cruelty . in some cases , cruelty hath arisen from the very principles of reverence and love which children have to parents , and friends to friends , as in dragoian , when any are sick , they send to their oracle to know whether the parties shall live or die ; if it be answered they shall die , then their friends strangle them , and eat them ; and all this from a kind of religious respect to their kindred , to preserve ( as they imagine ) their flesh from putrifaction , and their souls from torment . the like they do at java-major , when their friends grow old and cannot work , only they eat not their own friends , but carry them to the market and sell them to those that do eat them . lastly , let us call to mind how long the devil domineer'd in the world at this rate of cruelty . when the world grew to a freer use of reason , and greater exercise of civility , they found out ways of mitigation , and changed these barbarous rites , into more tolerable sacrifices ; as in laodicea , they substituted an hart to be sacrificed instead of a virgin ; in cyprus , an ox was put instead of a man ; in egypt , waxen-images instead of men ; images of straw at rome were cast into tyber in the place of living men ; and the terrible burnings of moloch , ( which was not peculiar only to the nations near to canaan , but was in use also at carthage , and found in the american islands by the spaniards ; the like brazen-images were also found in lodovicus vives his time by the french , in an island called by them carolina . ) these were at last changed into a februation , and instead of burning their children , they only passed them betwixt two fires ; but it was long before it came to this . in the time of socrates , humane sacrifices were in use at carthage , and they continued in the roman provinces till the time of tertullian , eusebius and lactantius : though they had been severaly forbidden by augustus caesar , and afterward by tiberius , who was forced to crucify some of the priests that dared to offer such sacrifices , to affright them from those barbarous customs . in other places of the world , how long such things continued , who can tell , especially seeing they were found at carolina not so very long since ? how impossible is it to cast up the total sum of so many large items ? when these terrible customs have had so general a practice in most nations , upon so many occasions , upon such seeming plausible principles , when such great numbers have been destroyed at once , and these usages have been so long practised in the world , and with such difficulty restrained , what vast multitudes of men must we imagine have been consumed by satans execrable cruelty ? sixthly , there remains one instance more of the devils cruelty , which is yet different from the former , which i may call his personal cruelties , because they are acted by his own immediate hand upon certain of his vassals , without the help or interposure of men , who ( in most of the forementioned cases ) have been as instruments acted by him . here i might take notice of his fury to those that are possessed , some have been as it were racked and tortured in their bodies , and their limbs and members so distorted , that it hath been not only matter of pity to the beholders to see them so abused , but also of admiration , to consider how such abuses should be consistent with their lives , and that such rendings and tearings have not quite separated the soul from the body . in the gospels we read of some such cast into the fire , and into the water . others , conversing with tombs and sepulchers in the cold nights without cloaths , and all of them spoken of as creatures sadly tormented , and miserably vexed . the histories of later days tell us of some , that vomited crooked pins , pieces of leather , coals , cloth , and such like . of others snatched out of their houses , and tired even to fainting , and waste of their spirits , as domina rossa , ( mentioned by bodin , ) with a great many more to this same purpose . we may take a view of his dealing with witches , who ( though he seem to gratify them in their transportations from place to place , and in their feastings with musick and dancings , ) are but cruelly handled by him very often ; the very work they are put upon ( which is the destruction of children , men , women , cattle , and the fruits of the earth , ) is but a base imployment ; but the account he takes of them , of the full performance of their enterprizes , and the cruel beatings they have of him , when they cannot accomplish any of their revenges , is no less than a severe cruelty : he gives them no rest , unless they be doing hurt ; and when they cannot do it to the persons designed , they are forced to do the same mischief to their own children , or relations , that they may gratifie their tyrannical master . bodin relates the story of a french baron , ( who was afterward put to death for witchcraft ) that after he had killed eight children , was at last upon a design of sacrificing his own child to the devil : and if at any time they grew weary of so execrable a slavery , or confess their wickeness , they are so miserably tormented , that they chuse rather to die than live : and what else but cruelty can these slaves expect from him , when the ceremonies of their entrance into that cursed service , betokens nothing else ; for their bonds and obligations are usually writ , or subscribed with their own blood ; and some magical books have been writ with the blood of many children , besides the farewel that they have of him at their usual meetings , is commonly this thundering threatning , avenge your selves , or you shall die . all these particulars are collected from the confessions of witches , by bodin , wierus , and others . but leaving these , let us further enquire into satan's carriage toward those , that in america , and other dark and barbarous places know no other god , and give their devoutest worship to him . to those he is not so kind as might be expected , but his constant way is , to terrifie and torment them ; insomuch , that some know no other reason of their worship , but that he may not hurt them : and since the english-colonies went into these parts , these americans have learned to make this distinction between the englishman's god and theirs , that theirs is an evil god , and the other a good god ; though that distinction in other places , is in the general , far more ancient ; where they acknowledge two gods , one good , the other bad , and the worse the god is , the saddest , most mournful rites of sacrificing were used , as in caves , and in the night , the manner of the worship fitly expressing the nature of the god they served . our countrymen have noted of the natives of new-england , that the devil appeared to them in ugly shapes , and in hideous places , a● in swamps and woods . but these are only the prologue to the tragedy it self , for they only serve to impress upon the minds of his worshippers , what cruelties and severities they are to expect from him ; and accordingly he often lets them feel his hand , and makes them know , that those dark and dismal preludiums are not for nothing : for sometime he appears to the worshippers , tormenting and afflicting their bodies , tearing the flesh from the bones , and carrying them away quick with him : sometime six have been carried away at once , none ever knowing what became of them . by such bloody acts as these , he kept the poor americans in fear and slavery ; so that as bad a master as he is , they durst not but pay their homage and service to him . all these particulars being put together , will shew we do the devil no wrong , when we call him cruel . chap. vii . of satan's diligence in several instances . the question about the being of spirits and devils handled . the sadducees opinion discovered . the reality of spirits proved . the last particular observed in the text , is his diligence . this adds force and strength to his malice , power , and cruelty , and shews they are not idle , dead , or unactive principles in him , which ( if they could be so supposed ) would render him less hurtful and formidable . this i shall dispatch in a few instances , nothing to this purpose . first , his pains he takes in hunting his prey , and pursuing his designs : 't is nothing for him to compass sea and land , to labour to the utmost in his imployment ; 't is all his business to tempt and destroy , and his whole heart is in it . hence intermission or cessation cannot be expected , he faints not by his labour , and his labour with the success of it , is all the delight we can suppose him to have : so that being pushed and hurried by the hellish satisfactions of deadly revenge , and having a strengh answerable to those violent impulses , we must suppose him to undergo ( with a kind of pleasing willingness ) all imaginable toyl and labour . if we look into our selves we find it true , to our no small trouble and hazard : doth he at any time easily desist , when we give him a repulse ? doth he not come again and again , with often and impudently repeated importunities ? doth he not carry a design in his mind for months and years against us ? and when the motion is not feasible , yet he forgets it not , but after a long interruption begins again where he left : which shews that he is big with his projects , and his mind hath no rest : he stretcheth out his nets all the day long : we may say of him , that he riseth up early , and sitteth up late at his work , and is content to labour in the very fire , so that he might but either disturb a child of god , or gain a prosilyte . secondly , diligence is not only discovered in laboriousness , but also in a peculiar readiness to espy , and to close in with fit occasions , which may in probability answer the end we drive at . in this is satan admirably diligent , no occasion shall slip , or through inadvertency escape him : no sooner are opportunities before us , but we may perceive him suggesting to us , do this , satisfie that lust , take that gain , please your selves with that revenge . no sooner obtains he a commission against a child of god , but presently he is upon his back , as he dealt with job , he lost no time , but goes out immediatly from the presence of the lord and fals upon him . besides what he doth upon solemn and extraordinary occasions , these that are common and ordinary , are so carefully improved by him that every thing we hear or see is ready to become our snare , and satan will assay to tempt us by them , though they lye something out of the way of our inclination , and be not so likely to prevail with us . thirdly , 't is also a discovery of his diligence , that he never fails to pursue every advantage which he gets against us , to the utmost . if the occasion , and motion thereupon encline us , so that if we are perswaded by them , he follows it on , and is not satisfied , with either a lower degree of acting sinfully , or with one or two acts ; but then he presseth upon us to sin to the height , with the greater contempt of god , and grievance of his spirit , the greater scandal and offence to our brethren , and having once caused us to begin , he would never have us to make an end . his temptations roll themselves upon us , like the breaking in of waters , which by the fierceness of their current , make a large way for more to follow . he knows how to improve his victories , and will not thorow slothfulness , or pity , neglect to compleat them . hence it is , that sometimes he reaps a large harvest where he had sowen little , and from one temptation , not only wounds the soul of him that committed it , but endeavours to diffuse the venom and poysonous steam of it to the infection of others , to the disgrace of religion , the hardning the hearts of wicked men , and the turning the ignorant out of the way of truth . in like manner , if he perceive the spirits of men grow distempered and wounded , he then plyes them with threatnings , fills them with all manner of discouragements , dresseth every truth with the worst appearance , that it may be apprehended otherwise than it is , and puts such interpretations on all providences , that every thing may augment the smart of the wound till they be overwhelmed with terrors . fourthly , the various ways which he takes , shews also his diligence ; if one plot take not , he is immediately upon another ; he confines not himself to one design , nor to one method ; but if he find one temptation doth not relish , he prepares another more fietable ; if covetousness doth not please us , then he urgeth to profuseness ; if terrors do not affright us to dispair , then he abuseth mercies to make us careless and presuming . if we are not content to be openly wicked , then he endeavours to make us secretly hypocritical , or formal ; sometime he urgeth men to be prophane , if that hit not , then to be erronious ; if he cannot work by one tool , then he takes another , and if any thing in his way disgust , he will not urge it over-hard , but straight takes another course ; such is his diligence , that we may say of him ( as it was said of paul upon a better ground ) he will become all things to all men , that he may gain some . fifthly , diligence will most shew it self when things are at the greatest hazard , or when the hopes of success are ready to bring forth . in this point of diligence our adversary is not wanting , if men are upon the point of errour or sin , how industriously doth he labour to bring them wholly over , and to settle them in evil ? one would think at such times he laid aside all other business and only attended this : how frequent , incessant , and earnest are his perswasions and arguings with such ? the like diligence he sheweth in obstructing , disturbing , and discouraging us , when we are upon our greatest services , or near our greatest mercies , what part of the day are we more wandring and vain in our thoughts , ( if we take not great care ) than when we set about prayer ? at other times we find some more ease and freedom in our imaginations , as if we could better rule or command them ; but then ( as if our thoughts were only confusion and disorder ) we are not able to master them , and to keep the door of the heart so close , but that these troublesome unwelcome guests will be crouding in , is impossible : let us observe it seriously , and we shall find that our thoughts are not the same , and after the same manner impetuous at other times as they are , when we set about holy things , which ariseth not only from the quickness of our spiritual sense in our readier observation of them at that time , but also from the devils busie molestation , and special diligence against us on such occasions . besides , when he foresees our advantages or mercies , he bestirs himself to prevent or hinder us of them ; if ministers set themselves to study and preach truths that are more piercing , weighty or necessary , they may observe more molestations , interruptions , or discouragements of all sorts , than when they less concern themselves with the business of the souls of men. he foresees what sermons are provided , and often doth he upon such foresight endeavour to turn off those from hearing , that have most need , and are most likely to receive benefit by them . many have noted it , that those sermons and occasions that have done them most good , ( when they came to them ) they have been some way or other most disswaded from , and resolved against before they came ; and then when they have broken through their strongest hindrances , they have found that all their obstruction was satans diligent foresight , to hinder them of such a blessing as they have ( beyond hope ) met withal . the like might be observed of the constant returns of the lords day , if men watch not against it , they may meet with more than ordinary , either avocations to prevent and hinder them , or disturbances to annoy and trouble , or bodily indispositions to incapacitate and unfit them : and 't is not to be contemned , that some have observed themselves more apt to be drousie , dull or sleepy on that day . others have noted greater bodily indispositions then ordinarily , than at other times ; all which make no unlikely conjecture of the devils special diligence against us on such occasions . let 's cast in another instance to these , and that is , of those that are upon the point of conversion , ready to forsake sin for christ . oh! what pains then doth the devil take to keep them back ? he visits them every moment with one hindrance or other ; sometimes they are tempted to former pleasures , sometime affrighted with present fears and future disappointments ; sometimes discouraged with reproaches , scorns and afflictions that may attend their alteration ; otherwile obstructed by the perswasion or threatning of friends and old acquaintances ; but this they are sure of , that they have never more temptations , and those more sensibly troubling than at that time ; a clear evidence that satan is as diligent as malicious . i should now go on to display the subtilty of this powerful , malicious , cruel and diligent adversary . there is but one thing in the way , which hitherto i have taken for granted , and that is , whether indeed there be any such things as devils and wicked spirits , or that these are but theological engines contrived by persons that carry a good will to morality , and the publick peace , to keep men under an awful fear of such miscarriages , as may render them otherwise a shame to themselves , and a trouble to others . it must be acknowledged a transgression of the rules of method to offer a proof of that now , which ( if at all ) ought to have been proved in the beginning of the discourse : and indeed the question at this length , whether there be a devil , hath such affinity with that other ( though for the matter they are as different as heaven and hell ) whether there be a god , that as it well deserves a confirmation , ( for the use that may be made of it to evidence that there is a god , because we feel there is a devil , ) so would it require a serious endeavour to perform it substantially . but it would be not only a needless labour , to levy an army against professed atheists , who with high scorn and derision roundly deny both god and devils ; seeing others have frequently done that , but also it would occasion too large a digression from our present design . i shall therefore only speak a few things to those that own a god , and yet deny such a devil as we have described , and yet not to all of these neither ; for there were many heathens who were confident assertors of a deity , that nevertheless denied the being of spirits , as severed from corporeity ; and others were so far from the acknowledgment of devils , that they confounded them in the number of their gods ; others there were , who gave such credit to the frequent relations of apparitions , and disturbances of that kind , that many had attested and complained of , that they expressed more ingenuity than lucian , ( who pertinaciously refused to believe , because he never saw them , ) and yet though they believed something of reality , in that that was the affrightment and trouble of others , they nevertheless ascribed such extraordinary things to natural causes : some to the powers of the heavens and stars in their influences upon natural bodies , or by the mediation of certain herbs , stones , minerals , creatures , voices and characters , under a special observation of the motion of the planets . some refer such things to the subtilty and quickness of the senses , of hearing and seeing , which might create forms and images of things , or discover ( i know not what ) reflections from the sun and moon . some fancy the shapes and visions to be exuviae , thin scales or skins of natural things , giving representations of the bodies that cast them off , or exhalations from sepulchres representing the shape of the body . others make them the effects of our untrusty and deceitful senses , the debility and corruption whereof , they conclude to be such , and so general , that most men are in hazard to be imposed upon by delusive appearances . but with far greater shew of likelihood , do some make all such things , to be nothing else but the issues of melancholly and corrupt humors , which makes men believe they hear see , and suffer strange things , when there is nothing near them ; or really to undergo strange fits , as in lunacy and epilepsy . leaving these men as not capable of information from scripture evidence , because disowning it : let us enquire what mistaken apprehensions there have been in this matter , among those that have pretended a reverence to , and belief of scripture : the sadducees deserve the first place , because they are by name noted in scripture to have denied the resurrection , and to have affirmed that there is neither angel nor spirit , acts . . matth. . . this opinion of theirs ( could we certainly find it out ) would make much for the confirmation of the truth in question , seeing ( what ever it was ) it is positively condemned in scripture , and the contrary asserted to be true . many ( and that upon considerable grounds ) do think , that they do not deny absolutely that there were any angels at all , but that acknowledging that something there was which was called an angel , yet they imagining it to be far otherwise than what it is indeed , were accused justly for denying such a kind of angels as the scripture had every where asserted and described : for considering that they owned a god , and ( at least ) the five books of moses , if not all the other books of the old testament , ( as scaliger and others judge , not without great probability , for neither doth the scripture , nor josephus , mention any such thing of the prophets ) it is unimaginable that they would altogether deny that there was angel or spirit at all . they read of angels appearing to lot , to abraham , and met with it so frequently , that believing scriptures to be true , they could not believe angels to be an absolute fiction , for one fable or falsity in scripture ( which so highly asserts it self to be an unerring oracle of the true god ) must of necessity have destroyed the credit of all , and rendred them as justly suspected to be true in nothing , when apparently false or fabulous in any thing . again , if we call to mind what apprehensions they had of god , ( which all consent they did acknowledge ) we might more easily imagine what apprehensions they had of angels , for in regard that moses made mention of gods face and back-parts , and that frequently hands and other parts of mans body were attributed to him , they concluded god to be corporeal ; and seeing the best of creatures which god created cannot be supposed to have a more noble being than was that of their creator , and at the utmost , to be made according to the pattern of his own image and likeness , they might upon this bottom easily fix a denial of incorporeal spirits , and by consequence , that the soul of man was mortal , and therefore that there could be no resurrection ; so that the nature of angels being described under the notion of spiritual substances , they are judged to deny any such thing , supposing that to be incorporeal , was as much as not to be at all ; and yet it were unreasonable to deny , that they had not some interpretation for those passages of scripture that mentioned angels , which in their apprehensions might be some salvo to the truth of those historical writings , which they acknowledged , but what that was , we are next to conjecture : and indeed josephus by a little hint of their opinion seems to tell us , that they did not so much deny the being of the soul as the permanency of it , and so by consequence they might not so much deny absolutely the existence of spirits as their natural being and continuance . something there was that was called by the name of angel , ( that they could not but own ) and that this must be a real , and not an imaginary thing , is evident from the real effects and things done by them ; yet observing their appearances to have been upon some special occasion , and their disappearing to have been on a sudden , they might conjecture them to be created by god for the present service , and then reduced to nothing when that service was done . their opinion then of angels seems to be one of these two , either that they were corporeal substances created upon a special emergency , but not permanent beings ; or that they were but images and impressions supernaturally formed in the fancy by the special operation of god , to signify his mind and commands to men , upon which they might fitly be called god's messengers and ministers . i put in this last into the conjecture , because i find it mentioned by calvin , as the opinion of the sadducees , but both are noted by diodate on acts . . as with equal probability belonging to them ; his words are , they did not believe they were subsisting and immortal creatures , but transitory apparitions , or some divine actions and motions to produce some special and notable effect . others also have been lately hammering out the same apprehension concerning angels , and profess themselves delivered from it with great difficulty , differing only in this from some of the heathens before mentioned , that what those ascribed to the puissance of the stars , natural powers , or to weakness of senses and corrupt humors , they ( by the advantage of the general notions of scripture ) have ascribed to god , putting forth his power upon the minds and fancies of men , or working by the humours of the body : upon this foundation they will easilier make bold with devils to deny , if not their being , yet their temptations , imagining that we may possibly do him wrong , in fathering upon him these sollicitations and provocations to sin , which we by experience find to be working and acting upon our minds , thinking that our own fancies or imaginations may be the only devils that vex us ; and this they more readily hearken to , from the nature of dreams and visions which happen to men in an ordinary natural way , where our fancies play with us as if they were distinct from us : as also from this consideration , that the lunatick , epileptick and frenzical persons are in scripture called demoniacks , as matth. . . with luk. . where the person is called lunatick , and yet said to be taken and vexed by a spirit : so also joh. . . he hath a devil , and is mad : but these reasonings can do little with an intelligent considering man , to make him deny what he so really feels , and is so often forewarned of in scripture : for suppose these were called demoniacks by the vulgar , it doth not compel us to believe they were so . men are apt to ascribe natutural diseases to satan , and christ did not concern himself to cure their misapprehensions , while he cured their diseases . this some suggest as a reason that may answer many cases , though indeed it cannot answer that of matth. . because vers . . 't is said expressly that jesus rebuked the devil , and he departed out of him , which would not have been proper to have been spoken on the account of christ by the evangelist , to express the cure of a natural disease , for so would he unavoidably have been rendred guilty of the same mistake with the vulgar . but if we should grant , that divers mentioned under the name of demoniacks , were men disturbed with melancholly , or the falling-sickness , all were not so ; for those in matth. . . besought christ after their ejection , to have liberty to go into the herd of swine : so that if mr. mede intended to assert , that all demoniacks were no other than mad men , and lunaticks : i question not but he was mistaken , and by his reason , not only must mad men and lunatick persons pass for demoniacks , but all diseases whatsoever : for the blind and dumb were called also demoniacks , matth. . . and . . but the matter seems to be this , that where men were afflicted with such distempers satan took the advantage of them , and acted the possessed accordingly ; as he frequently takes the advantage of a melancholly indisposition , and works great terrors and affrightments by it , as in saul , or at least that , where he possessed , he counterfeited the fits and furies of those natural distempers , and acted , some like mad men , and others he made dumb and deaf , ( which seems to have been the case of those in matth. . and . where the deafness and dumbness did depend upon the possession , and was cured with it : ) others were made to fall on a sudden into fire or water , as those that are epiletick , and therefore might such be called both lunatick , or epileptick , and also possessed with a devil . as to that reason which some fetch from dreams , 't is rather a dream than a reason against the being of devils , seeing the effects of these infernal spirits are far otherwise , than the utmost of what can be imagined to be acted upon the stage of imaginations ; so that the real and permanent being of devils may be easily proved : first , from those real acts noted to be done by angels and devils . the angels that appeared to lot , were seen and entertained in the family , seen and observed by the sodomites . those that appeared to abraham were more than fancied appearances , in that they eat and drank with him . the devil conveyed christ from place to place , this could not be a fancy or imagination : their begging leave to go into the swine , shews them real existences . secondly , from the real effects done by them . we have undoubted testimonies of men really hurt and tormented by satan . of some really snatch'd away , and carried a great distance from their dwellings . of others possessed , in whom the devil really speaks audible voices , and strange languages , gives notice of things past , and sometime of things to come . the oracles of the heathen , ( which however they were for the most part false or delusory , yet ) in that they were responses from images and idols , were more than phantasms . thirdly , from what the scripture speaks every-where of them . of their malice and cruelty . that devils are murtherers from the beginning . their daily waiting how they may devour . their arts , wiles and stratagems . their names and appellations , when stiled principalities , powers , spiritual wickednesses . the prince of the power of the air , and a great many more to that purpose , shew that without apparent folly and dotage , we cannot interpret these of motions only upon the minds and fancies of men : besides , the scripture speaks of the offices of good angels , as their standing continually before the throne , their beholding the face of god , their accompanying christ at his second coming , their gathering the elect from the four winds , &c. which cannot be understood of any thing else , but real and permanent beings ; and this is also an evidence that devils are , seeing the scripture mentions their fall , and their punishment . fourthly , seeing also the scripture condemned the opinion of the sadducees , the contrary of that opinion must be true ; and expressly in acts . . that which was done by an angel , is opposed to what might be visional or imaginary . fifthly , the reality of devils , and their malignity hath been the opinion of heathens . for there is nothing more common among them than the belief of inferiour deities , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is devils ; and notwithstanding that they supposed these to be mediators to the supream gods , yet they learned to distinguish them into good and evil . the platonists thought that the souls of tyrants after death became lemures & larvae , that is hurtful devils ; and at last , the name devil became of so bad a signification , that to say , thou hast a devil , was reproach and not praise ; but what these groped at in the dark , the scripture doth fully determine , using the word devil only for a malignant spirit . chap. viii . of satan's cunning and craft in the general . several demonstrations proving satan to be deceitful ; and of the reasons why he makes use of his cunning. we have taken a survey of our adversaries strength , and this will open the way to a clearer discovery of his subtilty and craft , which is his great engine by which he works all his tyranny and cruelty in the world , to the ruine or prejudice of the souls of men ; of which the apostle ( in cor. . . ) speaks , as a thing known by the common experience of all discerning persons ; his way is to over-reach and take advantages , and for this end he useth devices , and stratagems , which is a thing so ordinary with him , that none can be ignorant of the truth of it ; we are not ignorant of his devices . this ( before i come to the particulars ) i shall prove and illustrate in the general , by the gradual procedure of these few following considerations . first , all the malice , power , cruelty , and diligence of which we have spoken , with all the advantages of multitude , order and knowledge , by which these cruel qualifications are heightned . these are but his furniture and accomplishment which fit him for his subtile contrivances of delusion , and make him able to deceive , neither hath he any use of his power and knowledge but in reference to deceit , in eph. . , . ( which is a place wherein the apostle doth of purpose present satan in his way of dealing with men ) his whose practice is set forth under the term and notion of arts and wiles ; that you may be able to stand against the wiles of the devil . this is the whole work of satan , against which the furniture of that spiritual armour is requisite ; and lest any should think that his power or wickedness are other distinct things in him , which are to be provided against by other means of help , he presently adds , that these are no otherwise used by him but in order to his wiles and cunning , and therefore not to be looked upon as distinct , though indeed to be considered in conjunction with his subtilty and cunning , as things that make his wiles the more dangerous and hazardous ; for we wrestle not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places ; which words do but strengthen the apostles warning and caution about the forementioned wiles , which are therefore the more carefully to be observed and watched against , because his power is so great that he can contrive snares with the greatest skill and art imaginable ; and his wickedness is so great , that we cannot expect either honesty or modesty should restrain him from making the vilest and most disingenuous proposals , nor from attesting a conveniency or goodness in his motions , with the highest considence of most notorious lying . secondly , the subtilty that the scriptures do attribute to sin , or to the heart , is mostly and chiefly intended to reflect upon satan as the author and contriver of these deceits . in heb. . . there is mention of the deceitfulness of sin , but 't is evident that something else ( besides sin ) is intended , to which deceitfulness must be properly ascribed ; for sin being ( as most conclude ) formally a privation , or if we should grant it a positive being , ( as some contend , ) yet seeing the highest notion we can arrive at this way , ( excluding but the figment of flacius illiricus , who seems to make original sin indistinct from the very essence of the soul ) is but to call it an act. deceitfulness cannot be properly attributed to it , but with reference to him who orders that act in a way of deceitfulness and delusion , which ultimately will bring it to satans door : if here the deceitfulness of sin be devolved upon the subject , then it runs into the same sense with jer. . . the heart is deceitful above all things : but why is the deceitfulness fixed upon the heart ? the ground of that we have in the next words , it is deceitful , because it is wicked , desperately wicked . but who then inflames and stirs up the heart to this wickedness ? is it not satan ? who then is the proper author of deceit but he ? 't is true indeed , that our hearts are proper fountains of sin , ( and so may be accused possibly in some cases where satan cannot be justly blamed ; ) yet if we consider deceitfulness as a companion of every sin , though our hearts be to be blamed for the sin , satan will be found guilty of the deceitfulness . it may be said a man complyes with those things which are intended for his delusion , and so improperly by his negligence may fall under blame of self-deception , but 't is unimaginable that he can properly and formally intend to deceive himself . deceit then not being from sin , nor our selves properly , can find out no other parent for it self than satan . besides this , that these texts , upon a rational enquiry do charge satan with the deceitfulness of sin : they do over and above point at the known and constant way of satan , working so commonly by delusion , that deceitfulness is a close companion of every sin. the deceitfulness of sin , is as much as the deceitfulness of every sin . nay further , that text of jer. . shews this deceitfulness not to be an ordinary sleight , but the greatest of all deceits above measure , and of an unsearchable depth or mystery , who can know it ? thirdly , all acts of sin ( some way or other ) come thorow satans fingers . i do not say that all sin is satan's proper off-spring , for we have a cursed stock of our own ; and it may be said of us , ( as elsewhere of satan , ) sometime we sin out of our own inclination and disposition ; yet in every sin , whether it arise from us , or the world , satan blows the sparks , and manageth all . as david said to the woman of tekoah , is not the hand of joab with thee in all this ? so may we say , is not the hand of satan with thee in every sin thou committest ? this is so eminently true , that the scripture indifferently ascribes the sin sometimes to us , sometimes to the devil . it was peter's sin to tempt christ to decline suffering , yet christ repelling it with this rebuke , get thee behind me satan , doth plainly accuse both peter and satan . 't is the personal sin of a man to be angry , yet in such acts he gives place to the devil , both man and satan concur in it . paul's thorn in the flesh ( what ever sin it was ) he calls satans messenger : he that submits not to god , doth in that comply with satan ; as on the contrary , he that doth submit himself to god , doth resist the devil . neither doth that expression of the apostle , jam. . . every man is tempted when he is drawn away of his own lust , &c. give any contradiction to this ; 't is not the apostle's design to exclude satan , but to include man as justly culpable , notwithstanding satan's temptations ; and that which he asserts is this , that there is sin and a temptation truly prevalent when there is the least consent of our lust or desire , and that it is that brings the blame upon us ; so that his purpose is not to excuse satan , or to deny him to have a hand in drawing or tempting us on to sin , but to shew that 't is our own act that makes the sin to become ours . fourthly , such is the constitution of the soul of man , that it 's sinning cannot be conceived without some deception or delusion : for granting that the soul of man is made up of desires , and that the soul were nothing else , but as it were , one willing or lusting power diversified by several objects ; and that this power , or these faculties , are depraved by the fall , and corrupted ; and that man in every action doth consult with his desires ; and that they have so great an influence upon him , that they are the law of the members , and give out their commands accordingly for obedience ; yet still these three things are firm and unshaken principles , first , that desires cannot be set upon any object but as 't is apprehended ( truly or apparently ) good : 't is incompatible to a rational soul to desire evil as evil . secondly , the will doth not resolvedly embrace any object , till the light of the understanding hath made out ( some way or other ) the goodness or conveniency of the object . thirdly , there is no man that hath not a competent light for discovery of the goodness or evil of an object presented . unregenerate men have ( . ) the light of nature . ( . ) some have an additional light from scripture discovery . ( . ) some have yet more from common convictions , which beget sensible stirrings and awful impressions upon them . ( . ) to those god sometimes adds corrections and punishments , which are of force to make that light burn more clear , and to stir up care and caution in men for the due entertainment of these notices that god affords them . regenerate men have all this light , and besides that , they have ( . ) the light of their own experience , of the vileness and odiousness of sin ; they know what an evil and bitter thing it is . ( . ) they have a more full discovery of god , which will make them abhor themselves in dust and ashes . ( . ) they have the advantage of a new heart , the law of the spirit of life , making them free from the law of sin and death . ( . ) they have also the help and assistance of the spirit , in its motions , suggestions and teachings . ( . ) they fortifie themselves with the strongest resolutions not to give way to sin. notwithstanding all these , 't is too true , that both regenerate and unregenerate men do sin . the reason whereof cannot be given from any other account than what we have asserted ; to wit , they are some way or other deluded or deceived ; some curtain is drawn 'twixt them and the light : some fallacy or other is put upon the understanding some way or other ; the will is bribed or byassed , there is treachery in the case , for 't is unimaginable that a man in any act of sin should offer a plain open and direct violence to his own nature and faculties ; so that the whole business is here , evil is presented under the notion of god ; and to make this out , some considerations of pleasure or profit do bribe the will , and give false light to the understanding : hence is it , that in every act of sin , men ( by complyance with satan ) are said to deceive , or to put tricks and fallacies upon themselves . fifthly , all kinds of subtilty are in scripture directly charged upon satan , and in the highest degrees . sometime under the notion of logical fallacies ; those sleights which disputants in arguing put upon their antagonists . of this import is that expression , cor. . . we are not ignorant of his devices , where the word in the original is borrowed from the sophistical reasonings of disputants . sometime 't is expressed in the similitude of political deceits ; as the scripture gives him the title of a prince , so doth it mark out his policies in the management of his kingdom , rev. . . expressly calling them deceits , and comparing him to a dragon or serpent for his subtilty . sometime he is represented as a warriour , rev. . . the dragon was wroth , and went to make war , &c. and here are his warlike stratagems pointed at . mention is made ( tim. . . ) of his snares , and the taking of men alive , or captive , directly alluding to warlike proceedings . the subtile proceedings of arts and craft are charged on him and his instruments : men are said to be enticed , jam. . as fish , or fowl , by a bait : others deluded , as by cheaters in false gaming , eph. . . by the sleight of men , and the cunning craft of those that ly in wait to deceive : the over-reaching of merchants or crafty tradesmen , is alluded to in cor. . . all these sleights are in satan , in their highest perfection and accomplishment : he can transform himself into an angel of light , cor. . . where he hath an occasion for it . in a word , all deceiveableness of unrighteousness is in him , thess . . . so that a general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dexterity and ability for all kind of subtile contrivances is ascribed to him , cor. . . and that in his very first essay upon eve , when the serpent deceived her thorow subtilty ; so that whatsoever malice can suggest , or wit and art contrive for delusion , or whatsoever diligence can practise , or cruelty execute , all that must be imagined to be in satan . sixthly , all this might be futher proved by instances : what temptation can be named wherein satan hath not acted as a serpent ? who can imagine the cunning that satan used with david in the matter of vriah ? how easily he got him to the roof of the house in order to the object to be presented to him ? how he directs his eye , wrought upon his passions , suggested the thought , contrived the conveniencies ? what art must there be to bring a darkness into david's mind , a forgetfulness of god's law , a fearlesness of his displeasure , and a neglect of his own danger ; surely it was no small matter that could blind david's eye , or besot his heart to so great a wickedness ? but above all instances , let us take into consideration that of eve , in the first transgression , wherein many things may be observed : as first , that he chose the serpent for his instrument , wherein though we are ignorant of the depth of his design , yet that he had a design in it of subtilty , in reference to what he was about to suggest , is plain from the text , now the serpent was more subtile then any beast of the field ; it had been needless and impertinent to have noted the serpents subtilty as satans agent , if he had not chosen it upon that score , as advantageous for his purpose . ( . ) he set upon the weaker vessel , the woman , and yet such ( as once gained , ) he knew was likely enough to prevail with the man , which fell out accordingly . ( . ) some think he took the advantage of her husbands absence , which is probable , if we consider that 't is unlikely , that adam should not interpose in the discourse if he had been present . ( . ) he took the advantage of the object . it appears she was within sight of the tree , she saw that it was good for food , and pleasant to the eyes : thus he made the object plead for him . ( . ) he falls not directly upon what he intended , ( lest that should have scared her off , ) but fetcheth a compass and enters upon the business by an enquiry of the affairs , as if he intended not hurt . ( . ) he so enquires of the matter , [ hath god said , ye shall not eat of every tree of the garden , ] as if he made a question of the reality of the command ; and his words were so ordered , that they might cast some doubt hereof into her mind . ( . ) he under a pretence of asserting god's liberality , secretly undermines the threatning , as if he had said , is it possible that so bountiful a creator should deny the liberty of eating of any tree ? to what purpose was it made , if it might not be tasted ? ( . ) when he finds that by these arts he had gained a little ground , and brought her to some kind of questioning of the reality of the threatning , ( for she seems to extenuate it , in saying , lest we die , ) he grows more bold to speak out his mind , and plainly to annihilate the threatning , ye shall not die ; this he durst not do , till he had gained in her mind a wavering suspition , that possibly god was not in good earnest in that prohibition . ( . ) then he begins to urge the conveniency and excellency of the fruit , by equivocating upon the name of the tree , which he tells her , could make them knowing as gods. ( . ) he reflects upon god as prohibiting this , out of envy and ill-will to them . ( . ) in all this there is not a word of the danger , but impunity and advantage promised . ( . ) this deadly advice he covers with a pretence of greater kindness and care than god had for them . see in this , as in a clear glass , satan's way of policy ; after this rate he proceeds in all his temptations . if any enquire , why so mighty and potent a prince useth rather the fox's skin than the lyon's paw , these reasons may satify . first , there is a necessity upon him so to do : he must use his craft , because he cannot compel : he must have gods leave before he can overcome : he cannot winnow peter before he sue out a commission , nor deceive ahab till he get a license ; neither can he prevail against us without our own consent . the scripture indeed useth some words that signify a force in tempting , as , that he put it into the heart of judas , filled the heart of annanias , provoked david , rules in the hearts of the children of disobedience , and leads them captive at his will , &c. yet all these and the like expressions intend no more than this , that he useth forcible importunities , frames strong delusions , and joyns sometime his power to his temptations ; as sometime fowlers shew themselves to the birds they intend to ensnare , that so they may be affrighted into an awe and amazement to give a better opportunity to spread their nets over them . secondly , if he could compel , yet his way of craft and subtilty is generally the most prevalent and successful . force stirs up an opposition , it usually alarms to caution and avoidance , and frights to an utter aversness in any design ; so that where force should gain its thousands , subtilty will gain its ten thousands . thirdly , his strength is not useless to him : for besides , that it enables him to deceive with higher advantage than otherwise he could do , ( as hath been said , ) he hath times and occasions to shew his strength and cruelty , when his cunning hath prevailed so far as to give him possession . what was said of pope boniface , that he entred like a fox , and ruled like a lion , may be applyed to him , he insinuates himself by subtilty as a fox or serpent , and then rules with rigour as a lion. chap. ix . of satan's deceits in particular . what temptation is . of tempting to sin. his first general rule . the consideration of our condition . his second rule . of providing sutable temptations . in what cases he tempts us to things unsutable to our inclinations . his third rule . the cautious proposal of the temptation , and the several ways thereof . his fourth rule is to entice . the way thereof in the general , by bringing a darkness upon the mind through lust . our next business is to enquire after these ways of deceit in particular , in which i shall first speak of such as are of more general and universal concernment . such are his temptations to sin , his deceits against duty , his cunning in promoting error , his attempts against the peace and comfort of the saints , &c. and then i shall come to some ways of deceits that relate to cases more special . as an introduction to the first , i shall speak a word of temptation in the general . this in its general notion , is a tryal or experiment made of a thing : the word that signifies to tempt , comes from a word that signifies to pierce , or bore thorow , implying such a tryal as goes to the very heart , and inwards of a thing . in this sense 't is attributed to god , who is said to have tempted abraham , and to put our faith upon tryal ; and sometime to satan who is said to have tempted christ , though he could not expect to prevail : but though god and satan do make these tryals , yet is there a vast difference betwixt them , and that not only in their intentions , ( the one designing only a discovery to men of what is in them , and that for most holy ends , the other intending ruine and destruction ; ) but also in the way of their proceedings . god by providence presents objects and occasions ; satan doth not only do that , but farther inclineth and positively perswadeth to evil . hence is it , that temptations are distinguished into tryals meerly , and seducements ; sutable to that of tertullian , diabolus tentat , deus probat , the devil tempts , god only trys . we speak of temptation as 't is from satan , and so 't is described , to be a drawing or moving men to sin under colour of some reason . by which we may observe , that in every such temptation there is the object to which the temptation tends , the endeavour of satan to encline our hearts and draw on our consent , and the instrument by which is some pretence of reason ; not that a real and solid reason can be given for sin , but that satan offers some considerations to us to prevail with us , which if they do , we take them to be reasons . this may a little help us to understand satan's method in tempting to sin , &c. of which i am first to speak . in temptations to sin , we may observe satan walks by four general rules . first , he considers and acquaints himself with the condition of every man , and for that end he studies man. god's question concerning job , hast thou considered my servant job ? doth imply , not only his diligent enquiry into job's state , ( for the original expresseth it , by satan's putting his heart upon job , or laying him to his heart ) but that this is usual with satan so to do ; as if god had said , 't is thy way to pry narrowly into every man ; hast thou done this to job ? hast thou considered him as thou usest to do ? and indeed satan owns this as his business and imployment in his answer to god , i come from going to and fro in the earth , from walking up and down in it . this cannot be properly said of him who is a spirit ; bodies go up and down , but not spirits : so that his meaning is , he had been at his work of enquiring and searching . and so broughton translates it , from searching to and fro in the earth ; as 't is said of the eyes of god , that they run to and fro , which intends his intelligence , search , and knowledge of things ; 't is such a going to and fro , as that in dan. . . which is plainly there expressed to be for the encrease of knowledg . the matter of his enquiry , or particulars of his study , are such as these : ( . ) man's state , he considers and guesseth whether a man be regenerate or unregenerate . ( . ) the degree of his state ; if unregenerate , how near or far off he is the kingdom of god ; if regenerate , he takes the compass of his knowledge , of his gifts , of his graces . ( . ) he enquires into his constitution and temper , he observes what disposition he is off . ( . ) his place , calling and relation , his trade , employment , enjoyments , riches or wants . ( . ) his sex. ( . ) his age , &c. the way by which he knows these things is plain and easie , most of these things are open to common observation ; and what is intricate or dark , that he beats out , either by comparing us with our selves , and considering a long tract of actions and carriage ; or by comparing us with others , whose ways he had formerly noted and observed . the end of this search is to give him light and instruction in point of advantage ; hence he knows where to raise his batteries , and how to level his shot against us . this christ plainly discovers to be the design of all his study , joh. . . where he tells his disciples , he expected yet another onset from satan , and that near at hand , for the prince of the world was then upon his motion , he was a coming ; but withall , he tells them of his security against his assaults , in that there was nothing in christ of advantage in any of these forementioned ways to foot a temptation upon . it appears then that he looks for such advantages , and that without these he hath little expectancy of prevailing . secondly , satan having acquainted himself with our condition , makes it his next care to provide sutable temptations , and to strike in the right vein ; for he loves to have his work easie and feasible ; he loves not go against the stream . thus he considered judas as a covetous person , and accordingly provided a temptation of gain for him . he did the like with achan ; and hence was it , that he had the sabeans so ready for the plunder of job ; he had observed them a people given to rapine and spoil ; and accordingly job's goods being propounded to them as a good and easie booty , he straightway prevailed with them . it was easie for him to draw absolom into an open rebellion against his father , he had taken notice of his ambitious and aspiring humor , and of the grudges and dissatisfactions under which he laboured ; so that providing him a fit opportunity , he engaged him immediatly , according to this rule , where he observes men of shallow heads and low parts , he the more freely imposeth upon them in things palpably absurd ; where he takes notice of a fearful temper , there he tempts them with terrours and affrightful suggestions ; he hath temptations proper for the sanguine complexion , and for the melancholy ; he hath his methods of dealing with the lustful and wanton ; with the passionate and revengeful ; he hath novelties at hand for the itching ear , and suggestions proper for those that are atheistically inclined . to this may be objected , that experience tells us , satan doth not always walk in this road , nor confine himself to this rule ; sometime he tempts to things which are cross to our tempers and inclinations , &c. 't is true he doth so ; but yet the general rule is not prejudiced by this exception , especially if we consider , first , that satan being still under the commands and restraint of the almighty , he cannot always tempt what he would , but according to a superiour order and command . of this nature i suppose was that temptation , of which paul complained so much , he kept down his body , upon this very design , that he might have it in subjection , and yet is he buffeted with a temptation , which expected an advantage usually from the temper and frames of our bodies ; ( for so much i suppose , that phrase , a thorn in the flesh will unavoidably imply , ( though it still leave us at uncertainties ) what the temptation was in particular . ) here satan tempts at a disadvantage and contrary to this rule ; but then we must know , that he was not the master of his own game ; god expressly ordering such a temptation as was disagreeing with the apostles disposition , that it might the less prevail or hazard him , and yet be more available to keep him low , lest he should be exalted above measure , which was god's design in the matter . secondly , sometimes our temper alters : as the tempers of our bodies in a sickness may in a fit be so changed , that they may desire at that time what they could not endure at another . a special occasion or concurrence of circumstances may alter for the time our constitution , and so an unusual temptation may at that time agree with this design . thirdly , sometime by one temptation satan intends but to lay the foundation of another , and then of purpose he begins with a strange suggestion , either to keep us at the gaze while he covertly doth something else against us , or to move us to a contrary extream by an over-hasty rashness . fourthly , sometime he tempts when his main design is only to trouble and disquiet us , and in such cases the most unnatural temptations backed with a violent impetuousness do his work the best . satan's next work is the proposal of the temptation : in the two former he provided materials and laid the trains , in this he gives fire , by propounding his design ; and this also he doth with caution , these several ways . first , he makes the object speak for him , and in many he is scarce put to any further trouble ; the object before them speaks satan's mind , and gains their consent immediatly , yet is there no small cunning used in fitting the object and occasion , and bringing things about to answer the very nick of time which he takes to be advantageous for him . secondly , sometime he appoints a proxy to speak for him ; not that he is shame-faced in temptation , and not always at leisure for his own work , but this way he insinuates himself the more dangerously into our affections , and with less suspicion using our friends , relations or intimate acquaintance to interceed for a wicked design . he did not speak himself to eve , but chose a serpent ; he thought eve would sooner prevail upon adam than the serpent could . he tempted job by the tongue of his wife , as if he had hoped , that what so near a relation had counselled , would easily be hearkened to . he tempted christ to avoid suffering by peter , under a pretence of highest love and care , master , spare thy self ; yet our saviour forbears not to note satan's temptation closely twisted with peter's kindness . at this rate are we often tempted where we little suspect danger . thirdly , if he finds the two first ways unhopeful or unsutable , then he injects the motion , and so plainly speaks to us inwardly himself , do this act , take this advantage for pleasure or profit , &c. he thought it not enough to tempt judas by the object of gain , but he brake his mind in direct terms , and put it into his heart , joh. . . he did the like to ananias , whose heart he filled with a large motion for that lye , and backed it with many considerations of the necessity and expediency of it , acts . . there is no question to be made of this ; dr. goodwin gives clear proofs of it , and so do several others . when we consider , that thoughts are sometime cast upon the minds of men which are above their knowledg , and that they say and do things sometime which are far beyond any of their accomplishments and parts , and yet in the nature of it wicked , we must be forced to run so high as to charge it upon satan . saul's prophesying , sam. . . was by the influence of the evil spirit ; and this ( as junius , tirinus , and others interpret ) must of necessity be understood of such a kind of action and speaking , as the true prophets of the lord usually expressed under the influences of the blessed spirit ; for from the likeness of the action in both , must the name be borrowed . the experience that we have of inward disputings , the bandying of arguments and answers in several cases , is a proof of this beyond exception . wounded consciences express an admirable dexterity in breaking all arguments urged for their peace and establishment ; as also in framing objections against themselves , so far above the usual measure of common capacities , that we cannot ascribe it to any other than satan's private aid this way . fourthly , the motion being made ( if there be need ) he doth irritate and stir up the mind to the embracement of it : and this he doth two ways , first , by an earnestness of sollicitation ; when he urgeth the thing over and over , and gives no rest ; when he joyns with this , an importunity of begging and intreating with the repeated motion ; when he draws together and advantageously doth order a multitude of considerations to that end ; and when in all this he doth hold down the mind and thoughts , and keep them upon a contemplation of the object , motions , and reasons . thus he provoked david , chron. . . and this kind of dealing occasioned the apostle to name his temptations , and our resistance , by the name of wrestlings , in which usually there appears many endeavours , and often repeated , to throw down the antagonist . secondly , he doth irritate by a secret power and force that he hath upon our fancies and passions . when men are said to be carried and led by satan , it implyes ( in the judgment of some ) more than importunity ; and that though he cannot force the spring of the will , yet he may considerably act upon it , by pulling at the weights and plummets , that is , by moving and acting our imaginations and affections . the motion being thus made , notwithstanding all his importunity , often finds resistance : in which case he comes to the practice of a fourth rule , which is to draw away and entice the heart to consent ; as 't is expressed , jam. . . everyman is tempted , when he is drawn away and enticed . i shall avoid here the variety of the apprehensions which some declare at large about the meaning of the words , satisfying my self with this , that the apostle points at those artifices of satan by which he draws and allures the will of man to a complyance with his motions ; which when he effects in any degree , then may a man be said to be prevailed upon by the temptation . but then here is the wonder how he should so far prevail against that reason and knowledg which god hath placed in man , to fence and guard him against a thing so absurd and unreasonable as every sin is ? the solution of this knot we have in cor. . . the god of this world blinds the eyes of men , draws a curtain over this knowledg , and raiseth a darkness upon them : which darkness though we cannot fully apprehend , yet that it is a very great and strange darkness may be discovered ; ( . ) partly by considering the subject of it , man , a rational creature , in whom god hath placed a conscience , which is both a law , and witness , and judge . it cannot be supposed an easie matter to cloud or obliterate that law , to silence or pervert that witness , or to corrupt that judge ; but it will rise higher in the wonder of it , if we consider this in a godly man , one that sets god before him , and is wont to have his fear in his heart ; such a man as david was , that in so plain a case , in so high a manner , so long a time , with so little sense and apprehension of the evil and danger , satan should so quickly prevail , 't is an astonishment : neither will it be less strange if we consider ( . ) the issue and effect of this blindness : some rise up against this law of conscience , arguing it false and erronious , and making conclusions directly contrary , as deut. . . i shall have peace , though i walk on in the imaginations of my heart . i have fellowship with him , though i walk in darkness , joh. . . we will not hearken unto thee , but will certainly do whatsoever thing goeth out of our own mouth , jer. . , . in which cases , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or principles of conscience are quite overthrown . some are hardned , and as to any application of their acts to this rule , quite dead and sensless ; though they rise not up against the light , yet are they willingly ignorant , without any consideration of what they are doing ; here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or witnessing and excusing power of conscience is idle and asleep . some though they know the law , and in some measure see their actions are sinful , yet they pass no judgment , apprehend no danger ; no man smites upon his thigh , saying , what have i done ? jer. . . nay , some are so far from this , that they presumptuously justify themselves , though they see their own blame and ruine before them , i do well to be angry , and that to the death , saith jonah , when satan had spread a darkness upon him . what shall we say of these things ? here is darkness to be felt , egyptian darkness : to explain the way of it fully is impossible for us , to do it in any tollerable way is difficult . to make some discovery herein i shall , ( . ) shew that the devil doth entice to sin , by stirring up our lust . ( . ) that by the power and prevalency of our lust , he brings on the blindness spoken of . chap. x. that satan enticeth by our lust . the several ways by which he doth it . of the power and danger of the violence of affections . the way then by which he doth entice , is by stirring up our lust . by lust , i mean those general desirings of our minds after any unlawful object , which are forbidden in the tenth commandment ; thus we read of worldly lusts , of the lusts of the flesh , of lustings to envy , and in a world , we read of divers lusts , the whole attempt and striving of corrupt nature against the spirit , being set forth by this expression , of lusting against the spirit . that satan takes advantage of our own lusts , and so plows with our heifer , turning our own weapons against our selves , is evident by the general vote of scripture . the apostle james . . tells us , that every temptation prevails only by the power and working of our own lusts : satan is the tempter , but our lusts are the advantages by which he draws and enticeth ; the corrupt principle within us , is called flesh , but the way whereby it works , either in its own proper motion , or as stirred up by the devil , is that of lust and affection ; and therefore he that would stop that issue , must look to mortify it in its affections and lusts , gal. . . we are further told by john , epist . . . that all those snares that are in the world , are only hazardous , and prevailing by our lusts . more generally the apostle peter speaks ; the whole bundle of actual sins that have ever been in the world came in at this door , the corruption that is in the world is through lust . in the stirring up our lusts , satan useth no small art and subtilty , and ordinarily he worketh by some of these following ways . first , he useth his skill to dress up an object of lust that it may be taking and alluring ; he doth not content himself with a simple proposal of the object , but doth as it were paint and varnish it , to make it seem beautiful and lovely ; besides al lthat wooing and importunity which he useth to the soul by private and unseen suggestions , he hath ( no doubt ) a care to gather together all possible concurring circumstances , by which the seeming goodness or conveniency of the object is much heightned and enlarged . we see those that have skill to work upon the humors of men , place a great part of it in the right circumstantiating a motion , and in taking the tempers and inclinations of men at a right time . and they observe , that the missing of the right season is the hazard of the design , even there where the object and inclination ordinarily are sutable . there is much in placing a picture in a right position , to give it its proper grace and lustre in the eyes of the beholders . when a man is out of humor , he nauseats his usual delights , and grows sullen to things of frequent practice . 't is likely eve was not a stranger to the tree of knowledg before the temptation , but when the serpent suggests the goodness of the fruit , the fruit it self seems more beautiful and desirable , good for food , and pleasant to the eyes . though we are not able to find out the way of satan's beautifying an object , that it may affect with more piercing and powerful delights ; yet he that shall consider , that not only prudence ( in an advantageous management of things ) adds an additional beauty to objects proposed ; but also that art by placing things in a right posture , may derive a radiancy and beam of beauty and light upon them , ( as an ordinary piece of glass , may be so posited to the sun beams , that it may reflect a sparkling light as if it were a diamond : ) he that shall consider this ( i say ) will not think it strange for the devil to use some arts of this kind for the adorning and setting off an object to the eye of our lusts . secondly , we have reason to suspect that he may have ways of deceit and imposture upon our senses . the deceits of the senses are so much noted , that some philosophers will scarce allow any credit to be given them ; not that they are always deceitful , but that they are often so , and ther●fore always suspitious . the soul hath no intelligence but by the senses : 't is then a business of easie belief , that satan may not altogether slight this advantage , but that when he sees it fit for his purpose , he may impose upon us by the deception of our eyes and ears ; we little know how oft our senses have disguised things to us . in a pleasing object , our eyes may be as a magnifying or multiplying glass . in the first temptation satan seems to have wrought both upon the object , and also upon the senses , she saw it was good for food , and pleasant ; who can question but that she saw the fruit before ? but this was another kind of sight , of more power and attraction . an instance of satan's cunning in both the forementioned particulars , we have from austin , relating the story of his friend alipius , who by the importunity of his acquaintance consented to go to the theatre , yet with a resolve , not to open his eyes , lest the sight of these spectacles should entice his heart ; but being there , the noise and sudden shouting of the multitude prevailed so far with him , that he forgot his resolution ; takes the liberty to see what occasioned the shouting , and once seeing , is now so inflamed with delight , that he shouts as the rest do , and becomes a frequenter of the theatre as others : what was there to be seen and heard he knew before , by the relation of others ; but now being present , his eyes and ears were by satan so heightned in their offices , that those bloody objects seemed pleasant , beyond all that had been reported of them , and the lust of his heart drawn out by satan's cunning disposal of the object and senses . thirdly , there is no small inticement arising from the fitness and sutableness of occasion . an occasion exactly fitted , is more than half a temptation ; this often makes a thief , an adulterer , &c. where the acts of these sins have their rise from a sudden fit of humor , ( which occasion puts them in , ) rather than from design or premeditation . cunningly contrived occasions are like the danger of a precipice ; if a man be so foolish as to take up a stand there , a small push will throw him over , though a far greater might not harm him if he were upon a level . 't is satan's cunning to draw a man within the reach of an occasion . all the resolves of alipius were not safe-guard to him when once he was brought within hearing and sight of the temptation : if he had staid at home , the hazard of satan's suggestions ( though earnest ) had not been so much as the hearing of his ears , and sight of his eyes . in cor. . . paul's fears of satan's taking advantage against the corinthians did manifestly arise from the present posture of their church affairs : for if the excommunicated person should not be received again into the church , an ordinary push of temptation might either have renewed or confirmed their contentions , or precipated them into an opinion of too much severity against an offending brother ; and that their present frame , made them more than ordinarily obnoxious to these snares , is evident from the apostle's caution inserted here in this discourse , so abruptly , that any man may observe the necessity of the matter , and the earnestness of his affections did lead his pen. the souls of men have their general discrasia's , and disaffections , as our bodies have , from a lingring distemperature of the blood and humors ; in which case , a small occasion ( like a particular error of diet , &c. in a declining body ) will easily form that inclination into particular acts of sin. fourthly , satan hath yet a further reach in his enticements , by the power which he hath upon our fancies and imaginations : that he hath such a power was discovered before . this being then supposed , how serviceable it is for his end , 't is now to be considered . our fancy is as a glass which with admirable celerity and quickness of motion , can present before us all kinds of objects ; it can in a moment run from one end of the earth to the other ; and besides this , it hath a power of creating objects , and casting them into what forms and shapes it pleaseth , all which our understanding cannot avoid the sight of . now the power of imagination is acknowledged by all to be very great , not only as working upon a melancholy and distempered spirit , ( of which authors give us large accounts ) but also upon minds more remote from such peremptory delusions ; as may be daily observed in the prejudices and prepossessions of men , who by reason of the impressions of imagination , are not ( without difficulty ) drawn over to the acknowledgment of the truth of things , and the true understanding of matters ; neither is the vnderstanding only liable to a more than ordinary heat and rapture by it , but the will is also quickned and sharpned in its desires by this means : hence is it ( as one of the fore-cited authors observes ) that fancy doth often more toward a perswasion by its insinuations , than a cogent argument , or rational demonstration . this is no less a powerful instrument in satan's hand , than commonly and frequently made use of ; who amongst us doth not find and feel him dealing with us at this weapon ? when he propounds an object to our lust , he doth not usually expose it naked under the hazard of dying out for want of prosecution , but but presently calls in our fancy to his aid , and there raiseth a theatre , on which he acts before our minds , the sin in all its ways and postures . if he put us upon revenge , or upon lusts of uncleanness , or covetousness , or ambition , we are sure ( if we prevent it not ) to have our imagination presenting these things to us , as in lively pictures and resemblances , by which our desires may be enflamed and prepared for consent . fifthly , sometime he shews his art in preparing and fitting our bodies to his designs , or in fitting temptations to our bodies , and the inclinations thereof . the soul though it be a noble being , yet is it limited by the body , and incommodated by the crazyness and indispositions thereof , so that it can no more act strenuously or evenly to its principles in a disordered body , than it can rightly manage any member of it ( in its natural motions ) where the bones are disjointed . hence , sickness or other bodily weaknesses do alter the scene , and add another kind of byass to the soul than that it had before . this satan takes notice of , and either follows his advantage of the present indisposition , or ( if he hath some special design ) endeavours to cast our body into such a disorder as may best sute his intention . asa was more easily drawn to be overseen in peevishness and rash anger in his latter days , when his body grew diseased . satan had his advantage against solomon to draw him to idolatry when old age , and uxoriousness had made him more ductile to the sollicitations of his wives ; when solomon was old , his wives turned away his heart , king. . . the devil , when he took upon him to foretel job's blaspheming god to his face , yet he attempted not the main design till he thought he had throughly prepared him for it , by the anguish and smart of a distempered body and mind ; and though he failed in the great business of his boast , yet he left us an experiment in job , that the likeliest way to prevail upon the mind in hideous and desperate temptations , is to mould the body to a sutable frame : he prevailed not against job to cause him curse god , yet he prevailed far , he cursed the day of his birth , and spake many things by the force of that distress , which he professeth himself ashamed of afterwards . the body then will be in danger ( when 't is disordered ) to give a tincture to every action , as a distempered palat communicates a bitterness to every thing it takes down . sixthly , evil company is a general preparatory to all kinds of temptation : he enticeth strongly that way . for ( . ) evil society doth insensibly dead the heart , and quench the heat of the affections to the things of god ; it hath a kind of bewitching power to eat out the fear of the lord in our hearts , and to take off the weight and power of religious duty ; it not only stops our tongues , and retards them in speaking of good things , but influenceth the very heart , and poysons it into a kind of deadness and lethargy , so that our thoughts run low , and we begin to think that severe watchfulness of thoughts , and the guard of our minds to be a needless and melancholly self-imposition . ( . ) example hath a strange insinuating force to instamp a resemblance , and to beget imitation . joseph living where his ears were frequently beaten with oaths , finds it an easie thing ( upon a feigned occasion ) to swear by the life of pharaoh . evil company is sins nursery , and satan's academy , by which he trains up those whose knowledg and hopeful beginnings had made them shy of his temptations ; and if he can prevail with men to take such companions , he will with a little labour presently bring them to any iniquity . seventhly , but his highest project in order to the enticing of men , is to engage their affections to an height and passionateness . the scripture doth distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the affections and lusts ; clearly implying , that the way to procure fixed desires and actual lustings , is to procure those passionate workings of the mind . how powerful a part of his design this is , will appear from the nature of these passions : which are , first , violent motions of the heart , the very wings and sails of the soul , and every passion in its own working doth express a violence . choler is an earnest rage ; voluptuousness is nothing less ; fear is a desperate hurry of the soul ; love strong as death ; jealousie cruel as the grave : each of them striving which should excell in violence , so that 't is a question yet undertermined which passion may challenge the superiority . secondly , their fury is dangerous and unbridled , like so many wild horses let loose , hurrying their rider which way they please : they move not upon the command of reason , but oft prevent it in their sudden rise ; neither do they take reasons advice for their course proportionable to the occasion , for often their humor , rather than the matter of the provocation , gives them spurs ; and when they have evaporated their heat , they cease , not as following the command of reason , but as weakned by their own violence . thirdly , they are not easily conquered , not only because they renew their strength and onset after a defeat , and like so many hydra's heads spring up as fast as cut off , but they are our selves , we can neither run from them , nor from the love of them . fourthly , and consequently highly advantageous in satan's design and enticement , when they are driven up to a fury and passionateness ; for besides their inward rage ( which the scripture calls burning ) by which men are pricked and goaded on without rest or ease , to make provisions for the flesh , and to enjoy or act what their unbridled violence will elad to in the execution of their desires : they carry all on before them , and engage the whole man with the highest eagerness to fulfil every lust , to go up to the highest degrees , and with an unsatiable greediness to yield themselves servants of iniquity unto iniquity . chap. xi . that lust darkens the mind . evidences thereof . the five ways by which it doth blind men. ( . ) by preventing the exercise of reason . the ways of that prevention . ( . ) secresy in tempting , satan's subtilty therein . ( . ) surprisal . ( . ) gradual intanglements . that satan doth entice us by stirring up our lust , hath been discovered ; it remains that i next speak to the second thing propounded which was , that by this power of lust he blinds and darkens our mind . that the lusts of men are the great principle upon which satan proceeds in drawing on so great a blindness , ( as we have spoken of ) i shall briefly evince from these few observations . first , from the unreasonableness and absurdity of some actions in men otherwise sufficiently rational . he that considers the acts of alexander in murthering calisthenes , for no other crime than defending the cause of the gods , and affirming that temples could not be built to a king , without provoking a deity ; and yet this so smoothed , ( if * quintus-curtius represent him right ) that he seemed to flatter alexander with an opinion of delfication after his death : whosoever ( i say ) shall consider this cruelty , will condemn alexander as blind and irrational in this matter , and yet no other cause can be assigned hereof , but that his lust after glory and honour darkned his reason . the like may be said of his killing ephestion's physician , because he died . the brutal fury of that consul , that made a slave to be eaten up with lampreys , for no other fault than the breaking of a glass , can be ascribed to nothing else but the boyling over of his passion . a sadder instance of this we have in † theodosius senior , who for an affront given to some of his officers in thessalonica , commanded the destruction of the city , and the slaughter of the citizens to the number of , without any distinction of nocent and innocent : this blind rage the historian notes , as the fruit of violent and unbridled lust in a man , otherwise just and gracious . thousands of instances of this nature might be added . but , secondly , if we consider the known and visible hazards to life and estate , and ( that which is more , ) to that part of them which is immortal ; upon all which , men do desperately adventure , upon no other ground or motive than the gratifications of their lusts : we may easily conclude that there is a strange force and power in their passions to blind and besot them ; and this notwithstanding , is the common practice of all men , where grace ( as the only eye-salve ) doth not restore the sight . the heathens in all these practices of filthiness and folly , recorded rom. . . they had so far a discovery of the danger ( if they had not imprisoned that truth and light in vnrighteousness , vers . . ) that they knew the judgment of god , that they which commit such things are worthy of death , vers . . yet notwithstanding , the vanity of their imaginations ( influenced by lust ) darkned their heart so much , that they did not only do these things ( of so great vileness and unspeakable hazard , ) but had pleasure in those that did them . thirdly , the blinding power of lust is yet more remarkable : when we see men glorying in their shame , and mounting their triumphal chariots to expose themselves a spectacle to all , in that garb of deformity which their lusts have put them in . 't is a blindness to do any act against the rules of reason , but 't is a far great blindness for men to pride themselves in them . what have the issues of most wars been , but burnings of cities , devastations of flourishing kingdoms , spilling the blood of millions , besides all the famine and other miseries that follow ; yet these actions ( that better beseem tigars , lions and savage bruits , than men of reason ) are honoured with the great triumphant names of vertue , manhood , courage , magnanimity , conquest , &c. if the power and humor of their lusts of vain-glory and revenge had not quite muffled their understandings , these things would have been called by their proper names , of murther , cruelty , robbery , &c. and the actors of such tragedies , instead of triumphal arches and acclamations of praise , would have been buried under heaps of ignominy and perpetual disgraces , as prodigies of nature , monsters of men , and haters of mankind . fourthly , but there is yet one evidence more plain and convincing . when our lusts are up , though reason offer its aids to allay the storm , yet the wisest of men ( otherwise composed and calm ) are so far from taking the advantage of its guidance , that oftentimes they trample upon it and despise it ; and as if lusts ( by some secret incantation ) had made them impenetrable , they are not capable of its light and conduct , and can make no more use of it , than a blind man can do of a candle . to this purpose , let us observe the carriage of disputants ; if men do any way publickly engage themselves in a contest of this nature , though truth can be but on the one side , yet both parties give arguments , and answer objections with equal confidence of victory , and a contempt of the reasons and strength of each others discourses : and this proves so fatal to him that maintains the mistake or untruth , that not one of a thousand hath the benefit and advantage for the finding of truth , which free and unprejudiced bystanders may have ; so true is that , omne perit judicium cum res transit in affectum , when affections are engaged , judgment is darkned . 't is a thing of common observation , that when men are discoursed into anger and heat , they presently grow absurd ; are disabled for speaking or understanding reason , and are oft hurried to such inconveniences and miscarriages , that they are ashamed of themselves ; when they cool and the fit is over , impedit ira animum , &c. to all this might be added , the power of lust in persons voluptuous , who dedicate themselves to the pleasures of the flesh . those that serve divers lusts and pleasures , their slavish estate , their base drudgery , do clearly evince that lust unmans them , and puts out their eyes . mark-antony by this means became a slave to cleopatra ; never did a poor captive strive more to obtain the good will of his lord than he to please this woman , insomuch that besotted with his lust , he seemed to want that common foresight of his danger , which the smallest measure of reason might have afforded to any , and so dallied himself into his ruine . from all these considerations and instances , it appears our lusts afford such vapours and mists , that our reason is darkned by them , or rather , they are like a dose of opium that strongly stupifies and binds up the senses . but yet it remains that the various ways by which our lusts do blind us be particularly opened , and they are five . ( . ) our lusts blind us by preventing the use and exercise of reason . ( . ) by perverting it . ( . ) by withdrawing the mind from it . ( . ) by disturbing it in its operation . and ( . ) by a desperate precipitancy . all which i shall more fully explain . first , our lusts blind us by preventing and intercepting the exercise of light and reason , and satan in this case useth these deceits . first , he endeavours so to stir up our lust , as yet to conceal his design . secresie is one of his main engines , he doth not ( in this case ) shew his weapon before he strikes ; and indeed his policy herein is great , for ( . ) by this means he takes us at unawares , secure , and unprepared for resistance . ( . ) we are often ensnared without noise , and before our consideration of things can come in to rescue us . ( . ) if he get not his whole design upon us this way , yet he oft makes an half victory ; by this means he procures an half consent , or inclination to sin before we discover that we are under a temptation ; for when the foundation of a temptation is laid unespyed , then we awaken with the sin in our hand , as sleeping men awake sometime with the word in their mouths . if any question , how can these things be ? how can he steal a temptation upon us with such secresie ? i answer , he can do it these three ways . first , he sometimes after a careless manner , and as it were by the by , drops in a suggestion into our hearts , and that without noise or importunity , giving it ( as it were this charge , ) stir not up , nor awaken him ; and then he sits by to observe the issue , and to see if the tinder will take fire of it self . thus many a motion thrown into our hearts , as it were accidently , or ever we are aware , begets a sudden flame . secondly , he sometimes fetcheth a compass , and makes a thing far different to be a preamble or introduction to his intended design . thus by objects , imployments , discourse , or company , that shew not any direct tendency to evil , doth he insensibly occasion pride , passion or lust . how slyly and secretly doth he put us upon what he intends as a further snare ? how unawares , while we think of no such thing , are we carried sometime upon the borders of sin , and into the enemies quarters ? satan in this acts like a fowler , who useth a stalking horse , as if he were upon some other imployment , when yet his design is the destruction of the bird. thirdly , another way of secresie is his raising a croud of other thoughts in the mind , and while these are mixed and confusedly floating in the understanding or fancy , then doth he thrust in among them the intended suggestion , and then suffering the rest to vanish , he by little and little singles this out as a more special object of consideration , so that we cast a sudden glance upon this , and we are often taken with it before we consider the danger . in this satan doth as souldiers , who take the advantage of a mist to make a nearer approach to their enemies , and to surprise them before discovery of the danger : this he doth with us while we are in a musing fit , or a melancholy dream . a second deceit for the preventing of a serious consideration , is sudden surprisal . in the former he endeavoured to conceal the temptation while he is at work with us , but in this he shews 〈◊〉 temptation plainly , only he sets upon us without giving of us warning of the onset ; but then he backs it with all the violent importunity he can , and by this he hinders the recollecting of our selves and the aid of reason . this course satan only takes with those whose passions are apt to be very stirring and boysterous ; or such as being his slaves and vassals are more subject to his commands . thus a sudden provocation to an angry man , gives him not time to consider , but carries him headlong . a surprise of occasion and opportunity , is frequently a conquest to those that have any earnestness of hope , desire , or revenge : surely david was taken at this advantage in the matter of bathsheba . and here we may note , that good men upon such a sudden motion , do yield ( without any blow or strugling ) to that , which at other times they could not be drawn to by many reasons . thirdly , consideration is prevented by gradual intanglements . satan so orders the matter that sin creeps on upon us as sleep , by insensible degrees : for this end sometimes he dissembles his strength and sets upon us with lower temptations , and with less force than otherwise he could : he knows we are not moved to extreams , but by steps and habits , are not confirmed , but by gradual proceedings ; to take too great strides , may sometime prevail at present , but the suddenness and greatness of the alteration begetting a strangeness on the soul , may occasion after-thoughts and recoyling : therefore he tempts first to thoughts , then to a delight in these thoughts , then to the continuation of them , then to resolve , and so on to practice . and in like manner , he tempts some to make bold with a small matter , which shall scarce come under the notion of wrong ; then to a greater , and so gradually to higher things , and thus he insensibly brings on a thievish inclination and practice . for the same end sometimes he shews his skill in the management of occasions , he imperceptibly hooks men into sin , by drawing them first to be bold with occasions ; he tells them they may sit at the ale-house , and yet not be drunk ; that they may keep familiarity , and yet not be lewd ; that they may look upon a commodity , and yet not steal : and when the occasions are by this means made familiar to them , then he puts them on a stop further , but by such slow motions , that the progress is scarce discerned till they be in the snare . chap. xii . of satan's perverting our reason . his second way of blinding . the possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of sin , and by sophistical arguments ; with an account of them . the second way by which satan blinds us through the power of lust , is by preverting and corrupting our reason , drawing it to approve of that , which it first disapproved . that our lusts have such a power upon the understanding to make such an alteration , need not seem strange to those that shall consider , that the scripture propounding the knowledge of the highest mysteries , doth positively require ( as a necessary prerequisite to these things ) that we lay aside all filthiness and superfluity of naughtiness ( in these terms , noting the loathsom defilement of our lusts ) that so we may receive the ingrafted word ; strongly implying that our lusts have a power to elude and evade the strongest reasons , and to hinder their entertainment : which our saviour notes , to have been also the cause of the jews blindness , how can ye believe which receive honour one of another ? their lusts of honour stood in their light , and perverted their reason . but because this may seem to some almost impossible that lusts should turn our sun into darkness , i shall a little explain it . the understanding doth usually , ( if practice of sin have not put out its light ) at the first faithfully represent to our mind the nature , of good and evil in matters of temptation and duty ; yet its power in this case is only directive and suasive to the will , not absolutely imparative ; the will must follow the understandings dictate , but is not under any necessity of following its first advice ; 't is the ultimum dictamen , the last dictate that it is engaged to follow : however the will ( in the case last mentioned ) be dependant upon the understanding , yet the vnderstanding doth also quoad exercitium , depend upon the will , and as to the act of consideration , is under its command ; so that after the understanding hath faithfully represented the evil of a sin , the will can command it to another consideration , and force it to new thoughts and consultations about it ; in which case , the will doth prompt the understanding , tells it what verdict it would have it to bring in , and so doth really sollicite and beg for a complyance . the understanding is ductile and capable of being brib'd , and therefore suffers its right eye to be put out by the will , and as a false witness or a partial judge gives sentence as the will would have it ; and thus ( as one observes ) the understanding and will , are like simeon and levi , brethren in evil , mutually complying with , and gratifying each other . the possibility of lusts perverting our understanding being discovered , the way and manner how lust doth thus corrupt it , is needful to be opened . lust exerciseth this power under the management of satan , directly and indirectly . first , our reason is directly perverted , when it is so far wrought upon as to call that good , which is indeed plainly and apparently evil. so great a corruption is not common and ordinary , neither can the heart of man be easily drawn to go so paipably against clear light and evidence : 't is therefore only in some cases , and in some persons , either of weaker faculties , or of extraordinarily debauched principles that satan can work up lust to give so great a darkness : however 't is evident that satan useth these deceits in this thing . first , he strives ( where the matter will bear it ) to put the name of vertue or good upon actions and things that are not so . this temptation doth most appear in those things that are of a doubtful and disputable nature , or in those actions which in their appearance or pretensions may seem to be vertuous . whatever sin is capable of any paint or varnish , that he takes the advantage of . saul's sacrificing was a great iniquity , and yet the pretence of the general goodness of the action ( being in it self commanded ) and the supposed necessity of saul's doing it , because samuel came not , were considerations upon which his understanding warranted to him that undertaking . paul's persecution , ( though a real gratification of his envious lustings ) by his blinded understanding was judged duty : what more common than for worldly-mindedness and covetousness , to be called a faithful and dutiful care for the provision of our families ? lukewarmness is often justified under the notion of moderation and prudence ; and any thing that can but pretend any kindred to , or resemblance of good , our lusts presently prevail for an approbation and vindication of it . secondly , satan useth the advantage of extreams , for the corrupting of our understandings . to this purpose he doth all he can to make such an extream odious and displeasing , that so we may run upon the contrary , as matter of duty . many there are whose heads are so weak , that if they see the danger of one extream , they never think themselves in safety till they fly to a contrary excess , and then they think the extream they embrace needs no other justification , than the apparent evil of what they have avoided . satan knowing this , like the lapwing , makes the greatest noise when he is furthest from his nest , and in much seeming earnestness , tempts us to something that is most cross to our temper or present inclination ; or endeavours to render something so to us , not with any hopes to prevail with us there , but to make us run as far from it as we can into another snare , and also to make us believe that we have done well and avoided a temptation , when indeed we have but exchanged it . thirdly , he directly blinds our understandings in sinful practices , by engaging us to corrupt opinions which lead to wicked or careless courses . satan with great ease can put men upon sin , when once he hath prevailed with them to receive an error , which directly leads to it . corrupt principles do naturally corrupt practices , and both these may be observed to meet in those deluded ones , whom the scripture mentions , that denyed the only lord god , and jesus christ , turning also the grace of god into lasciviousness ; false-teachers that brought in damnable heresies , counted it pleasure to riot , had eyes full of adultery , and could not cease from sin. with what confidence and security will sin be practised when an opinion signs a warrant , and pleads a justification for it ? fourthly , in actions , whose goodness or badness is principally discoverable by the ends upon which they are undertaken , 't is no great difficulty for satan , to impose upon men a belief that they act by ends and respects , which do not indeed move them at all ; and in this case men are so blinded , that they do not , or will not know or acknowledge they do evil ; the matter of the action being warrantable , and the end being out of the reach of common discovery , they readily believe the best of themselves ; and looking more at the warrantableness of the nature of the act in the general , than at their grounds and intentions , they think not that they do evil . this was a fault which christ observed in the disciples when they called for fire from heaven upon the samaritans : the thing it self elias had done before , and christ might have done it then , but they wanted the spirit of elias ; and therefore christ rejects their motion as unlawful in them , who considered not that a spirit of passion and revenge did altogether influence them , and instead of shewing a just displeasure against the samaritans , he shews that satan had blinded them by their lust , and that the thing they urged was so far from being good , that it was apparently evil , in that they were acted by another spirit than they imagin'd . this way of deceit is very common . how often may we observe christians pretending conscientious dissatisfactions about the actions of others , when the private spring that animates them is some secret grudge that lyes at the bottom ; and yet because the thing wherein they are dissatisfied may truly deserve blame , they are not apt to condemn themselves but think they do well . secondly , lusts also pervert our reason and knowledg indirectly : and this is , when we are not so far blinded , as to believe the thing unto which we are tempted , to be good absolutely ; yet notwithstanding , we are perswaded of some considerable goodness in it , and such as may for the present be embraced . for this purpose satan hath ready these two engines : first , he sets before us the pleasures , profits and other delights of sin : these he heightens with all his art and skill , that he may fix in our minds this conclusion , that however it be forbidden ; yet it would conduce much to our satisfaction or advantage if it were practised ; and here he promiseth such golden ends and fruits of sin , as indeed it can never lead unto , inviting us in the words of the harlot , i have decked my bed with coverings of tapestry , with carved works , with fine linnen of egypt . i have perfumed it with myrrhe , aloes and cinnamon . come , let us take our fill of these delights . thus he set upon eve , taste this fruit , and ye shall be as gods. thus he attempted christ himself , all these will i give thee , proffering the kingdoms of the world , and the glory of them . the pleasures of sin are satans great bait , and these strongly invite and stir up our lusts ; yet because the fear of the danger may stick in the heart , 't is pleasant , but o i dare not , saith the sinner , i fear the hazard or the evil that may fellow : therefore satan hath his other engine at hand to blind us , and to carry our minds from such considerations , and that is , secondly , his sophistical arguments , by which the danger may be lessened ; of these his quiver is full . as , first , he urgeth that the sin tempted to is little . but a little one , 't is not ( saith he ) so great a matter as you make it , there are other sins far greater , and these also practised by men that profess as much as you . thus he would shame us ( as it were ) out of our fear , by calling it severity , nicenss , or an unnecessary preciseness . if this prevail not , secondly , he hath then another argument . oh ( saith he ) be it so , that it is a little more than ordinary , yet it is but once ; taste or try it , you need not engage your selves to frequent practice ; you may retreat at pleasure . but if the fear of the danger prevail against this , then , thirdly , he labours to put us under a kind of necessity of sinning , and this he pleads as a justification of the evil . 't is not altogether right , but you cannot well avoid it . this plea of necessity is large , occasion , example , command of others , strength of inclination , custom , and what not , are pleaded by him in this case ; some particularly reckon them up : and rather than some men will acknowledg the evil , they will blame gods decree , as if they were necessitated by it , or his providence , as adam , the woman that thou gavest me , she gave me of the tree : david's bloody resolve against the house of nabal seems to be justified by him , from nabal's great ingratitude , in vain have i kept all that this fellow hath in the wilderness , &c. and as one engaged by a necessity of repaying such wrongs and affronts , doth he determine to cut them off . aaron ( when he was taxed by moses about the golden calf ) excuseth the matter by a pretended necessity of doing what he did upon the violent importunity of such an heady people ; and that when moses was not to be found , thou knewest the people , that they are set on mischief . this that he urged to moses , satan no doubt had urged to him , and he had acquiesced in it , as something that he thought would excuse , or at least mitigate the offence . yet if the sinner break through this snare , fourthly , he comes on with a softer plea of infirmity ; and endeavours to perswade men that they may yield under pretence of being forced , and that their strivings and reluctancies will lessen the evil to an apparent sin of infirmity ; and thus he bespeaks them , have not gods children infirmities ? they sin , though with reluctancy , and doest not thou resist ? doth not the fear that is in thy heart shew an unwillingness ; mayest thou not plead , the evil that i would not do , that do i ? if thou yield , will not god account it a rape upon thine integrity ? if this arrow stick not , fifthly , then he extenuates the offence , by propounding some smaller good or convenience that may follow that evil . and this , though it be a way of arguing , directly contrary to that rule , do not evil that good may come , yet it oft proves too successful ; and 't is like that common stratagem of war when by the proposal of a small booty in view , the enemies are drawn out of their hold into a fore-contrived danger . thus satan pleads , this one act of sin may put you into a capacity of honouring god the more . some have admitted advancements and dignities against conscience , upon no better ground , but that they might keep out knaves , and that they might be in a condition to be helpful to good men. surely the devil prevailed with lot by this weapon , when he offered the prostitution of his daughters to the lusts of the sodomites , that the strangers ( as he thought them ) might be preserved ; by this evil ( thinks he ) a greater may be avoided . herod's conscience could not at first consent to the cutting off the head of john baptist , but when satan suggests the obligation of his oath , he concludes , that in the killing of john he should escape the violation of the oath ; thus a pretended good to come , becomes a pander to a present certain iniquity . now if after all these arguings the conscience carrieth an apprehension of danger , then sixthly , he plainly disputeth the possibility of the escape of danger , though the sin be committed . all the insinuations of pleasure and advantage by which eve was tempted , could not at first blot out her fears of the conscquence of that trangression , it did stick in her mind still , lest we die ; then satan plainly denyeth the danger she feared , ye shall not surely die , the threatning ( saith he ) it may be was but for trial , or without a strict and positive purpose in god to execute it , there is no certainty that god was in good earnest when he spake so . the devil usually urgeth the mercy of god , the merits of christ , his promises of pardon , the infirmities of the saints , their sins , and repentances , &c. from all these drawing this conclusion , that we may venture upon the temptation without any apparent hazard . 't is but repenting ( saith he ) and that is an easie work to a gracious soul , god is ready to be reconciled , even to a prodigal son ; he is not so cruel as to cast away any for a small matter , he that waits to be gracious will not ly at catch for opportunities and occasions to destroy us , he that delights not in the death of a sinner will not delight to take strict exceptions against every failing . if satan can prevail with us to extenuate the sin , to slight the hazard , or any way to lessen it upon any of the forementioned accounts ; then having possessed us before with high apprehensions of delights and satisfactions in the sin , he quickly perswades to accept the motion , as having a conveniency and advantage in it not to be despised : and thus doth he indirectly pervert our reason , which is the second way by which he blinds us , through the working of our lust . chap. xiii . of satan's diverting our reason , being the third way of blinding men. his policies for diverting our thoughts . his attempts to that purpose in a more direct manner ; with the degrees of that procedure . of disturbing or distracting our reason , which is satan's fourth way of blinding men. his deceits therein . of precipitancy , satan's fifth way of blinding men. several deceits to bring men to that . thirdly , satan blinds the sons of men by diverting and withdrawing their reason , and taking it off from the pursuit of its discovery or apprehensions . for sometime it cannot be induced to go so contrary to its light , as to call evil good , either directly or indirectly : then is satan put to a new piece of policy ; and if the frame of the heart and the matter of the temptation suit his design , he endeavours to turn the stream of our thoughts either wholly another way , or to still them by turning them into a dead sea , or by some trick to beguile the understanding with some new dress of the temptation . so that we may observe in satan a threefold policy in a subserviency to this design : for , first , satan sometime ceaseth his pursuit and lets the matter fall , and thinks it better to change the temptation than to continue a sollicitation at so great a disadvantage . when he tempted christ and could not prevail , he departed for a season with a purpose to return at some fitter time , which christ himself was in expectation of , knowing it to be his manner to ly in wait for advantages , and accordingly when his suffering drew nigh , which ( as he speaks to the jews , ) was their hour and power of darkness , he foretold his return upon him , now the prince of this world cometh : however , this attempt of his against the lord jesus prevailed not , yet he shewed his art and skill in the suspending of his temptation to a more sutable time . and the success of this against us is sadly remarkable , for however we resist , and at present stand out , yet his solicitations are often like leaven , which while 't is hid in our thoughts , doth not a little ferment and change them , so that at his return , he often finds our lusts prepared to raise greater clouds upon our mind . many there are that resist strongly at present that which they easily slide into , when satan hath given them time to breath ; that say i will not , and yet do it afterwards . secondly , he sometimes withdraws their considerations , by huffing them up with a confidence that they are above the temptation : as a conquest in a small skirmish , begetting an opinion of victory , makes way for a total overthrow over a careless and secure army . we are too apt to triumph over temptations , because we give the first on-set with courage and resolution . christ forewarned peter of his denyal , he stoutly de●ies it , and not improving this advertisement to fear and watchfulness , satan who then was upon a design to sift him , took him at that advantage of security , and by a contemptible instrument overthrew him . thus while we grow strong in our apprehensions by a denyal of a sin , and undervalue it as below us , our confidence makes us careless , and this lets in our ruine . thirdly , if these ways of policy fail him , he seemingly complies with us , and is content we judge the matter sinful , but then he proffers his service to bring us off by distinctions ; and here the sophister useth his skill to further our understanding in framing excuses , coyning evasions , and so doth out-shoot us in our own bow. the corinthians had learned to distinguish betwixt eating of meat in an idols temple in honour to the idol , and as a common feast in civility and respect to their friends that invited them : this presently withdrew their consideration , and so quieted them in that course , that the apostle was forced to discover the fallacy of it . the israelites cursed him that gave a wife to any of the tribe of benjamin : but when they turned to them in compassion , they satisfied themselves with this poor distinction , that they would not give them wives , but were willing to suffer them to take them . 't is a common snare in matters of promise , or oath , where conscience is startled at a direct violation thereof , by some pitiful salvo , or silly evasion , to blind the eyes ; and when they dare not break the hedge , to leap over it by the help of a broken reed . but i must here further observe , that satan doth sometimes set aside these deceits aforementioned , and trys his strength for the withdrawing of our consideration from the danger of sin , in a more plain and direct manner , that is , by continuing the prospect of the sweets and pleasures of sin under our eye , and withal , urging us by repeated sollicitations to cast the thoughts of the danger behind our back : in which he so far prevails sometimes , that men are charged with a deep forgetfulness of god , his law , and of themselves , yet usually it ariseth to this by degrees : as first , when a temptation is before us , and our conscience relucts it , if there be any inclination to recede from a conviction , the motion is resisted with a secret regret and sorrow . as the young man was said to go away sorrowful , when christ propounded such terms for eternal life as he was not willing to hear of : so do we , our heart is divided betwixt judgment and affection , and we begin to wish that it might be lawful to commit such a sin , or that there were no danger in it ; nay , often our wishes contradict our prayers , and while we desire to be delivered from the temptation , our private wishes beg a denyal to those supplications . secondly , if we come thus far , we usually proceed to the next step , which is , to give a dismission to those thoughts that oppose the sin : we say to them , as felix to paul , go thy way for this time , and when i have a convenient opportunity i will send for thee . thirdly , if a plain dismission serve not to repel these thoughts , we begin to imprison the truth in vnrighteousness , and by a more peremptory refusal to stifle it , and to keep it under , and become at last willingly ignorant . fourthly , by this means at last the heart grows sottish and forgetful : the heart is taken away , as the prophet speaks , and then do these thoughts of conviction and warning at present perish together . this withdrawing of our consideration is satan's third way of blinding us . follows next the fourth way by which our lust prevails in satan's hand to blind knowledg , and that is by distracting and disturbing it in its work . this piece of subtilty satan the rather useth , because 't is attended with a double advantage , and like a two-edged sword will cut either way . for ( . ) a confusion and distraction in the understanding , will hinder the even and clear apprehensions of things , so that those principles of knowledg cannot reach so deep , nor be so firm and full in their application : for as the senses , if any way distracted or hindred , though never so intent , must needs suffer prejudice in their operations ; a thick air or mist not only hinders the sight of the eye , but also conduceth to a misrepresentation of objects : thus is the understanding hindred by confusion . but ( . ) if this succeed not , yet by this he hinders the peace and comfort of god's children : 't is a trouble to be haunted with evil thoughts . to work this distraction . first , satan useth a clamorous importunity , and doth so follow us with suggestions , that what way soever we turn they follow us ; we can think nothing else , or hear nothing else , they are ever before us . secondly , he worketh this disturbance in our thoughts by levying a legion of temptations against us ; many at once , and of several kinds , from within , from without , on every side , he gathers all from the dan to the bersheba of his empire to oppress us with a multitude ; so that while our thoughts are divided about many things , they are less fixed and observant in any particular . thirdly , he sometimes endeavours to weary us out with long sollicitations . as those that besiege a city , when they cannot storm , endeavour to waste their strength and provisions by a long siege : his design in this is to come upon us ( as ahitophel counselled absolom ) when we are weary and weak-handed by watching and long resistance . fourthly , but his chief design is to take the advantage of any trouble inward or outward , and by the help of this he dangerously discomposeth and distracts our counsels and resolves . if any have a spirit distemper'd , only under the apprehensions of wrath , 't is easie for him to confound and amaze such , that they shall scarce know what they do , or what they think . the like advantage he hath from outward afflictions , and these opportunities he the rather takes , for these reasons . first , usually inward or outward troubles leaves some stamp of murmuring and fullenness upon our hearts , and of themselves distemper our spirits with a sad inclination , to speak in our haste , or to act unadvisedly . job's affliction imbittered his spirit , and satan misseth not the advantage ; then he comes upon him with temptations , and prevailed so far , that he spake many things in his anguish , of which he was ashamed afterward , and hides his face for it ; once have i spoken , but i will not answer : yea , twice , but i will proceed no further . secondly , by reason of our burthen we are l●ss weildy , and more unapt to make any resistance . god himself expresseth the condition of such , under the similitude of those that are great with young , who because they cannot be driven fast , he gently leads them : but satan knows a small matter will discompose them , and herein he deals with us , as simeon and levi dealt with the sechemites who set upon them when they were sore by circumcision . thirldly , troubles of themselves occasion confusion , multitudes of thoughts , distractions and inadvertencies . if men see a hazard before them they are presently at their wits end , they are puzled , they know not what to do , thoughts are divided , now resolving this , then presently changing to a contrary purpose . 't is seldom but as in a multitude of words there is much folly , so in a distraction of thoughts there are many miscarriages , and satan with a little labour can improve them to more ; here he works unseen , in these troubled waters he loves to angle , because his baits are not discerned . fifthly , our considerations and reasonings against sin are hindred by a bold forward precipitancy . when men are hasted and pressed to the committing of sin , and like the deaf addar stop their ears against the voice of the charmer : in this case the rebellious will is like a furious horse , that takes the bridle in his teeth , and instead of submitting to the government of his rider , he carries him violently whither he would not . thus do men rush into sin as the horse into the battel . the devices by which satan doth forward this , we may observe to be these among others . first , he endeavours to affright men into an hopelesness of prevailing against him , and so intimidates men that they throw down their weapons , and yield up themselves to the temptation ; they conclude there is no hope by all their resistance to stand it out against him , and then they are easily perswaded to comply with him . to help this forward , satan useth the policy of souldiers , who usually boast high of their strength and resolutions , that the hearts and courage of their adversaries failing , the victory may fall to them without stroke . the devil expresseth a disdain and scorn of our weak opposition , as goliah did of david , am i a dog , that thou comest to me with staves ? doest thou think to stand it out against me ? 't is in vain to buckle on thine armour , and therefore better were it to save the trouble of striving than to fight to no purpose . with such like arguings as these , are men sometimes prevailed with to throw down their weapons , and to over-run their reason through fear and hopelesness . secondly , sometimes he is more subtile , and by threaping men down , that they have consented already , he puts them upon desperate adventures of going forward . this is usually where satan hath used many sollicitations before , after our hearts have been urged strongly with a temptation ; when he sees he cannot win us over to him , then he triumphs and boasts we are conquered already , and that our thoughts could not have dwelt so long upon such a subject , but that we had a liking to it , and thence would perswade us to go on and enjoy the fulness of that delight which we have already stoln privately , over shooes , over boots . now though his arguings here be very weak , ( for though it be granted , that by the stay of the temptation on our thoughts he hath a little entangled us , it cannot hence be inferred that it is our wisdom to entangle our selves further , ) yet are many overcome herewith , and give up themselves as already conquered , and so give a stop to any further consideration . thirdly , when men will not be trapanned into the snare by the former delusions , he attempts to work them up to a sudden and hasty resolve of sinning ; he prepares all the materials of the sin , puts every thing in order , and then carries us ( as he did christ ) into the mountain , to give us a prospect of their beauty and glory : all these ( saith he ) will i give thee ; do but consent , and all are thine . now , albeit there are arguments at hand , and serious considerations to deter us from practice , yet how are all laid aside by a quick resolve ? satan urgeth us by violent hurry , ( as christ said to judas ) what thou hast to do , do it quickly ; the soul perswaded with this puts on a sudden boldness and resolution , and when reason doth offer to interpose , it holds fast the door , because the sound of its masters feet is behind it ; doth it not say to it self , come , we will not consider , let us do it quickly before these lively considerations come in to hinder us ; 't is loth to be restrained , and conceiteth , that if it can be done before conscience awaken and make a noise , all is well ; as if sin ceased to be sinful , because we by a violent haste endeavoured to prevent the admonition of conscience . thus they enjoy their sin ( as the israelites eat their passover ) in haste , and with their staves in their hands . fourthly , when opportunities and occasions will well suit it , he takes the advantages of a passionate and sullen humor , and by this means he turns us clearly out of our byass : reason is trampled under-foot , and passion quite over-runs it . at this disadvantage the devil takes jonah , and hardens him to a strange resolve of quarrelling god , and justifying himself in that insolency . the humor that satan wrought upon , was his fretful sullenness raised up to a great height by the disappointment of his expectation , and this makes him break out into a cholerick resolution , i do well to be angry . had he been composed in his spirit , had his mind been calm and sedate , the devil ( surely ) could not by any arguments have drawn him up to it ; but when the spirit is in a rage , a little matter will bind reason in chains , and push a man upon a desperate carelesness of any danger that may follow ; sutable to that expression of job , chap. . . let me alone that i may speak , and let come on me what will. fifthly , all these are but small in comparison of those deliberate determinations which are to be found with most sinners , who are therefore said to sin with an high hand , presumptuously , wilfully , against conscience , against knowledg , and this ordinarily to be found only among those whom a custom of sin hath hardned and confirmed into a boldness of a wicked way and course . when the spirits of men are thus harnessed and prepared , satan can at pleasure almost form them into a deliberate resolve , to cast the commandment behind their back , and to refuse to hearken . when any temptation is offered them , if god say , ask for the old paths , and walk therein , ( as jer. . . ) they will readily answer , we will not walk therein : if god say , hearken to the sound of the trumpet : they will reply , we will not hearken . when the people by a course of sinning had made themselves like the wild ass used to the wilderness , then did they peremptorily set up their will against all the reason and consideration that could come in to deter them , though they were told the inconveniences , ( jer. . . ) that this did unshoo their foot , and afflicted them with thirst and want , yet was the advice slighted , there is no hope ( said they , ) there is no expectation that we will take any notice of these pleadings , for we have fixed our resolve , we have loved strangers , and after them will we go . so jer. . . as for the word that thou hast spoken unto us in the name of the lord , we will not hearken unto thee , but we will certainly do whatsoever thing goeth out of our own mouth . a plain and full resolve of will dischargeth all the powers of reason , and commands it silence . and that this is most ordinary among men , may appear by these frequent expressions of scripture , wherein god lays the blame of all that madness which their lives bring forth upon their will , ye would not obey , ye will not come to me ; their heart is set to do evil , &c. it may indeed seem strange that satan should proceed so far with the generality of men , and that they should do that that should seem so inconsistent with those principles which they retain , and the light which must result from thence : but we must remember , that these wills and shalls of wicked men , are for the most part god's interpretation of their acts and carriage , which speaks as much , though it may be their minds and hearts do not so formally mould up their thoughts into such open and brazen-fac'd assertions . and yet we ought also further to consider , that when the spirit of god chargeth man with wilfulness , there is surely more of a formal wilfulness in the heart of man than lyeth open to our view . and this will be less strange to us when we call to mind , sixthly , that through the working of satan the minds of men are darkned , and the light thereof put out by the prevalency of atheistical principles . something of atheism is by most divines concluded to be in every sin , and according to the height of it in its various degrees , is reason and consideration overturned : there are , it may be , few that are professed atheists in opinion , and dogmatically so , but all wicked men are so in practice ; though they profess god , yet the fool saith in his heart , there is no god , and in their works they deny him . this is a principle that directly strikes at the root : for if there be no god , no hell or punishment , who will be scared from taking his delight in sin by any such consideration ? the devil therefore strives to instil this poyson with his temptation . when he enticed eve by secret insinuations , he first questions the truth of the threatning , and then proceeds to an open denyal of it , ye shall not surely die ; and 't is plain , she was induced to the sin upon a secret disbelief of the danger ; she reckons up the advantages , good for food , pleasant to the eye , to be desired to make one wise ; wherein 't is evident she believed what satan had affirmed , that they should be as god , and then it was not to be feared that they should die . this kind of atheism is common ; men may not disbelieve a godhead , nay they may believe there is a god , and yet question the truth of his threatnings . those conceits that men have of god , whereby they mould and frame him in their fancies , sutable to their humors ( which is a thinking that he is such an one as our selves ) are streams and vapours from this pit , and the hearts of the sons of men are desperately set within them to do evil , upon these grounds ; much more when they arise so high as in som who say , doth god know ? is there knowledg in the most high ? if men give way to this , what reason can be imagined to stand before them ? all the comminations of scripture are derided as so many theological scare-crows , and undervalued as so many pitiful contrivances to keep men in awe . chap. xiv . of satan's maintaining his possession . his first engine for that purpose , is his finishing of sin , in its reiteration and aggravation . his policies herein . having explained the five ways by which satan through the power of lust causeth blindness of mind in tempting to sin , i shall next lay open satan's devices for the keeping and maintaining his possession , which are these : first , he endeavours ( after he hath prevailed with any man to commit an iniquity ) to finish sin , jam. . . after 't is conceived and brought forth , then 't is finished ; which notes its growth and increase . this compriseth these two things , its reiteration , and its aggravation . first , its reiteration , is when by frequent acts it is strengthned , and confirmed into an habit . there are various steps by which men ascend into the seat of the scornful , nemo repent● turpissimus , 't is not one act that doth denominate men wise to do evil . in psal . . david shews there are gradations and degrees of sin , some walk in the counsel of the vngodly ; some by progress and continuance of sin stand in the way of sinners ; some by a hardness of heart and fixedness in wicked purposes , sit in the seat of the scornful . to this height doth he labour to bring his proselytes , yet he further designs , secondly , that sin may have its utmost accomplishments in all the aggravations whereof it may be capable . he strives to put men upon such a course of sinning as may be most scandalous to the gospel , most ensnaring and offensive to others , most hardning and desperate to our selves , most offensive and provoking to god ; in this he imitates the counsel of ahitophel to absalom , when he advised him to go in unto his fathers concubines in the sight of all israel , that so the breach betwixt him and his father might be widned to an impossibility of reconciliation . thus he labours that sinners should act at such a rate of open defiance against heaven , as if they resolved to ly down in their iniquity , and were purposed never to think of returning and making up their peace with god. that sin may be finished in both these respects , he useth these policies ; first , after sin is once committed , he renews his motions and sollicitations to act it again , and then again , and so onward till they be perfect and habituated to it . in this case he acts over again the former method by which he first ensnared them , only with such alterations as the present case doth necessitate him unto ; before he urged for the committing of it but once , ( how little is he to be trusted in these promises , ) now he urgeth them by the very act they have already done , is it not a pleasant or profitable sin to thy very experience ? hast thou not tasted and seen ? hast thou not already consented ? taste and try again , and yet further , withdraw not thy hand . a little temptation served before , but a less serves now ; for by yielding to the first temptation , our hearts are secretly enclined to the sin , and we carry a greater affection to it than before : for this is the stain and defilement of sin , that when once committed , it leaves impressions of delight and love behind , which are still the more augmented by a further progress and frequent commission , till at last by a strong power of fascination it bewitches men that they cannot forbear ; all the entreaties of friends , all their own promises , all their resolves and purposes , though never so strong and serious ( except god strike in to rescue by an omnipotent hand ) can no more restrain them than fetters of straw can hold a giant . god himself owns it as a natural impossibility , can the ethiopian change his skin ? no more can ye do good ; and the reason of that impossibility is from hence , that they are accustomed to do evil . such strong and powerful inclinations to the same sin again are begot in us by a sin already committed , that sometime one act of sin fills some men with as vehement and passionate desires for a further enjoyment , as custom and continuance doth others . austin reports that alipius when once he gave way to the temptation of beholding the gladiators , was bewitched with such a delight , that he not only desired to come again with others , but also before others . neither is it any great wonder it should be so , when ( besides the inclinations that are begot in us by any act of sin ro recommit it ) sin puts us out of god's protection , debilitates and weakens our graces , strengthens satan's arm , and often procures him further power and commission against us . secondly , satan endeavours to make one sin an engagement to another , and to force men to draw iniquity with cords of vanity . agur notes a concatenation in sins , lest i steal and take the name of god in vain . adam sinning in the forbidden fruit , and proclaimed guilty by his conscience , runs into another sin for the excuse of the former , the woman that thou gavest me , &c. david affords a sad instance of this , the sin with bathsheba being committed , and she with child upon it , david to hide the shame of his offence ( ) hypocritically pretends great kindness to vriah . ( . ) when that served not , next he makes him drunk , and it may be he involved many others in that sin as accessories . ( . ) when this course failed , his heart conceives a purpose and resolution to murther him . ( . ) he cruelly makes him the messenger of his own destruction . ( . ) he engageth joab in it . ( . ) and the death of many of his souldiers . ( . ) by this puts the whole army upon an hazard . ( . ) excuseth the bloody contrivance , by providence . ( . ) in all using still the height of dissimulation . satan knows how natural it is for men to hide the shame of their iniquity , and accordingly provides occasions , and provocations to drive them on to a kind of necessity . thirdly , by a perverse representation of the state of godly and wicked men , he draws on sin to an higher compleatment . how often doth he set before us the misery , affliction , contempt , crosses , and sadnesses of the one , and the jollity , delights , plenty , peace , honours , and power of the other ? it was a temptation that had almost brought david to an atheistical resolve against all religious duty , and that which he observed had prevailed altogether with many professors , psal . . when they observed they were not in trouble like other men , and that their mouth and tongue had been insolent against god , without any rebuke or check from him ; when in the mean time , the godly were plagued all the day , and chastned every morning : some ( that were in profession , or estimation at least , god's people ) returned to take up these thoughts , and to resolve upon such practices , vers . . as if god who sets all these with so much silence , must be supposed knowingly to give some countenance to such actions . this indeed ( when 't is prosecuted upon our hearts in its full strength with those ugly surmises , jealousies , and misapprehensions that are wont to accompany it ) is a sad step to a desperate neglect of duty and a carelesness in sinning , in that it insensibly introduceth atheistical impressions upon the hearts of men , and such are apt to catch hold , even upon good men , who are but too ready to say , as david , i have cleansed my hands in vain . fourthly , satan hath yet another piece of policy for the multiplication and aggravation of sin , which is the enmity and opposition of the law. of this the apostle paul sadly complains from his own experience , rom. . . sin taking occasion by the commandment , wrought in me all manner of concupiscence . what he laments is this , that such is the perversness of our natures , that the law instead of restraining us doth the more enrage us , so that accidentally the law doth multiply sin : for when the restraint of the law is before us , lust burns not only more inwardly , but when it cannot be kept in and smothered , then it breaks out with greater violence , let us break their bonds asunder , &c. when the law condemns our lusts , they grow surly and desperate , let us eat and drink , for to morrow we die , &c. if any wonder that the law ( which was given of purpose to repress sin , and which is of so great use in its authority to kill it in us , and to hinder temptations , ) should thus be used by satan to encrease and enrage it , they may consider that 't is but still an accidental occasion , and not a cause , and sin takes this occasion without any fault of the law. satan to this end † watcheth the time when our hearts are most earnestly set upon our lusts , when our desires are most highly engaged , and then by a subtile art so opposeth the law ( letting in it's contradictions in way and measure sutable ) that our hearts conceive a grudge at restraint , which together with its earnestness to satisfy the flesh , ariseth up to a furious madness , and violent striving to maintain a liberty and freedom to do according to the desires of their heart ; whereas this same law , if it be applyed to the heart when 't is more cooled and not so highly engaged upon a design of lust , will break , terrify , and restrain the heart , and put such a damp upon temptations that they shall not be able to stand before it . so great a difference is there in the various seasons of the application of this law ; in which art , for the enflaming of the heart to iniquity , satan shews a wonderful dexterity . chap. xv. of satan's keeping all in quiet , which is his second engine for keeping his possession , and for that purpose his keeping us from going to the light by several subtilties ; also of making us rise up against the light , and by what wayes he doth that . satan's next engine , for the maintaining his possession , is to keep all in quiet : which our saviour notes , luk. . . when a strong man armed keepeth his palace , his goods are in peace . he urgeth this against those that objected to him , that he cast out devils by belzebub , which calumny he confuteth , by shewing the inconsistency of that , with satan's principles and design ; it being a thing sufficiently known and universally practised , that no man will disturb or dispute against his own peaceable possession ; neither can it be supposed satan will do it , because he acts by this common rule of keeping down and hindring any thing that may disquiet breach of peace , is hazardous to a possession ; an uneasie government occasions mutinies and revolts of subjects : yet we might think that ( the wages of sin , the light and power of conscience considered , ) it were no easie task for the devil to rule his slaves with so much quiet as 't is observed he doth ; his skill in this particular , and the way of managing his interest for such an end , we may clearly see , in jo. . . every one that doth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved . from which place we may observe : ( ) the great thing that doth disquiet satan's possession , is light. ( ) the reason of that disquietment is , the discovery that light makes , and the shame that follows that discovery . ( ) the way to prevent that light , and the reproof of it , is to avoid coming to it ; and where it cannot be avoided , to hate it . 't is satan's business then for keeping all in peace ( ) to keep us from the light ; or if that cannot be , then ( ) to make us rise up against it . i shall make enquiry after both these projects of the devil . to keep us from coming to the light , he useth a great many subtilties : as , first , for his own part , he forbears to do any thing that might discompose or affright entangled souls : at other times , and in other cases he loves to torment and affright them , to cause their wounds to stink and corrupt ; but in this case he takes a contrary course , he keeps off ( as much as may be ) all reflections of conscience ; he conceals the evil and danger of sin , he sings them asleep in their folly , till a dart strike through their liver , and hastens them to the snare , as a bird that knoweth not that it is for his life . they that shall consider , that the heart of a sinner is hardned through the deceitfulness of sin ; and that the greatest part of the affrightment that molests the consciences of such , is from satan's fury and malice ; they will easily conceive how much his single forbearance to molest , may contribute to the peace and ease of those that are setled upon their lees : but besides his forbearance , we may expect that what ever clouds or darkness he can raise to exclude the light , or to muffle the eyes , he will not be negligent in the use of that power whatever he can positively do in the raising up the confidence of presumption or security in the minds of men ; what ever he can do to make them sottish or careless , that shall not be wanting . secondly , he shews no less skill , and diligence by secret contrivances to hinder occasions of reproof ; and discovery ; how much he can practise upon others , that out of pity and compassion to the souls of men , are ready to draw a sinner from the errour of his way , and to save a soul from death . we can scarce imagine what ways he hath to divert and hinder them , by what private discouragements he doth defer them , who can tell ? he that could dispute with the angel about the body of moses to prevent the secret interment of it : he that could give a stop of one and twenty days to the angel that was to bring the comfortable message to daniel , of the hearing of his prayers , may more easily obstruct and oppose the designs of a faithful reprover . some time he doth this by visible means and instruments , stirring up the spirits of wicked men to give opposition to such as seek to deliver their souls from the blood of men , by faithful warnings or exhortations : the devil was so careful to keep jeroboam quiet in his sinful course of idolatry , that he stirs up amaziah to banish amos from the court , lest his plain dealing should startle or awaken the conscience of the king ; amos . , . go , flee thee away into the land of judah , &c. but prophesie not any more at bethel , for it is the kings chappel , it is the kings court. thirdly , in order to the keeping out the light from the consciences of men , he insinuates himself as a lying spirit , into the mouthes of some of his mercenaries ; and they speak smooth things and deceit to satan's captives ; telling them , that they are in a good condition ; christians good enough , and may go to heaven as well as the precisest : 't is a fault in unfaithful ministers , they do the devil this service , god highly complains of it . jer. . . they have healed also the hurt of the daughter of my people slightly , saying , peace , peace , when there is no peace . ezek. . . they have seduced my people , saying , peace , and there was no peace : and one built up a wall and others daubed it with untempered morter . besides , this stratagem is the more likely to prevail , because it takes the advantage of the humours , and inclinations of men , who naturally think the best of themselves , and delight that others should speak what they would have them ; so that when men by the devil's instigation prophesie deceit to sinful men , 't is most likely they should be heard , seeing they desire such prophets , and love to have it so . fourthly , satan keeps off the light , by catching away the word after it is sown . this policy of his , christ expresly discovers , math. . . when anyone heareth the word of the kingdom and understandeth it not , then cometh the wicked one , and catcheth away that which was sown in his heart : such opportunities the devil doth narrowly watch ; to be sure he will be present at a sermon , or good discourse , and if he perceive any thing spoken that may endanger his peaceable possession , how busie is he to withdraw the heart , sometime by the sight of the eyes , sometimes by vain thoughts of business , occasions , delights , and what not ; and if this come not up to his end , then he endeavours , after men have heard , to justle all out by impertinent discourses , urgencies of imployment , and a thousand such divertisements , that so men may not lay the warning to heart , nor by serious meditation to apply it to their consciences . fifthly , he sometimes snuffs out the light by persecution . those hearers mat. . , . that had received the word with some workings of affections and joy , are presently offended when persecution , because of the word , ariseth . by this , he threatens men into an acquiescency in their present condition , that if they depart from iniquity , they shall make themselves a prey : bonds , imprisonments , and hatreds ( he suggests ) shall abide them , and by this means he scares men from the light. sixthly , he sometimes smothers and choaks it with the cares of the world. as those that received seed among thornes ; by earnest engagements in business , all that time , strength and affection which should have been laid out in the prosecution of heavenly things , are wholly taken up and spent on outward things ; by this means that light that shines into the hearts of men , is neglected and put by . seventhly , he staves off men from coming to the light , by putting them upon misapprehensions of their estate , in judging themselves by the common opinion . satan hath so far prevailed with men , that they are become confident of this conceit , that men may take a moderate liberty in sinning , and yet nevertheless be in a good condition ; that sin is not so great a matter in god's esteem , as in the judgment of some rigorous precisian , that he will not be so extream to mark what we do amiss , as some strict professours are . what can be of greater hindrance to that ingenuous search , strict examination , and impartial judging , or shaming our selves for our iniquities , ( which the light of scripture would engage us unto ) than such a conceit as this ? and yet that this opinion is not only common , but ancient , is manifest by those warnings and cautions given by the apostle to the contrary . gal. . . be not deceived , god is not mocked ; whatsoever a man soweth , that shall he also reap . eph. . . let no man deceive you with vain words , for because of these things cometh the wrath of god upon the children of disobedience . if it had not been usual for men to live in uncleanness , covetousness and such like offences ( which he calls sowing to the flesh ) and yet in the midst of these , to think they were not under the hazard of wrath ; or if men had not professedly and avowedly maintained such an opinion , it had been superfluous for the apostle to have warned us with so much earnestness , be not deceived , let no man deceive you with such vain words . eighthly , 't is usual for satan to still and quiet the stirring thoughts of sinners with hopes and assurances of secresie . as children are quieted and pleased with toyes and rattles , so are sinners put off , and diverted from prosecuting the discoveries that the light would make in them , by this confidence , that though they have done amiss , yet their miscarriages shall not be laid open , or manifested before men. 't is incredible how much the hopes of concealment doth satisfie and delight those that have some sense of guilt . sometime men are impudent , that they declare their sin as sodom , they hide it not : but before they arrive at so great an impudency , they usually seek deep to hide their counsel from the lord , and their works are in the dark ; and they say , who seeth us ? and who knoweth us ? isa . . . like those foolish creatures that think themselves sufficiently concealed by hiding their heads in a bush , though all their bodies be exposed to open view . isa . . . those that made lies their refuge , and under falshood hid themselves , became as confident of their security , as if they had made a covenant with death , and were at an agreement with hell ; and when they have continued in this course for some time with impunity , the light is so banished , that they carry it so , as if god observed their actions done in the dark , as little as men do . how doth god know ? ( say they ) can he judge through the dark clouds ? thick clouds are a covering to him that he seeth not ; and hence proceed they to promise themselves a safety from judgements , when the overflowing scourge shall pass through , it shall not come nigh unto us , for we have made lies our refuge , &c. ninthly , satan keeps them from going to the light by demurrs and delays . if the light begin to break in upon their consciences , then he tells them , that there is time enough afterward : oh ( saith he ) thou art young and hast many days before thee , 't is time enough to repent when you begin to be old : or , thou art a servant , an apprentice under command , thou wantest fit opportunities and conveniencies for serious consideration defer till thou becomest free , and at thine own disposal . that this is one of satan's deceits to hinder us from making use of the light ; ( besides what common experience may teach every man ) may be clearly gathered from the exhortations of scripture , which do not only shew us , the way wherein we ought to walk , but also press us to a present embracement of that counsel ; to day , to day , while it is called to day , harden not your hearts . now is the accepted time ; now is the day of salvation . remember thy creator in the days of thy youth before the evil day comes : if ye will enquire , enquire , yea return , come . this hasty urgency to close with the offered occasions , plainly accuse us of delays , and that it is usual with us to adjourn those thoughts to a fitter opportunity , which we are not willing to comply with for the present . by these nine devices he keeps the light from ensnared sinners , or them from coming to the light. but if all this cannot draw a curtain before the sun , if its bright beams breaks through all , so that it cannot be avoided , but there will be a manifestation and discovery of the hidden things of darkness ; then satan useth all his art and cunning to stir up in the hearts of men their hatred against the light. this is his second grand piece of policy to keep all in quiet under his command , to which purpose , first , he endeavours to draw on a hatred against the light , by raising in the minds of men a prejudice against the person that brings or offers it : if he that warns or reproves , express himself any thing warmly , or cuttingly against his brothers sin , this the devil presently makes use of ; and those that are concerned think they have a just cause to stop their ears , and harden their necks , because they conceive , that anger , or ill-will , or some such base thing did dictate those ( though just ) rebukes . the devil turned the heart of ahab against the faithful warnings of micaiah upon a deep prejudice that he had taken up against him ; for so he expresseth himself to jehosaphat , i hate him , for he never prophesieth good u●●o me . in this case , men consider not how justy , how truly , how profitably any thing is spoken , but ( as some insects that feed upon sores ) they pass by what is sound and good , and fix upon that which is corrupt and putrid , either through he weakness and inobservancy of the reprover , or pretended to be such , by the prejudice of the party which doth altogether disable him to put a right construction upon any thing . secondly , if this help not , then he seeks to get the advantage of a provoked , passionate , or otherwise distempered fit , and then hatred is easily procured against any thing that comes in its way . thirdly , satan endeavours to engage our hatred against the light , by presenting our interest as shaken , or endangered by it . if interest can be drawn in , and made a party , 't is not difficult to put all the passions of a man in arms , to give open defiance to any discovery it can make . that great rage and tumult of kings and people mentioned in psal . . combining and taking counsel against the lord , and his laws , is upon the quarrel of interest : their suspitions and jealousies that the setting up of christ upon his throne would eclipse their power and greatness , makes them ( out of a desperate hatred against the light ) fall into resolves of open rebellion against his laws : let us break his bands asunder , and cast away his cords from us . this pretence of interest strengthned the accusation of amaziah against amos , chap. . . amos hath conspired against thee in the midst of the house of israel : the land is not able to bear all his words . no wonder then if jeroboam instead of hearkning to the threatning , banish him out of the land. we find the like in asa ( a good man ) the devil stirs up his hatred against the seer , he was wroth with him , and put him in the prison-house , for he was in a rage against him . the ground of that rage was this ; the king's interest ( in his apprehension ) was wrapt up in that league with the king of syria , vers . , . so that he could not bear so plain a reproof , which directly laid the axe to the root of so great an interest , as the safety of the king and kingdom , which seemed to depend so much upon that league . fourthly , satan stirs up hatred against the light from the unavoidable effects of light , which are discovery and manifestation . ephes . . . all things that are reproved are made manifest : for whatsoever doth make manifest , is light. now the issue of this manifestation is shame , which however it be the daughter of sin and light , yet would it naturally destroy the sin that bred it ; and therefore repentance is usually expressed by being ashamed and confounded : but that satan might avoid this , he turns the edge of shame , against the light , which should have been employed against sin. when men therefore have sinned , and are as a thief when he is taken , ready to fall into the hands of shame ; for the avoiding of that , they rebel against the light. the ground of this hatred , christ in joh. . tells us , is , lest their deeds should be reproved , and they forced to bear their shame ; to this end they are put upon it to hide themselves from shame , by lyes , pretences , excuses , extenuations , or by any fig-leaf that comes first to hand . and as those that live in hotter regions curse the sun , because it scorcheth them ; so do these curse the light : and instead of taking its help , raise up an irreconcileable enmity against it ; and so run from it . chap. xvi . of satan's third grand policy for maintaining his possession ; which is his feigned departure . ( . ) by ceasing the prosecution of his design ; and the cases in which he doth it . ( . ) by abating the eagerness of pursuit ; and how he doth that . ( . ) by exchanging temptations ; and his policy therein . the advantage he seeks by seeming to fly . of his ( . ) stratagem for keeping his possession , which is his stopping all ways of retreat ; and how he doth that . besides the two former designs ( of finishing sin , and keeping all in quiet ) by which the devil endeavours to maintain his possession , he hath a third grand subtilty , which is this ; he keeps his hold by feigning himself dispossessed and cast out . of this we have a full account , luk. . . when the unclean spirit is gone out of a man , he walketh thorow dry places , seeking rest : and finding none , he saith , i will return unto my house whence i came out . christ had there noted that 't is satan's great principle to do nothing by which his kingdom may be divided , or undermined . satan will not be divided against himself , and yet very seasonably he tells us , that for an advantage he will seem to quit his interest , and upon design he will sometimes so carry himself that he may be deemed and supposed to be gone out of a man : as those that besiege forts or walled towns , do sometimes raise the siege and feign a departure , intending thereby to take a sudden advantage of the carelesness of the besieged . in the explanation of this policy , i shall , ( . ) shew how many ways he feigns a departure , ( . ) vpon what designs he doth it . there are three ways whereby satan seems to forsake his interest . first , he frequently ceaseth the prosecution of a design , which yet he hath in his eye and desire , when he perceives that there are some things in his way that render it not feasible , nay he forbears to urge men to their darling sins , upon the same score : and who would not think satan cast out in such a case ? when a man spits out the sweet morsel which heretofore he kept under his tongue , and sucked a sweetness from it ; when men of noted iniquities abstain from them , and become smooth and civil , who would not think but that the unclean spirit were gone ? this way and course he puts in practice in several cases . first , when he perceives some extraordinary occasion puts any of his subjects into a good mood or humor of religion . wicked men are not ordinarily so highly bent upon evil ways , but that they may be at sometimes softned and relaxed . pharaoh ( who is most eminently noted for a heart judicially hardned ) at the appearance of the plagues upon himself and egypt , usually relented somewhat , and would confess he had sinned , and that fit would continue upon him for some little time . but very frequently 't is thus with others , an extraordinary occasion melts and thaws down the natural affections of men , ( as a warm day melts the snow upon the mountains , ) and then the stream will for a time run high and strong , at which time satan sees 't is in vain to urge them . thus men that receive an eminent kindness and deliverance from god , what is more common than for such men to say , oh! we will never be so wicked as we have been , we will never be drunk more , the world shall see us reformed and new men : these are indeed good words , and yet though satan knows that such expressions are not from a good heart , ( as that of deut. . . implyes , they have well said , o that there were such an heart in them , ) he nevertheless thinks it not fit then to press them to their usual wickedness at that time : for natural affections raised high in a profession of religion will withstand temptations for a fit , and therefore he forbears till the stream run lower . what a fit of affection had the israelites when their eyes had seen that miraculous deliverance at the red sea ? what songs of rejoycing had they ? what resolves never to distrust him again ? psal . . . then believed they his words , they sang his praise : satan doth not presently urge them to murmuring and unbelief , ( though that was his design ) but he stays till the fit was over , and then he could soon tempt them to forget his works . how like a convert did saul look , after david had convinced him of his integrity , and had spared his life in the cave ? he weeps and acknowledgeth his iniquity , justifies david , owns his kindness , and seems to acquiesce in his succession to the kingdom . the devil had no question a great spite at david , and 't was his great design to stir up saul against him , and yet at that time he could not prevail with him to destroy david , though he might easily have done it ; he was then in a good mood , and satan was forced to give way to necessity , and to seem to go out of saul for the present . secondly , he also ceaseth from his design when he sees he cannot fit his temptation with a sutable opportunity . what could be more the devil's design , and esau's satisfaction , than to have had jacob slain ? esau professeth , it was the design of his heart , and yet he resolves to forbear so long as his father isaac lived , gen. . . the days of my father's mourning are at hand , then ( but not till then ) will i slay my brother jacob. the devil often sows his seed , and yet waiteth and hath long patience , not only in watering and fitting the hearts of men for it , but also in expectancy of fit opportunities ; and in the mean time , he forbears to put men upon that , which time and occasion cannot fitly bring forth to practice . the prophet , hosea . . speaks of that people , as notoriously wicked , they are all adulterers ; but withall , he observes that they forbare these enormous abominations for want of fit seasons , their heart was as an oven heated by the baker , sufficiently enflamed after their wickedness , and yet the baker after he had kneaded the dough , prepared all the ground-work of the temptation , ceased from raising , sleeping all the night till all was leavened ; that is , though their hearts were enraged for sin , yet the devil doth wait till occasions present themselves , and becomes in the mean time like one asleep . now while the devil thus sleeps , the fire that is secretly in the heart , being not seen , men gain the good opinion of converts with others , and often with themselves , not knowing what spirit they are of , because satan ceaseth ( upon the want of occasions ) to tempt and provoke them . thirdly , our adversary is content to forbear , when he percieves that a restraining grace doth lock up the hearts and hands of men. when a stronger than he cometh , who can expect less but that he should be more quiet ? that god doth restrain men sometime when he doth not change them , needs no proof , that satan knows of these restraints , cannot be denyed ; who can give an account of these communings and discourses that are betwixt god and satan concerning us ? his pleadings in reference to job , were as unknown to job ( till god discovered them ) as his pleadings concerning our selves are to us . besides , who can tell how much of god's restraining grace may ly in this , of god's limiting and straitning satan's commission ? now the devil hath not so badly improved his observations , but that he knows 't is in vain to tempt where god doth stop his way , and tye up mens hands . abimeleck was certainly resolved upon wickedness when he took sarah from abraham , gen. . . and yet the matter is so carried for some time , ( how long we know not , ) as if the devil had been asleep or forgot to hasten abimeleck to his intended wickedness ; for when god cautions him , he had not come near her , vers . . the ground of all this was neither in the devil's backwardness , nor abimeleck's modesty , but satan lets the matter rest ; because he knew that god withheld him , and suffered him not to touch her . fourthly , when men are under the awe and fear of such as carry an authority in their countenances and imployments , for the discouraging of sin. satan ( as hopeless to prevail ) doth not solicite to scandalous iniquities . much of external sanctity , and saint-like behaviour ariseth from hence ; the faces and presence of some men have such a shining splendor , that iniquity blusheth and hideth its head before them . sin dare not do what it would , so great a reverence and esteem of such persons , is kept up in the consciences of some , and so great an awe and fear is thence derived to others , that they will not , or dare not give way to an insolency in evil . the israelites were generally a wicked people , yet such an awe they had of joshua , and the elders that outlived joshua , who had seen all the great works of the lord , that satan seemed to be cast out all their days . who could have thought joash had been so much under satan's power , that had observed his ways all the time of je oiada the priest ? then he did that which was right in the sight of the lord ; satan was content to let him alone , because jehoiada's life and authority did overawe him , but after his death satan returned to his possession , and the king hearkened to the princes of judah , and served groves and idols . the like is observed of vzziah , the reverence that he had for zechariah , who had understanding in the visions of god , discouraged the tempter from soliciting him to those evils which afterward he engaged him in : satan is willing ( when he perceives the awe and authority of good men stands in his way ) rather to suspend the prosecution of his design , than by forcing it against so strong a current to hazard the shipwrack of it . fifthly , he also makes as if he were cast out , when he perceives the consciences of men are scared by threatned or felt judgments ; he forbears to urge them against the pricks , when god draws his sword , and brings forth the glittering spear . balaam's ass would not run against the angel that appeared terribly against him in his way . the devil knows the power of an awakened conscience , and sees it in vain to strive against such a stream ; and when it will be no better , he withdraws . as great a power as the devil had in ahab , when he was affrighted and humbled , he gave way , and for that season drave him not on to his wonted practice of wickedness . he also carried thus to the ninevites , when they were awaked by the preaching of jonah , then we see them a reforming people , the devil surceased to carry them into their former provocations . how frequently is this seen among professors , where the word hath a searching power and force upon them ? sin is so curbed and kept under that 't is like a root of bitterness in winter , lying hid under ground , satan forbearing to act upon it or to improve it , till the storms and noise of judgments cease , and then usually it will spring up and trouble them . if satan hath really lost his hold , he ceaseth not to molest and vex even awakened consciences , with urgent solicitations to sin ; but if he perceive that his interest in the hearts of men remains sure to him and unshaken , then ( in case of afrightment and fear of wrath ) 't is his policy to conceal himself , and to dissemble a departure . sixthly , satan is also forced to this , by the prevailing power of knowledg and principles of light , where the gospel in profession , and preaching , displays abroad his bright beams , then whatever shift men make to be wicked in secret , yet the light is as the shadow of death to them , and 't is even a shame to speak of these things in publick . here satan cannot rage so freely , but is put to his shifts , and is forced to be silent , whilst the power of the gospel cuts off half his garments . men begin to reform , some are clean escaped from errour , pet. . . others abandon their filthy lusts and scandalous sins , and so escape the pollutions of the world through the knowledg of our lord and saviour jesus christ , ver . . yet under all these great alterations and appearances of amendment , the devil is but seemingly ejected ; for in the place mentioned , when the light declines , those that were escaped from errour , and those that had fled from sinful pollutions were both entangled again and carried to the same pitch , ( and a great deal further ) of that sin and errour in which they had been formerly engaged . these are the six cases in which satan ceaseth the prosecution of his design ; which was his first policy in feigning himself to be cast out , but he further dissembles a flight , when he thinks it not fit to cease wholly . by abating his pursuit , by slacking his course : and this he doth , first , when he tempts still , but yet less than formerly ; so great is his cunning and patience , that when he cannot get what he would have , he contents himself with what he can get , rather than lose all . he desires , that men would give up themselves fully and freely to his service : but if they like not this , he is willing to take them ( as one speaks ) as retainers , and to suffer them to take a liberty , to come and go at pleasure . he hath two main ends in tempting men to sin , one is to avenge himself upon god in open defiance and dishonour of his name ; the other is the ruine and perdition of souls : if he could , he would have these two ends meet in every temptation ; yet he pleaseth himself with the latter , when he cannot help it , and in that too , he satisfies himself sometimes with as small an interest as may be , so that his possession and interest be but preserved . he knows that one sin , loved and embraced , brings death for its wages . a leak unstopped and neglected may sink the ship as well as a great storm ; and therefore when he perceives the consciences of men shie and nice , he is willing they come to him ( as nicodemus came to christ ) by night in private , and that by stealth they do him service . secondly , he sometimes offers men a composition , and so keeps his hold privately , by giving them an indulgence and tolleration , to comply with religious duties and observations . pharaoh condescended , that israel should go and serve the lord in the wilderness , upon condition , that their wives children and substance were left behind : so satan saith to some , go and serve the lord , only let your heart be with me , leave your affections behind upon the world. that serious warning of christ , ye cannot serve two masters ; ye cannot serve god and mammon , evidently shews , that the devil useth to conceal his interest in the hearts of sinners , by offering such terms ; and that men are so apt to think , that satan is gone out , when they have shared the heart betwixt god and him ; that they stand in need of a full discovery of that cheat , and earnest caution against it : the devil was forced to yield , that herod should do many things at the preaching of john , yet he maintained his possession of his heart , by fixing him in his resolved lust , in the matter of herodias : and this gives just ground of complaint against the generality of sinners ; ye return , but not to me , not with your whole hearts : have ye fasted to me ? have ye mourned to me ? they come and sit as my people , but their hearts are after their covetousness . thirdly , satan hath yet another wile by which he would cheat men into a belief , that he is cast out of the heart ; and this is a subtile way that he hath to exchange temptations . how weak and childish are sinners that suffer themselves thus to be abused ? when they grow sick and weary of a sin , if the devil take that from them , and lay in the room of it another as bad , or the same again , only a little changed and altered ; they please themselves that they have vomited up the first , but consider not , that they have received into their embracement another as bad , or worse . concerning this exchange , we may note two things : first , that sometimes he atteins his end , by exchanging one heinous sin for another as hainous , only not so much out of fashion . as the customs , and times , and places give laws and rules for fashions ; according to which , the decencies , or indecencies of garbs and garments are determined : so is it sometimes with sin , men and countries have their darling sins ; times and ages also have their peculiar iniquities , which ( in the judgment of sinners ) do cloath them with a fitness , and suitableness . sometimes men grow weary of sins , because they are every where spoken against ; because men point at them with the finger , the devil in this case is ready to change with them . drunkenness hath in some ages and places carried a brand of infamy in its forehead ; so hath uncleanness and other sins : when sinners cannot practise these with credit and reputation , then they please themselves with an alteration : he that was a drunkard , is now it may be grown ambitious and boasting : he that was covetous , is become a prodigal or profuse waster ; the heart is as vain and sottish as before , only their lusts are let out another way , and run in another channel . sometimes lusts are changed also , with the change of mens condition in the world ; poverty , and plenty , a private , and a publick station have their peculiar sins : he that of poor is made rich , leaves his sins of distrust , envy , or deceitful dealing , and follows the byas of his present state to other wickednesses equally remarkable ; and yet may be so blinded as to apprehend , that satan is departed from him . secondly , we may observe , that satan exchangeth sins with men , in such a secret private manner , that the change is not easily discovered ; and by this shift he casts a greater mist before the eyes of men : thus he exchanged open prophaness , into secret sins : filthiness of the flesh , into filthiness of the spirit . men seem to reform their gross impieties , abstaining from drunkenness , swearing , adulteries , and then ( it may be ) they are taken up with spiritual pride , and their hearts are puffed up with high conceits of themselves , their gifts and attainments ; or they are entangled with error , and spend their time in doting about questions that engender strife rather than edifying ; or they are taken up with hypocrisies : thus the pharisees left their open iniquities , washing the out-side of the cup and platter ; and instead of these , indeavoured to varnish and paint themselves over ; so that in all this change , they were but as graves that appeared not . or they acquiess in formality , and the outwards of religion ; like that proud boaster , lord , i thank thee i am not as other men are , &c. in all these things the devil seems cast out , and men reformed , when indeed he may continue his possession ; only he lurks , and hides himself under the stuff . these wayes of sinning are but finer poysons , which , though not so nauseous to the stomack , nor so quick in their dispatch , yet may be as surely and certainly deadly ; such fly from the iron weapon , and a bow of steel strikes them through . having thus explained the three wayes by which satan pretends to depart from men , i must next shew his design in making such a pretence of forsaking his habitation . first , that all this is done by him only upon defign , may be easily concluded from several things hinted to us in the fore-cited place of luk. . as ( ) he doth not say , that the devil is cast out , as if there were a force upon him , but that he goeth out , 't is of choice , a voluntary departure . ( ) that his going out ( in this sense ) is notwithstanding irkesome and troublesome to him . the heart of man ( as one observes ) is a palace in his estimation , and dispossession ( though upon design ) is as a desart to him that affords him little ease or rest . ( ) that his going out , is not a quitting of his interest , he calls it his house still , i will return to my house , saith he . ( ) he takes care in going out to lock the door , that it may not be taken up with better guests ; he keeps it empty and tenantable for himself : he tempts still , though not so visibly , and strives to suppress such good thoughts and motions as he fears may quite out him of his possession . ( ) he goes out , cum animo revertendi , with a purpose of returning . ( ) his secession is so dexterously and advantagiously managed , that he finds an easie admittance at his return ; and his possession confirmed and enlarged : they enter in , and dwell there . secondly , the advantages that he designes by this policy are these chiefly . ( ) by this means men are dangerously confirmed in their securities . thus the pharisee blessed himself , lord , i thank thee , &c. they please themselves with this supposition , that the devil is cast out ; and upon this , they cease their war and watchfulness . as saul when he heard that david had escaped , went not out to seek after him : so these trouble not themselves any further to enquire satan's haunts in their hearts ; thus he sits securely within , whilst they think he is fled from them . ( ) by this means also he fits men as instruments to serve his turn in other works of his : he must have in some cases , handsom tools to work withal ; all men are not fit agents in persecution , either to credit it , or to carry it through with vigour and zeal : for this end he seems to go out of some , that under a smoother and profession-like behaviour , ( when they are stirred up to persecute ) the rigour might seem just . thus devout and honourable women were stirred up to persecute paul and barnabas ; the devil had gone out so far , that they had gained the reputation of devout , and then their zeal would easily take fire for persecution , and withal put a respect and credit upon it : for who would readily suspect that to be evil , or satan's design , which is carryed on by such instruments ? besides , if he at any time intends to blemish the good ways of god by the miscarriages of professors , he fetcheth his arrow out of this quiver usually ; if he brings a refined hypocrite to a scandalous sin , then doth the mouth of wickedness open it self to blaspheme the generation of the just , as if none were better : such agents could not be so commonly at hand for such a service , if satan did not in the wayes aforementioned seem to go out of men. ( ) 't is another part of his design after a pretended departure , to take the advantage of their security , to return with greater strength and force : this christ particularly notes , then taketh he seven spirits worse than himself , &c. such ( as peter tells us ) being again entangled , are totally overcome , and their latter end is worse with them than their beginning . how many might i name , ( if it were convenient ) that i have known and observed exactly , answering this description of the apostle , that have for some years left off their wicked ways , and engaged for a profession of religion ; and yet at last have returned like the dog to his own vomit again ? the devil , when he fights after the parthian manner , is most to be feared ; when he turns his back , he shoots most envenomed arrows , and whom he so wounds , he commonly wounds them to the death . the fourth and last stratagem of satan for the keeping his possession , is to stop the way ; to barracado up all passages , that there may be no possibility of escape , or retreat : when he perceives that his former wayes of policy are not sufficient , but that his slaves and servants are so far inlightned in the discovery of the danger , that they are ready to turn back from him ; then he bestirs himself to oppose their revolt : and as god sometimes hedgeth up the way of sinners with thorns , that they should not follow their old lovers , so doth satan ; to which purpose , first , he endeavours to turn them off such resolutions , by threatning to reduce them with a strong hand : here he boasts and vaunts of his power , and sinners weakness ; as rabshekah did against hezekiah , what is that confidence wherein thou trustest ? have the gods of hamath and arpad , &c. delivered their land out of my hand ? have those that have gone before you been able to deliver themselves from me ? have they been able to rescue themselves ? did i not force those that were stronger than you ? did i not make david number the people ? did i not overcome him in the matter of uriah ? did i not compel peter to deny his lord , notwithstanding his solemn profession to the contrary ? and can you think to break away from me so easily ? by this means he would weaken their heart , and enfeeble their resolutions , that they might sit down under their bondage , as hopeless ever to recover themselves from his snare ; but if these affrightments hinder not , if notwithstanding these brags , sinners prepare themselves to turn from sin to god : then , secondly , he improves all he can , that distance which sin hath made betwixt god and them . sins of ordinary infirmity and common incursion do not so break the peace of god's children , as sins of an higher nature do : even in the saints themselves , we may observe , after notorious transgression , ( ) that the acquaintance and familiarity 'twixt god and them , is immediately broken ; what a speedy alteration is made ? how suddenly are all things changed ? god hides himself ; the sun that shined but now , and did afford a very comfortable and cherishing heat , before we are aware , is now hid in a cloud ; our warmth and refreshments are turned into cold and chilness . there is also a change on our part , and that suddenly ; as in the resurrection , we shall be changed in the twinkling of an eye : so here in a moment , our joyes flag and decay , our delights grow dull , our activity is impaired , we are bound and frozen up , and 't is altogether winter with the soul. ( ) it may be noted , that this begets an estrangement in us , and we so carry it , as if we had resolved not to renew our league with god : for though we are not altogether so desperate as to make formal resolutions of continuing in sin , of casting off god , and bidding an everlasting farewel to our former acquaintance ; though we do not say , we will now undoe our selves quite , and harden our selves in our rebellion ; yet sin hath left us in such a maze , and filled us with so many damps and misgiving thoughts , that we do not think of returning , we are at a stand , and like a mighty man astonished that cannot find his hands : we perceive we have lost so much , and have run into such great unkindnesses , that , like broken merchants , nothing is more irksome and tedious , than to review our ways , or look into our debt-books ; instead of this , we endeavour to divert our thoughts , to cast off care , as if we conceived that time would eat it out , and that then of course we might fall into the old channel of freedom and comfort . ( ) when we return at last , oh ! with what bashfulness and amazedness do we appear at our next supplications ; what blushing , what damps , what apology ? nay sometimes as the man without the wedding garment , we are speechless ; how rightly doth such a man resemble the publican confessing , and the prodigal supplicating , while consulting what to say for himself , he now begins to feel , with what sense and feeling the prophets and holy men of old used to express themselves in their confessions ; we blush , we are ashamed , astonished and confounded . this distance sin makes betwixt saints and god sometimes ; but betwixt god and the unconverted it is far greater : now , when either an unconverted sinner , or a fallen saint puts himself to look to god for reconciliation , then doth the devil labour to improve this for their hindrance : that he accuseth us to god , is evident by satans standing at joshua 's right hand ; how he accuseth god to us we know . he tells us , 't is in vain to seek to make up our peace after so great provocations ; urging , that he is a jealous god , of pure eyes : highly resenting the affronts we have given him , &c. nay , he goes so high this way , that god is put to it in scripture ( of purpose to furnish us with an answer to these objections ) to proclaim , that he is slow to anger , not easily provoked : that if men return from the evil of their ways , he will return to them , accept , and pity them , &c. thirdly , if this divert them not , but that they still persist in their resolves , then he follows after them with an high hand ; sometimes , ( as pharaoh did with israel ) he grows severe and imperious with them , and redoubles the tale of their bricks ; he forceeth them to higher and more frequent iniquities : sometimes ( as the same pharaoh ) he musters up all his chariots and horse-men to pursue after them , and in the highest diligence imaginable , he brings forth his greatest power , besetting them on all sides with temptations and allurements of pleasures and delight : where he perceives his time to be short , and his power shaken , he comes down in resolves to try his utmost strength . and hence is it that converts complain , that when they begin in earnest to look after god , they are most troubled with temptations . besides this , what ever he can do to make them drive heavily , shall not be wanting . sometimes he makes attempts upon their thoughts and affections , which are as their chariot wheels ; and if these can be knocked off any way , it retards them . sometimes he casts stumbling-blocks in their way ; if any prejudice may divert them , if threatnings or penalties can hinder ; if the frowning of friends , or any thing else can put a stop to their proceedings , he will have them ready . sometimes he endeavours to retard them by sollicitations of acquaintance , offers of former occasions and opportunities of sinning , or what ever else may be as a remora to their intentions . fourthly , but if none of these serve , then as his last shift , he proclaims open war against them , pursues them as enemies and rebels : now he begins to accuse them , for that which they did by his advice and temptation . now sins that were called little are aggravated . now that day of repentance , which he was wont to say was long , he tells them 't is quite spent , that the sun of their hope is set ; nothing now doth he suggest but hell , damnation , and wrath ; he makes them ( as it were ) see it , hear it , and feel it in every thing ; that interest in their hearts which he dissembled before , now he stands upon and asserts , and will not be beat off , designing in all this , either to make them weary of these new resolves by this unusual disquietment , and hostility , or to precipitate them upon some desperate undertaking , or at least to avenge himself upon them , in venting his malice and rage against them ; but of this more afterward . chap. xvii . satan's deceits against religious services and duties . the grounds of his displeasure against religious duties . his first design against duties , is to prevent them . his several subtilties for that end , by exernal hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . his various pleas therein . our next work is to take notice of the spite and methods of the serpent against the ways of worship and service , that these are things against which his heart carries an high fury , and for the overthrow of them imploys no small part of his power and subtilty : needs no proof , seeing the experience of all the children of god is an irresistible evidence in this matter . i shall therefore first only set forth the grounds of his displeasure , and earnest undertakings against them ( before i come to his particular ways of deceit ) which are these : first , by this means ( if he prevail ) he deprives us of our weapons . this is a stratagem of war which we find the philistims practised against israel , they took away all their smiths , lest the hebrews should make them swords or spears : hence was it that in the battel there was neither sword nor spear found in the hand of any of the people that were with saul and jonathan . the word of god is expressly called the sword of the spirit ; prayer is as a spear , or rather a general piece of armour : if the devil deprive us of these , he robs us of our ammunition ; for by reason of these , the church is compared to a tower built for an armory , wherein hang a thousand bucklers , all shields of mighty men ; and the apostle expressly calls them weapons of our warfare , of purpose given us , for the pulling down of strong holds , and the demolishing of those forts and batteries of high imaginations that satan rears up in the hearts of men against their happiness ; if these be taken away , our locks are cut , ( as sampson's were ) our strength is departed , and we become weak as other men , we are open to every incursion and inroad that he pleaseth to make against us . secondly , if he hinders these , he intercepts our food and cuts off our provisions . the word is called milk , sincere milk of the word ; 't is that by which we are born , nourished , and increase ; 't is our cordial and comfort ; christ indeed is the bread of life , and the fountain of all our consolations , but the word and prayer are the conduit pipes that convey all to us ; if these be cut , we fade as a leaf , we languish , we consume and waste , we become as a skin , bottle in the smoak , our moisture as the drought in summer , our soul fainteth , our heart faileth and we become as those that go down to the pit ; so that if the devil gain his design in this , he hath all ; give him this , and give him the kingdom also ; this is the most compendious way of doing his work , and that which saves him a labour in his temptations . the strongest holds ( that cannot otherwise be taken ) are easily subdued by famine ; and , like fig-trees with their ripe figs when they are shaken , even fall into the mouth of the eater : if our spiritual food fail us , of our own accord we yield up our selves to any lust that requires our complyance . thirdly , besides these , there is no design whereby satan can shew more malice and spite against god. he doth all he can to maintain a competition with the almighty : his titles , of the god of the world , the prince of the power of the air , shew what in the pride of his heart he aspires to , as well as what by commission god is pleased to grant him . these duties of worship and service are the homage of god's children , by which they testify the acknowledgments of his deity ; by wresting these out of our hands , satan robs god of that honour , and makes the allegiance of his servants to cease ; if he could do more against god , doubtless he would : but seeing he hath not an arm like god , and so cannot pull him out of heaven , by this means he sets up himself as the god of the world , and enlargeth his territories , and staves off the subjects of the god of heaven from giving him the honour due to his name ; and that the devil in these endeavours is carried on by a spite against god , as well as by an earnest desire of the ruine of souls , may be abundantly evidenced , by his way of management of that opposition that he gives to the duties of service and worship . i shall only to make this out , instance in three things : ( . ) that where the devil prevails to set up himself as an object of worship , there he doth it in a bold insolent presumptuous imitation of god's appointments in the ways of his service ; he enjoyns covenants , seals , sacrifices , prayers and services to his miserable slaves , as may appear by undoubted histories , of which more in due place . ( . ) he never acknowledgeth the truth of god's ways , but with an evil mind , and upon design to bring them under contempt ; his confessions have so much of deceit in them that christ would not accept them ; and therefore we read that when the devil was sometime forward to give his testimony to christ , ( as mark . . i know thee who thou art , the holy one of god , ) jesus rebuked him , and commanded him to hold his peace ; he clearly saw that he confessed him , not to honour him , but by such a particular acknowledgment to stir up the rage and fury of the people against him . to this end satan , in acts . . many days together publickly owns paul and silas , these men are the servants of the most high god , which shew unto us the way of salvation : though he spake truth , yet had he a malicious aim in it , which he accordingly brought about by this means , and that was to raise up persecution against them , and to give ground to that accusation which they afterward met withall , vers . . that they taught customs which were not lawful to be received . but ( . ) his particular spite against god in seeking to undermine his service is further manifested in this , that the devil is not content to root out the service due to god , but when he hath done that , he delights to abuse those places where the name of god was most celebrated , with greatest prophanations . i shall not in this insist upon the conjecture of tilenus , that sylva dodonaea , a place highly abused by the devil , and respected for an oracle , was the seat , or a religious place of dodanim , mentioned in gen. . . nor upon that supposal , mentioned also by the same author , that the oracle of jupiter hammon was the place where c ham practised that religious worship which he learned in his fathers house . we have at hand more certain evidences of the devils spite . such was his abuse of the tabernacle by the prophane sons of eli , who prophaned that place with their uncleanness and filthy adulteries . such was his carriage to the ark while it was captivated by the philistims . of like nature were his attempts against the temple it self . solomon in his latter days was tempted to give an affront to it , he built an high place for chemosh , the abomination of moab , in the hill that is before jerusalem , in the very sight and face of the temple ; but afterward he prevailed to defile the temple it self . gilgal and beth-aven are places of such high prophanation , that the prophet hos . . . tells them all their wickedness was in gilgal , none of their abominations were like to those ; and in hos . . . they are dehorted from going to gilgal or bethaven , and yet both these places had been famous for religion before . gilgal was the place of the general circumcision of the israelites that were born in the wilderness , there was their first solemn passover kept after their entring into the land. bethel was a place where god ( as it were ) kept house , the house of god. here jacob had his vision . but the more famous they had been for duties of worship , the devil sought to put higher abuses upon them ; so that gilgal became on hatred , and bethel became a beth-aven , an house of vanity . fourthly , satan is the more animated to undertake a design against the ways of religious service , because he seldom or never misseth , at least something of success . this attempt is like saul and jonathan's bow , that returned not empty . in other temptations sometimes satan comes off basfled altogether , but in this work ( as 't was said of some israelites ) he can throw a stone at an hairs breadth , and not miss : he is sure in one thing or other to have the better of us ; his advantage in this case is from our unsutableness to our service . what we do in the duties of worship requires a choice frame of spirit ; our hearts should be awed with the most serious apprehensions of divine majesty , filled with reverence , animated with love and delight , quickned by faith , clothed with humility and self-abhorrency , and in all the procedure of duties there must be a steady and firm prosecution under the strictest watchfulness . of this nature is our work , which at the first view would put a man to a stand , and out of amazement force him to say , who is sufficient for these things ? who can stand before such an holy lord god ? but when we come to an impartial consideration of our manifold weaknesses and insufficiences in reference to these services , what shall we say ? we find such a narrowness of spirit , such ignorances , sottishness , carelesness of mind , thoughts so confused , tumultuous , fickle , slippery , and unconstant , and our hearts generally so deceitful and desperately wicked , that 't is not possible that satan should altogether labour in vain , or catch nothing ; this being then a sure gain , we may expect it to be under a most constant practice . fifthly , if he so prevails against us that the services of worship become grosly abused or neglected , then doth he put us under the greatest hazards and disadvantages . nothing so poysonous as duties of worship corrupted ; for this is to abuse god to his face : by this , not only are his commands and injunctions slighted as in other sins , but we carry it so , as if we thought him no better than the idols of the heathens , that have eyes and see not , that have ears and hear not . to come without an heart , or with our idols in our heart , is it any thing of less scorn than to say , tush , doth the most high see ? besides , he hath given such severe cautions and commands in these matters , as will easily signify the aggravation of the offence . you see how sharply god speaks of those that came to enquire of the lord , with the stumbling-block of their iniquity before their face , ezek. . , . i will answer them according to the multitude of their idols , i will answer them by my self . saul's miscarriage in offering sacrifice , sam. . . was that great offence for which god determined to take the kingdom from him . god's severity against nadah and abihu , his stroke upon vzzah , do all shew the hazard of such prophanations . but above all , that danger which both old and new testament speak of , the hardning of the heart , blinding the eyes , dulling the ears , that men should not hear , nor see , nor be converted and saved , but that the word should ( instead of those cordial refreshing smells , which beget and promote spiritual life in the obedient , ) breath forth such envenomed poysonous exhalations , ( when 't is thus abused and prophaned ) that it becomes the savour of death unto death , is most dreadful . no wonder then if satan be very busie against these holy things , when if he catch us at an advantage of this nature , it proves so deadly and dangerous to us : for what can more please him , that makes it his delight and imployment to destroy ? all these reasons evince that satan hath an aking tooth against religious services , and that to weaken , prevent , or overthrow them is his great endeavour . here then especially may we expect an assault according to the advice of sirach , my son , when thou entrest god's service , stand fast in righteousness and fear , and prepare thy soul for temptation . what are the subtilties of satan against the holy things of god , i am next to discover . duties and services are opposed two ways . ( . ) by prevention , when they are hindred . ( . ) by corruption , when they are spoiled . he hath his arts and cunning , which he exerciseth in both these regards . first then , of satan's policy for the preventing of religious services , he endeavous by various means to hinder them . as , first , by external hindrances . in this he hath a very great foresight , and accordingly he foresees occasions and opportunities at a distance , and by a long reach of contrivance , he studies to lay blocks and hindrances in the way . much he doth in the dark for this end , that we know not . as god hath secrets of wisdom that are double to that which is known , so also hath satan many ways and actings that are not discerned by us ; his contrivances of businesses and avocations long aforehand , are not so observed by us as they might be ; where he misseth of his end , it comes not to light , and often where he is successful in his preventions , we are ready to ascibe it to contingencies , and the accidental hits of affairs , when indeed the hand and policy of satan is in it . paul that was highly studied and skilful in satan's devices , observing how his purposes of coming to the thessalonians were often broken and obstructed ; he knew where the blame lay , and therefore instead of laying the fault upon sickness , or imprisonments , or the oppositions of false brethren ( which often made him trouble beyond expectation , ) he directly chargeth all upon satan , thess . . . we would have come unto you ( even i paul ) once and again , but satan hindred us . at the same rate , understanding the purposes of faithful men , for the promoting the good of mens souls , he often useth means to stop or hinder them . some have observed ( having a watchful and jealous eye over satan , ) that their resolves and endeavours of this nature have usually been put to struggle sore in their birth , when their purposes for worldly affairs and matters go smoothly on without considerable opposition . secondly , he makes use of indispositions to hinder service : and here he works sometimes upon the body , sometimes upon the soul , for both may be indisposed . first , sometimes he takes the advange of bodily indispositions : he doth all he can to create and frame these upon us , and then pleads them as a discharge to duty . if he can put the body into a fit of drowsiness or distemper , he will do it : and surely he can do more this way than every one will believe , he may agitate and stir the humors . hence some have observed more frequent and stronger fits of sleepiness and illness to come upon them , on the days and times that require their attendance upon god , than on other days , when they shall be lively , active , and free of dulness upon common occasions , at sports , songs , interludes , when they shall not have the like command of themselves in the exercises of worship . surely it was more than an ordinary drowsiness that befell the apostles , matth. . . he had told them the seriousness of the occasion , that he was betrayed , that his soul was exceeding sorrowful even to the death : these were considerations that might have kept their eyes from slumber . when they sleep , he awakens them with a piercing rebuke , could ye not watch with me one hour ? and adds to this an admonition of their own danger , and the temptation that was upon them , and yet presently they are asleep again , and after that , again : strange drowsiness ! but he gives an excuse for them , which also tells us the cause of it , the spirit is willing ; their hearts were not altogether unconcerned , but the flesh , that is the body that was weak , that is , subject to be abused by satan , who brought them into a more than ordinary indisposition , as is noted vers . . their eyes were heavy . secondly , the soul hath also its indispositions , which he readily improves against duty to hinder it . as , first , it is capable of a spiritual sluggishness and dulness , wherein the spiritual senses are so bound up , that it considers not , minds not , hath no list , nor inclination to acts of service . what a stupifaction are our spirits capable of ? as david in his adultery seems not to mind , nor care what he had done . in like manner are some in a lethargy , as the prophet speaks , they care not to seek after god. bernard hath a description of it , contrahitur animus , subtrahitur gratia , defervescit novitius fervor , ingravescit tepor fastidiosus ; the spirit is contracted , grace withdrawn , fervour abates , sluggishness draws on , and then duties are neglected . secondly , the spirit is indisposed by a throng of worldly affairs , and these oft justle out duty . christ tells us , they have the same influence upon men that gluttony and drunkenness have , and these unfit men for action , take heed ( saith luk. . . ) to your selves , lest at any time your heart be overcharged with surfeiting and drunkenness , and the eares of this life . these then may at so high a rate overcharge the souls of men , so as to make them frame excuses ; i have bought a farm , or oxen , and therefore i cannot attend , and by this means may they grow so neglective , that the day of the lord may come upon them at unawares . thirdly , sometimes the soul is discomposed through passion , and then 't is indisposed , which opportunity the devil espying , he closeth in with it ; sometime he blows the fire that the heat of anger may put them upon a carelesness ; sometimes he pleads their present frame , as an unfitness for service , and so upon a pretence of reverence to the service , and leaving the gift at the altar till they be in a better humor , many times the gift is not offered at all , pet. . . the apostle directs husbands to manage their authority over their wives with prudence , for the avoiding of brawls and contentions , ye husbands dwell with them according to knowledg , giving honour to the wife a● the weaker vessel ; the reason of which advice he gives in these words , that your prayers be not hindred . prayers are hindred partly in their success when they prevail not , partly they are hindred when the duty of prayer is put by and suspended : and this doubtless the apostle aimes at , to teach us that contentious quarellings in a family hinder the exercise of the duty of prayer . elisha kings . discomposed himself in his earnest reproof of jehoram , for with great vehemency he had spoken to him , vers . , . what have i do with thee ? get thee to the prophets of thy father . w●e●● it not that i regard the presence of jehosaphat , i would not look toward thee , nor see thee . but when he set himself to receive the visions of god , he calls for a minstrel , vers . . the reason whereof ( as p. mantyr , and others suppose ) was this , that however what he spoke to jehoram proceeded from zeal , yet being but a man and subject to the like infirmities of other men , it had distracted and discomposed his spirit , which made him unfit and uncapable to entertain the visions of god. musick then being a natural means for the composure and quiet of the mind , he takes that course to calm and fit himself for that work . fourthly , ignorance and prejudice are spiritual indispositions , which are not neglected by the devil . knowledg is the eye and guide of the soul. if there be darkness there , all acts which depend upon better instruction must cease . the disciples ignorance of scriptures , brought in their unbelief ; christ notes that as the fountain-head of all their backwardness , luk. . . o fools , and slow of heart to believe all that the prophets have spoken . in like manner , if men are not clear or knowing in the ways and necessities of duty and service , the devil can easily prevail with them to forbear and neglect . prejudice riseth up to justifie the disregard of duty , and offers reasons , which ( it thinks ) cannot be answered . thirdly , satan endeavours to prevent duty by discouragements . if he can make the knees feeble , and the hands hang down , he will quickly cause activity and motion to cease . the wayes by which he endeavours to discourage men from the duties of service are these ; first , he sets before them the toile and burthen of duty . if a man sets his face toward heaven , thus he endeavours to scare him off ; is not ( saith he ) the way of religion a dull , melancholy way ? it is not a toile ? a tedious task ? are not these unreasonable injunctions , pray continually , pray without ceasing ; preach in season and out of season ? this suggestion though it be expresly contrary to command , yet being so suitable to the idle and sluggish tempers of men , they are the more apt to take notice of it ; and accordingly they seek ways and shifts of accommodating the command to their inclinations . in amos . . the toyl of sabbaths and festival services ( as they thought it ) makes them weary of the duty ; when will the new moon be gone , that we may sell corn ? and the sabbath , that we may set forth wheat ? these men thought their services tedious and intrenching upon their callings and occupations . mal. . . they said , behold , what , a weariness is it : looking upon it as an insufferable burthen ; nay , they proceeded so far , as to snuff at it . now when the devil had so far prevailed with them , it was easie to put them upon neglect ; which ( as the place cited speaks ) presently followed upon it , they brought the torne , and the lame , and the sick for a sacrifice . satan first presented these services as a wearisome burthen , then they snuffed at them ; next they thought any service good enough , how mean soever , though to an open violation of the law of worship : and lastly , from a pollution of the table of the lord , they proceeded to a plain contempt of duty , the table of the lord is polluted , and the fruit thereof , even his meat is contemptible . vers . . in the management of this discouragement , the devil hath most success upon those that have not yet tasted the sweetness and easiness of the wayes of the lord , his yoke is indeed easie , his burthen is light ; his service is a true freedom to those that are acquainted with god , and exercised in his service . but when men are first beginning to look after god and duty , and are not yet filled , and satisfied with the fatness of his house : this temptation hath the greater force upon them , and they are apt to be discouraged thereby . secondly , he endeavours to discourage them , from the want of success in the duties of worship . when they have waited long and sought the lord , then he puts them upon resolves of declining any further prosecution ; as he did with joram at the siege of samaria , why wait i upon the lord any longer ? ( said he ) after he had expected deliverance a long time without any appearance of help . when saul saw that god answered him not , neither by dreams , nor by vrim , nor by prophets , the devil easily perswaded him to leave off the ordinary ways of attendance upon god , and to consult with the witch of endor . the prophane persons mentioned in mal. . . that had cast off all regard to his laws , all respect to his ordinances , were brought to this pitch of iniquity , by the suggestions of want of success ; they said , it is vain to serve god : and what profit is it , that we have kept his ordinances , and that we have walked mournfully before the lord of hosts ? it seems they were like the people spoken of in isa . . , . they had fasted and prayed , and god delayed to answer them , which they looked upon as a disobligement from duty ; and that which they could peremptorily insist upon as a reason , which might justifie their neglect . wherefore have we fasted , say they , and thou seest not ? wherefore have we afflicted our soul , and thou takest no knowledge ? neither doth this discouragement fall heavy , only upon those whose hearts are departed already from god , who might be supposed to be forward to imbrace any excuse from his service ; but we shall find it bears hard upon the children of god. david was ready to give over all , as a man forsaken of god , psal . . , . why hast thou forsaken me , o my god , i cry in the day time , but thou hearest not ; and in the night season , and am not silent . we may clearly gather from his expressions , that this temptation had sorely bruised him , and that upon god's delay of answer , he was ready to charge an unrighteousness upon gods carriage toward him ; for in that he adds , that he kept his ground , and did not consent to it ( as the words following , but thou continuest holy , do imply ) it shewed what the devil was objecting to him . and elsewhere , in psal . . . when he had cryed and was not answered , he began to be weary , and his eyes failed ; nay , his flesh and heart failld : his spirit sunk , as a man almost vanquished and overcome with the temptation . thirdly , this our adversary raiseth up discouragements to us from the unsuitableness of our hearts to our services ; herein he endeavours to deaden our hearts , to clog our spirits , to hinder and molest us , and then he improves these indispositions and discomposures against the duty in which he hath a double advantage : for ( ) he deprives us of that delight in duty which should whet on our desires to undertake it , so that we come to the lord's table as old barzillai , without a taste or relish of what we eat or drink . when we come to hear , the ear that tryeth words , as the pallat tasteth meat , finds no savour in what is spoken ; and this satan can easily do by the inward deadness or disquiet of the heart : even as the anguish of diseases takes away all pleasures which the choicest dainties afford . as job observes , when a man is chastned with pain upon his bed , his life abhors bread , and his soul dainty meat . and when a man is brought to loath his duties , as having nothing of that sweetness and satisfaction in them which is every where spoken of , a small temptation may put him upon neglect of them . ( ) he hath plausible and colourable arguments , by which he formeth an opinion in the minds of men , that in cases of indisposition they may do better to forbear than to proceed . he tells them , they ought not to pray or present any service while they are so indisposed , that no prayer is acceptable where the spirit doth not enliven the heart , and raise the affections ; that they do not take his name in vain , and increase their sin , and that they should wait till the spirit fill their sails : and to say the truth , it is a great difficulty for a child of god to hold his feet in such slippery places ; how many have i known complaining of this , and perswading themselves verily , that they might do far better to leave off all service , than to perform them thus ? and scarcely have i restrained them from a complyance with satan , by telling them , that indispositions are no bar to duty ; but that duty is the way to get our indispositions cured . that duty is absolutely required , and dispositions to be endeavoured ; and that 't is a less offence to keep to duty under indispositions , than wholly upon that pretence to neglect it . and indeed , where these indispositions are bemoaned and striven with , the services are often more acceptable to god , than pleasing to our selves : the principle is truly spiritual and excellent ; a foundation of saphirs and precious stones , upon which ( if we patiently wait ) he will build a pallace of silver ; for that service is more spiritual that is bottom'd , and carry'd on by a consciencious regard to a command , when there are no moral motives from sence and comfort concurring , than that which hath more of delight to encourage it , while the power of the command is less swaying and influential . fourthly , men are oft discouraged from a sence of unworthiness of the priviledge of duty , a kind of excess of humility , which principally relates to the sacrament of the lords supper and prayer ; the accuser of the brethren tells them , that they have nothing to do to take the name of god in their mouthes , that 't is an insufferable presumption . hence , some like the woman with the bloody issue , dare not come to christ to ask a cure , while yet they earnestly desire it ; and would rather , if they could privately steal it , then openly beg it . the publican is presented to us in the parable , as one that could scarce get over that objection ; he is set forth standing at a distance , not daring to lift up his eyes to heaven ; scarce attempting to speak , rather expressing his unworthiness to pray , than setting upon the duty : his smiting upon his breast , and saying , god be merciful to me a sinner , argued , that much of these discouragements lay upon him . the like we may see in the prodigal , who it seems had it long in dispute , whether he should go to his father , whose kindnesses he had so abused ; and so long as he could make any other shift , he yielded to the temptation : at last he came to that resolve , i will arise and go to my father , and say , i have sinned against heaven , and thee , and am not worthy to be called thy son. which shew , that the sense of this kept him off till necessity forced him over it . and this is a discouragement the more likely to prevail for a neglect of service ; because part of it is necessary , as the beginning of those convictions of our folly : to have such low thoughts of our selves , that we are not worthy to come into his presence , nor to look toward him , is very becoming ; but to think , that we should not come to him , because our conscience accuseth of unworthiness , is a conclusion of satan's making , and such as god never intended from the premises , but the direct contrary ; come , saith god , though unworthy . the like course doth the devil take to keep men off from the lord's table ; oh ( saith he ) 't is a very solemn ordinance ; he that partaketh of it unworthily , eateth and drinketh damnation to himself : how darest thou make such bold approaches ? while the hearts of men are tender , their consciences quick and accusing , the threatning begets a fear , and they are driven off long , and debarr themselves unnecessarily from their mercies . fourthly , satan endeavours to hinder duty , by bringing them into a dislike and loathing of duty . this is a course most effectual , dislike easily bringeth forth aversation ; and withal , doth strongly fix the mind in purposes of neglect and refusal : the devil bringeth this about many ways : as , first , by reproaches and ignominious terms . it was an old trick of the wicked-one , to raise up nick-names and scoffs against the ways of god's service , thereby to beget an odium in the hearts of men against them . the seat of the scornful is a chair that satan had reared up from the beginning . by this art , ( when god was known in jury , and his name was great in israel ) were the heathens kept off from laying hold on the covenant of god. he rendred them , and the ordinances of worship ridiculous to the nations : the opprobium of circumcision , and their unreasonable faith ( as the heathens thought it ) upon things not seen , was a proverb in every man's mouth ; credat judaeus apella — non ego . the jews were slandered with the yearly sacrifice of a grecian . and apion affirms , that antiochus found such an one in a bed in the temple : and that they worshipped an asses head in the temple . apion slandered the jews with vlcers in their privy parts every seventh day : hence he derives sabbath , of sabatosis ; which with the aegyptians signifies an vlcer . lysimachus slandered the jews in aegypt , as leprous church-robbers ; and that their city was hence called hierosola . when the gentiles were called into the fellowship of the gospel , it was aspersed with the like scoffs and flouts ; it was frequently called a sect , a babling and strange and uncouth doctrine : besides , a great many lies and forgeries that were invented to make it seem odious ; and by this means it was every where spoken against . machiavil , that propounded the policy of full and violent calumniations to render an adversary odious ( knowing that how unjust soever they were , yet some impression of jealousie and suspition would remain ) had learned it of this old accuser , who had often , and long experienced it to be a prevalent course , to bring the services of god under dislike . david speaking of what befel himself , in this kind : psal . . , , , . that his zeal lay under reproach ; his weeping and fasting became a proverb : and that in all these , he was the song of the drunkard . he expresseth such apprehensions of the power of this temptation upon the weak ; that he doth earnestly beg , that satan might not make it a snare to them . vers . . let not them that wait on thee , o lord god of hosts , be ashamed for my sake ; let not those that seek thee , be confounded for my sake . and further declares it , as a wonderful preservation and escape of this danger ; that notwithstanding these reproaches , he had not declined his duty . vers . . but as for me , my prayer is unto thee lord. paul seems to speak his sense of this piece of policy ; his imprisonment administred matter of reproach to his profession : though his cause were good , yet he suffered trouble as an evil doer ; this he knew the devil would improve to a shame and disgrace unto the service of god , and therefore he chargeth timothy to be aware of that temptation , tim. . . be not thou therefore ashamed of the testimony of our lord , nor of me his prisoner . and vers . . he takes notice of onesiphorus , that had escaped that snare , and was not ashamed of his chain . and we have the greater reason to fear the danger of this art , when we find that the tempter made use of it , to turn away the affections of the capernaumites from christ himself , mat. . . when he had preached in their synagogues , to the applause and astonishment of all his hearers ; the devil fearing the prevalency of his doctrine , finds out this shift , to bring them to a dislike of him , and his preaching ; is not this the carpenters son ? and they were offended in him . secondly , duties are brought under dislike by the hazards that attend them : the devil leaves it not untold , what men shall meet with from the world , if they run not with them into excess of vanity and neglect ; if bonds , imprisonments , banishments , hatreds , oppositions , spoyling of goods , sufferings of all kinds will divert them , he is sure to set all these affrightments before them : which though they do not move some from their steadfastness ; such as daniel , whose constancy in duty was not pierced by the fear of lyons : and the three children , who would not decline the ways of the lord for the terrour of a fiery furnace . yet these considerations prevail with most , as christ notes , in those that received seed in stony places , whose joy in the word was soon blasted , and they offended at the ways of duty , when tribulation and persecution because of the word arose : christ pronouncing him blessed , that should not be offended in him , because of the dangers of his service , shews , that the escape of such a temptation is not a common mercy . and if we shall observe paul's practice , upon his first undertaking of the ministry , when it pleased god to call him to preach his son christ among the heathen , we shall see , ( ) that he was aware of such objections as these . ( ) that flesh and blood are apt to comply with them , and to take notice of them . ( ) and that the best way to avoid them is , to stop the ears against them , and not to hearken to them , or consult with them . ( ) and that he that must do it to purpose , must without delay , immediately resolve against such hinderances ; it being most difficult for men that will be inclining to such motions , and hearkning to what the devil offers , under pretence of self-preservation , to disingage themselves after they have suffered their souls to take the impression . thirdly , the meanness of religious appointments ( as to the outward view ) is also made use of , to beget a loathing of them . in this the devil hath this advantage , that however they are all glorious within , and as the curtains of solomon ; yet are they as to their outward appearance like the tents of kedar , without any of that pomp and splendor which the sons of men affect and admire . christ himself when he had vailed his glory by our flesh , was of no exteriour form or beauty . the ministration of his word , which is the scepter of his kingdom , seems contemptible , and a very foolishness to men ; insomuch , that paul was forced to make an apology for it , in that it wanted those outward braveries of excellency of speech and wisdom , by shewing it was glorious in its power , and was indeed an hidden wisdom ( though not like that wisdom which the princes of wisdom , and philosophy affected ) among such as were perfect . the sacraments both of the old and new testament seemed very low and contemptible things to a common eye ; neither need we any other evidence to shew , that men are apt to disrelish them , and to entertain strange thoughts of them upon this very account , than this , that some raise up batteries against these ordinances upon this ground , that because they seem low and mean to them , therefore they think it improbable , that god should have indeed appointed them to be used in the literal sense , or that at best they are to be used as the first rudiments of christianity , and not enjoyned upon the more grown christians . neither may i altogether pass over that remarkable humour , that is in some , to give additional ornaments of outward garb and form , for the greater honour and lustre of these injunctions of christ ; so that while they endeavour to shew their greatest respects to them , they betray their inward thoughts to have carryed some suspition of their reality because of their plainness ; and by this means whilst they endeavour to put an honour upon christs institutions , they really despise them , and shew their respects to their own inventions . but that we may be further satisfied , that satan works by this engine , let us consider , that of cor. . . the jews were for signs from heaven , to give a credit and testimony to that doctrine which they would receive . the greeks ( who were then the only people for learning ) were for philosophical speculations , and disputes . now ( saith the apostle ) the doctrine of the gospel ( which is the preaching of christ crucified ) because it came not within the compass of what both these expected , therefore the devil so wrought upon this advantage , that both contemned it , it was to the jews a stumbling-block , and to the greeks foolishness . of this also he speaks more fully , cor. . . where he shews , that the minds of the corinthians were ready to be corrupted with error , against the plain import of the gospel ; and that which they took offence at , was its simplicity : they looked upon it as contemptible , because not containing such gorgious things as might suit a soaring and wanton fancy . now he resolves all this into a cheat of satan , taking the advantage of this , ( as he did upon eve from the seeming inconsiderableness of the prohibition of eating a little fruit ) to perswade them , that so mean a thing as the gospel could not be of god. i fear ( saith he ) lest by any means , as the serpent beguiled eve through his subtilty , so your minds should be corrupted from the simplicity that is in christ . fourthly , the sins of professors , through the craft of satan , beget a loathing of these holy things . if god loath his own appointments , and cannot bear them , because of the iniquities of those that offer them ; no wonder , if men be tempted to disgraceful apprehensions of them , when they observe some that pretend an high care , and deep respect for them , live prophanely . the sins of eli's sons wrought this sad effect upon the people , that men ( for their sakes ) abhorred the offerings of the lord , sam. . . those that fell off to error , and thence to abominable practices , caused the way of truth to be evil spoken of , pet. . . the priests that departed out of the way , caused many to stumble at the law , mal. . . nay , so high doth satan pursue this sometimes , that it becomes an inlet to direct atheism . fifthly , satan also works mightily in the prophane dispositions of men , and acts that principle to a disregard and weariness of the services of god ; a flagitious wicked life naturally leads to it : those that eat up gods people as bread , psal . . . called not upon god. this eats out at last the very exteriour and formal observation of religious duties , in this satan bends his force against them : ( ) by heightning the spirits of men to an insolent defiance of god by a continued prosperity : he draws out the pride and vanity of their spirits , to a bold contempt , who is the lord that we should serve him ? we are lords , we will come no more at thee : our tongues are our own , &c. thus they set their mouthes against heaven . eliphaz tells us this , as the usual carriage of those that lived in peace and jollity ; job . . therefore say they unto god , depart from us , for we desire not the knowledge of thy wayes ; who is the almighty that we should serve him ? ( ) by hiding from them the necessities of duty . job speaking of the hypocrite , job . . . describes him by these neglects of duty , will he delight himself in the almighty ? will be always call upon god ? of this he gives the reason , vers . . he will call and cry when trouble comes upon him . when distresses make duties necessary , then he will use them ; in his affliction he will seek him early , hos . . . as the israelites did , psal . . . when he slew them , then they sought him , and enquired early after god. but when he is not thus pinched ( and satan will endeavour in this case , that he be as far from the rod of god , as he can make him ) he gives over seeking god , and loaths it ; nay , accounts it as ridiculous so to do : they mock at his counsel , and contemn his advice of waiting upon him . sixthly , satan picks quarrels in men , at the manner of performance of duty . when duty cannot be spoken against , then he endeavours to destroy it by the modes , circumstances , and way of performance : as ( ) if those that act in them discover any weakness ( as who doth not , when he hath done his best ? ) this he endeavours to blemish the duty withal . the bodily presence of paul was objected against him , as being contemptible , and his speech as weak ; but the design of that objection lay higher , the devil thereby endeavouring to render the duties of his ministry as contemptible , and not to be regarded . ( ) if the circumstances please not , he teacheth them to take pet with the substance , and like children to reject all , because every thing is not suitable to their wills . ( ) if it be managed in any way not grateful to their expectations ; if too cuttingly and plain , then they think they be justified to say , they hate it , as ahab did micaiah : if any way too high or abstrusely , then likewise they fling off . on this point the devil perswaded many of christs followers to desert him , jo. . . because he had spoken of himself in comparisons , that they judged too high ; when he said , he was that bread that came down from heaven , vers . . they said , that was a saying not to be born : and on that occasion , they went back , and walked no more with him . seventhly , the devil brings a naus●ating of the duties of worship , by a wrong representation of them , in the carriage and gestures of those that engage in them . it seems strange to some , that are but as idle spectators , to observe the postures of saints : seriously lifting up their eyes to heaven , or humbly mourning , and smiting on their breasts ; these the devil would render ridiculous , and as the suspicious managements , of an histrionical or hypocritical devotion : as men at a distance beholding the strange variety of actions and postures of such as dance , being out of the sound of their musick , shall think them a company of mad men , and frantick people . such perverse prospects doth he sometimes afford to those , that come rather to observe what others do , than to concern themselves in such duties ; that , not seeing their private influences , nor the secret spring that moves them , they judge them foolish ; and from thence they contract an inward loathing of the duties themselves . fifthly , in order to the hindring or preventing of duty , satan useth to impose upon men , by fallacious arguings : and by a piece of his sophistry , he endeavours to cheat them out of their services . i shall note some of his remarkable dealings in this kind : as first , he heightens the dignity of god's children ; upon a design to spoil their duty . he tells them , they are partakers of the divine nature . that they are in god and christ , and have the communications of his spirit ; and therefore they need not now drink of the cistern , seeing they enjoy the fountain ; and that these services ( in their attainments ) are as useless , as scaffolds are when once the house is built . to prosecute this he takes advantage , ( ) of the natural pride of their hearts ; he puffs them up with conceits of the excellency of their condition ; a thing which all men are apt to catch at with greediness , upon the least imaginary grounds : if a man have but a little knowledg , or have attained to any vain speculations , he is presently apt to be vainly puffed up by his fleshly mind . the same hazard attends any conceited excellency , which a man apprehends he hath reached unto . those monsters of religion , mentioned by peter and jude , that made no other use of the grace of god but to turn it into wantonness ; yet were they so tumified with the apprehensions of their priviledges , that whilst they designed no other thing , than plain licentiousness , and a wantonness in the lusts of the flesh ; yet ( it seems ) they encouraged themselves , and allured others , from a supposed liberty which their priviledges gave them ; and to this purpose had frequently in their mouthes , great swelling words of vanity , pet. . . even whilst they walked after their own lusts , jud. vers . . ( ) to strengthen their proud conceits , the devil improves what the scriptures speak , of the differences of god's children ; that some are spiritual , some are carnal ; some weak , others strong ; some perfect , some less perfect ; some little children , some young men , some fathers . the end of all this , is to make them apprehend themselves christians of an higher rank and order , which also makes way consequently for a further inference , ( viz. ) that there must needs be immunities and priviledges suitable to these heights and attainments . to this purpose , ( ) he produceth those scriptures that are design'd by god , to raise up the minds of men , to look after the internal work and power of his ordinances , and not to center their minds and hopes in the bare formal use of them , without applying their thoughts to god and christ ; unto whom , they are appointed to lead us . such as these scriptures , rom. . . he is not a jew , which is one outwardly ; neither is that circumcision which is outward in the flesh : but he is a jew , which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter . and rom. . . we should serve in newness of spirit , and not in the oldness of the letter . cor. . . wherefore henceforth know we no man after the flesh , yea though we have known christ after the flesh , yet now henceforth know we him no more . ephes . . . he gave some apostles , and some prophets , &c. for the perfecting of the saints — till we all come in the unity of the faith , and of the knowledge of the son of god unto a perfect man. by a perverse interpretation of these , and some other scriptures of like import , he would perswade them , that the great thing that christ designed by his ordinances , was , but to train up the weaker christians by these rudiments ( as the a , b , c , to children ) to a more spiritual and immediate way of living upon god : and that these become altogether useless , when christians have gotten up to any of these imaginary degrees of a supposed perfection . enough of this may be seen in the writings of saltmarsh , winstanly , and others , in the late times . how great a trade satan drove by such misapprehensions not long since , cannot easily be forgotten ; so that god's worship did almost lye wast ; and in many places , the way to sion did mourn . secondly , he will sometimes confess an equality of priviledge among the children of god , and yet plead an inequality of duty , that god is as good and strong to us , and that we have all an equal advantage by christ , he will readily acknowledge . but then when we should propound the diligence of the saints in their services for our pattern ( as of davids praying seven times a day , daniels three times , anna's serving god with fastings and prayers night and day , &c. ) he tells us , these were extraordinary services , and ( as it were ) works of supererrogation , more than the command of god laid upon them . so that we are not tyed to such strictness ; and we being naturally apt to indulge our selves in our own ease , are too ready to comply with such delusions . and by degrees men are thus brought to a confident belief , that they may be good enough , and do as much as is required , though they slacken their pace , and do not fast , pray , or hear so often , as others have done . thirdly , another sophism of his , is to heighten one duty , to the ruine of another . he strives to make an intestine war among the several parts of the services we owe to god ; and from the excellency of one , to raise up an enmity , and undervaluing disregard of another . thus would he sever , as inconsistent , those things that god hath joyned together . as among false teachers , some say , lo here is christ ; and others , lo he is there . so we find satan dealing with duties , he puts some upon such high respects to preaching , that ( say they ) christ is to be found here , most frequently , rather than in prayer , or other ordinances ; others are made to have the like esteem for prayer : and they affirm , in this is christ especially to be met withal . others say the like of sacraments , or meditation . in all these satan labours to beget a dislike and neglect of other services . thus ( in what relates to the constitution of churches ) he endeavours to set up purity of churches , to the destruction of vnity ; or vnity to the ruine of purity . a notable example hereof we have in the euchytae , ( a sect of praying hereticks , which arose in the time of valentinian and valens ) who upon the pretence of the commands of christ and paul , for praying continually , or without ceasing and fainting , owned no other duty as necessary ; vilifying preaching and sacraments , as things ( at best ) useless and unprofitable . the like attempts he makes daily upon men , where though he prevail not so far , as to bring some necessary duties of service into open contempt ; yet he carries them into too much secret neglect , and disregard . fourthly , he improves the grace of the gospel , to infer an unnecessariness of duty ; and this he doth , not only from the advantage of a prophane and careless spirit in such as presumptuously expect heaven , though they mind not the way that leads to it : for with such it is usual ( as one observes ) for satan to sever the means from the end , in things that are good , to make them believe , they shall have peace , though they walk in the imaginations of their heart ; to make them lean upon the lord for heaven , in the apparent neglect of holiness and duty . as in evil things , he severs the end from the means , making them confident they shall escape hell and condemnation , though they walk in the path that leads thither . but besides this , he abuseth the understandings and affections of men , by strange and uncouth inferences ; as that god hath received a satisfaction , and christ hath done all ; so that nothing is left for us to do . the apostle paul was so much aware of this kind of arguing , that when he was to magnifie the grace of god , he always took care to fence against such perverse reasonings ; severely rebuking and refelling such objections : as in rom. . , . where speaking , that our unrighteousness did commend the righteousness of god , he falls upon that reply , why then am i judged as a sinner ? which he sharply refells , as an inference of slanderous imputation to the gospel , which hath nothing in it to give the least countenance to that conclusion , let us do evil , that good may come . and adds , that damnation shall justly overtake such as practise accordingly . the like we have , rom. . . shall we continue in sin , that grace may abound ? which he rejected with the greatest abhorrency , god forbid ! from both which places we may plainly gather , that as unsound as such arguings are , yet men ( through satans subtilty ) are too prone , upon such pretences , to dispute themselves to a careless neglect of duty . this might be enlarged in many other instances , as that of maximus tyrius , who disputed all duties unnecessary upon this ground , that what god will give , cannot be hindred ; and what he will not give , cannot be obtained ; and therefore 't were needless to seek after any thing . much to the same purpose do many argue , if they be predestinated to salvation they shall be saved , though they do never so little ; if they be not predestinated , they shall not be saved though they do never so much . in all which inferences the devil proceeds upon a false foundation , of severing the means , and the end , which the decree of god hath joyned together : but the main of the design , is to hide the necessity of duty from them . fifthly , by urging a necessity or conveniency for suspending or remitting duties . in temptations to sin , he doth from a little , draw on the sinner to more ; but in omissions of duty , he would entice us , from much to little ; and from little , to nothing . very busie he is with us , to break , or interrupt our constant course of duty . duties in order , and practice , are like so many pearls upon one string , if the thread be broken , it may hazard the scattering of all . if we be once put out of our way , we are in danger to roave far before we be set in our rank again . to effect this ( ) he will be sure to straiten or hinder us in our opportunities if he can , and then to plead necessity for a dispensation . 't is true indeed , necessities , when unavoidable ( as the issue of providence , rather than our negligence ) may excuse an omission of duty : because in such cases , god accepting the will for the deed , will have mercy and not sacrifice . but necessity is , most-what a pretence or cover to the slothfulness of professors ; and the devil will do all he can to gratifie them in that humour , and to prepare excuses for them , from such hinderances or interruptions , as business , or disturbances can make : yet if these be not in readiness , he will ( ) endeavour to take off our earnestness , by suggesting to us our former diligence , that we at other times have been careful and active : or ( ) by setting before us the greater negligence of those that are below us . the meaning of both which insinuations is to this one purpose , that we may make bold with some omissions , without any great hazard of our religious intentions , or scandal and offence to others . now , if he can by any of these wayes , bring us to any abatement of our wonted care and exercise , he will then still press for more , and from fervency of spirit , to a cold moderation ; from thence he will labour to bring us down to seldom performances : from thence , to nothing . the spiritual sluggard that will be overcome to some neglects , shall be found a companion at last to a waster ; and will be brought to a total neglect of all . the church of ephesus , rev. . , . may sadly give proof of this , they left their first love ; and from thence declined so far , that at last god was provoked to remove the candlestick out of its place . sixthly , satan puts tricks upon men , ( in order to the hindring of duty ) by putting us from a service presently needful , with the proposal of another , in which , at that time , we are not so concerned . in several duties of christianity , there is a great deal of skill required to make a right choice , for present or first performance ; and to have a right judgment to discover the times and seasons of them , is matter of necessary study . our adversary observing our weaknesses in this , ( when no other art will prevail , ) endeavours to put us upon an inconvenient choice , when he cannot make us neglect all . as ( ) by engaging us in a less duty , that we may neglect a greater ; he is willing that we ( as the pharisees ) should tithe mint and annis , upon condition that we neglect the greater things of the law. this was the fault of martha , luk. . . who busied her self in making entertainment for christ's welcome , and in the mean time neglected to hear his preaching : which , as he notes , was the only necessary duty of that time ; one thing is necessary . she is not blamed , for doing that which was simply evil in it self ( for the thing she did was a duty ; ) but for not making a right choice of duty ; for that rebuke , mary hath chosen the better part , is only a comparative discommendation ; as austin interprets , non tu malam , sed illa meliorem , the thing thou doest is not evil , if it had not put thee upon a neglect of a greater good . ( ) he sometimes puts men upon what is good and necessary ; but such , as they cannot come at without sin. thus sacrificing in it self was a necessary duty : and such was sauls condition , that it concerned him at that time , to make his peace with god , and to enquire his mind . yet when the devil upon that pretence , put him upon offering a sacrifice , he put him upon no small transgression . the like game satan sometimes plays with private christians , who are perswaded beyond their station and capacity in reference to some ordinances of god. ( ) he sometimes puts men upon dangerous undertakings in pursuit of their fancy , of gaining an advantage for some service ; and so are they turned out of the way of present obedience , in grasping at opportunities of duty out of their reach . saul spared the sheep and oxen of the amalokites for sacrifice , when obedience had been more acceptable than sacrifice . ( ) there is a further cheat in the choice of duty ; when satan employs them to provide for duties to come , to the neglect of duties presently incumbent upon them ; whereas we are more concerned in that , which , at present , is necessary ; than in that , which may be so for the future ; which is a mistake , like that of caring for the morrow , while we use not what god puts in our hand for to day . chap. xviii . satan's second grand design against duties , is to spoil them . ( ) in the manner of undertaking ; and how he effects this . ( ) in the act or performance , by distracting outwardly , and inwardly . his various ways therein , by vitiating the duty it self . how he doth that . ( ) after performance ; the manner thereof . the chief of satans ways for the hindring and preventing of duty have been noted ; what he comes short in this design , he next labours to make up , by spoyling and depraving them : and this he doth endeavour three ways . first , by putting us upon services in such a manner as shall render them unacceptable , and displeasing unto god , and unprofitable to us : as ( ) by a careless and rash undertaking of service . we are commanded to take heed to our selves how we hear , or pray ; and to watch over our hearts , that they be in a fit posture for meeting with god. because the heart , in service , is that which god most looks at , and our services are measured accordingly ; if then by a heedless undertaking ; we adventure upon them , not keeping out foot when we go into the house of god , we offer no other than the sacrifice of fools ; and give occasion to god to complain that we do but draw neer to him with our lips , while our hearts are far from him . secondly , the like spoil of duty is made , when we adventure upon it , in our own strength , and not in the strength of christ . satan sees the pride of our heart , and how much our gifts may contribute to it , and how prone we are to be confident of a right performance of what we have so often practised before : and therefore doth he more industriously catch at that advantage , to make us forget , that our strength is in god ; and that we cannot come to him acceptably , but by his own power . christians are often abused this way ; when their strength is to seek , duty is oft perversly set before them , that they may act as sampson did , when his locks were cut , who thought to shake himself , and to go out as at other times , and so fell into the hands of the philistines . thirdly , if he can substitute base ends and principles , as motives to duty , instead of these that god hath commanded , he knows the service will become stinking and loathsome to god. fasting , prayers , alms , preaching , or any other duty may be thus tainted , when they are performed upon no better grounds , than to be seen of men , or out of envy , or to satisfie humour , or when from custom , rather than conscience . how frequently did the prophets tax the jews for this , that they fasted to themselves ? and brought forth fruit to themselves ? how severely did christ condemn the pharisees upon the same account ? telling them , that in hunting the applause of men , by these devotions , they had got all the reward they were like to have . fourthly , when we do our services unseasonably , not only the grace and beauty of them is spoiled ; but often are they rendred unprofitable . there are times to be observed , not only for the right management of common actions , but also for duties . what is christian reproof , if it be not rightly suited to season , and opportunity ? the same may be said of other services . fifthly , services are spoiled , when men set upon them without resolutions of leaving their sins . while they come with their idols in their heart , and the stumbling-block of their iniquity before their face , god will not be enquired of by them . he requires of those that present their services to him , that ( at least ) they should not affront him , with direct purposes of continuing in their rebellions against him : nay , he expects from his servants , that look for a blessing in their duties ; that they come with their hearts sprinkled from an evil conscience , and their bodies washed with pure water . if they come to hear the word , they must lay aside all filthiness , and superfluity of naughtiness : if they pray , they must lift up pure hands . if they come to the lords supper ; they must eat that feast with the unleavened bread of sincerity and truth . and albeit , he may accept the prayers of those , that are so far convinced of their sins ( though they be not yet sanctified ) that they are willing to lay down their weapons , and are touched with a sence of legal repentance : for thus he heard ahab , and regarded the humiliation of nineveh . ) yet while men cleave to the love of their iniquity , and are not upon any terms of parting with their sins , god will not look to their services , but abhor them . for thus he declares himself , isa . . . to what purpose is the multitude of your sacrifices ? bring no more vain oblations . — i cannot away with them , it is iniquity , even the solemn meeting , — my soul hateth them , they are a trouble to me , i am weary to bear them : when you spread forth your hands , i will hide mine eyes from you , yea when you make many prayers , i will not hear . the ground of all this is , that their heart was no way severed from the purposes of sinning , your hands are full of blood , vers . . satan knowing this so well , he is willing that they engage in the services of god ; if they will keep up their allegiance to him , and come with intentions to continue wicked still : for so while he cannot prevent the actual performance of duty , ( which yet notwithstanding he had rather do , because he knows not but god may by that means sometime or other rescue these slaves of satan out of his hand ) he makes their services nothing worth , and renders them abominable to god. sixthly , in the manner of undertaking , duties are spoiled , when men have not a submissive ingenuity in them , by giving themselves up to the direction and disposal of the almighty ; but rather confine and limit god to their wills and desires . sometimes men by attempting of services to god , think thereby to engage god to humour them in their wills and ways . with such a mind did ahab consult the prophets about his expedition to ramoth-gilead ; not so much seeking gods mind and counsel for direction , as thinking thereby to engage god to confirm and comply with his determination . with the same mind did johanan and the rest of the people consult the lord , concerning their going down to aegypt , jer. . . though they solemnly protested obedience to what god should say , whether it were good or evil ; yet when the return from god , suited not with their desires and resolutions , they denied it to be the command of god ; and found an evasion to free themselves of their engagement , jer. . . such dealings as these being the evident undertakings of an hypocritical heart , must needs render all done upon that score , to be presumptuous temptings of god ; no way deserving the name of service . secondly , not only are services thus spoiled , in those wrong grounds and ways of attempting , or setting about them , but in the very act , or performance of them , while they are upon the wheel , ( as a potters vessel in the prophet ) they are often marred : and this satan doth two ways . ( ) by disturbing our thoughts , which should be attentive and fixed upon the service in hand . ( ) by vitiating the duty it self . first , by distracting or disturbing our thoughts . this is an usual policy of satan . those fowls which came down upon abrahams sacrifice , are supposed ( by learned expositors ) to signifie those means and ways by which the devil doth disorder and trouble our thoughts in religious services . and christ himself compares the devil stealing our thoughts from duty , to the fowls of the air , that gather up the seed as soon as it is sown . there are many reasons that may perswade us , that this is one of his master-pieces of policy . as ( ) in that the business of distraction is oft , easily done ; our thoughts do not naturally delight in spiritual things , because of their depravement ; neither can they easily brook to be pent in , or confined so strictly , as the nature of such imployments doth require ; so that there is a kind of preternatural force upon our thoughts , when they are religiously imployed ; which as it is in it self laborious : ( like the stopping of a stream , or driving jordan back ; ) so upon the least relaxing of the spring , that must bend our thoughts heaven-ward , they incline to their natural bend and current . as a stone rolled up a hill , hath a renitentia , a striving against the hand that forceth it , and when that force slackens , it goes down-ward . how easily then is it for satan to set our thoughts off our work ? if we slacken our care never so little they recoyle , and tend to their old byas ; and how easie is it for him to take off our hand ? when 't is so much in his power to inject thoughts and motions into our hearts ; or to present objects to our eyes , or sounds to our ears , which by a natural force raiseth up our apprehension to act : for in such cases , non possumus non cogitare : we cannot restrain the act of thinking , and not , without great heedfulness , can we restrain the pursuit of those thinkings and imaginations . ( ) satan can also do it insensibly ; our distractions or roveings of thoughts creep and steal upon us silently , we no more know oft , when they begin , than when we begin to sleep ; or when we begin to wander in a journey , where oft we do not take our selves to be out of the way , till we come to some remarkable turning . ( ) and when he prevailes to divide our thoughts from our duty , he always makes great advantage ; for thus he hinders ( at least ) the comfort and profit of ordinances . while we are busied to look to our hearts , much of the duty goeth by , and we are but as those , that in publick assemblies are imployed to see to the order and silence of others , who can be scarce at leasure to attend for their own advantage . besides , much of the sweetness of ordinances are abated by the very trouble of our attendance . when we are put to it ( as abraham was ) to be still driving away those fowls that come down upon our sacrifice , the very toil will eat out , and eclipse much of the comfort . thus also he ( at least ) provides matter to object against the sincerity of the servants of god ; and will assurly find a time , to set it home upon them to the purpose , that their hearts were wandring in their services . thus he further gets advantage for a temptation to leave off their duty , and will not cease to improve such distractions ( as we have heard ) to an utter overthrow of their services . nay , if he prevail to give us such distractions as wholly takes away our minds , and serious attentions from the service , then is the service become nothing worth , though the outward circumstances of attendance be never so exact and saint-like . who could appear in a more religious dress , than those in ezek. . . who came and sate , and were pleased with divine services ( as to all outward discovery ) as gods people ; yet was all spoiled with this , that their hearts were after their covetousness . now this distraction satan can work two wayes . first , by outward disturbances . he can present objects to the eyes , on purpose to entice our thoughts after them . the closing of the eyes in prayer , is used by some of the servants of god , to prevent satan's temptations this way . and we find , in the story of mr. rothwel , that the devil took notice of this in him , that he shut his eyes to avoid distraction in prayer . which implies , a concession in the devil , that by outward objects he useth to endeavour our distraction in services . the like he doth by noises and sounds . neither can we discover how much of these disturbances , ( by coughings , hemmings , tramplings , &c. which we hear in greater assemblies ) are from satan , by stirring up others to such noises . we are sure the damsel that had an unclean spirit , act. . that grieved and troubled paul ( going about these duties ) with her clamours , was set on by that spirit within her , to distract and call off their thoughts from the services , which they were about to undertake . besides , the common ways of giving trouble to the servants of god in outward disturbances , he sometimes ( though rarely ) doth it in an extraordinary manner : thus he endeavoured to hinder mr. rothwel from praying for a possessed person , by rage and blaspheming . the like hinderance we read , he gave luther , and others : and truly so strict an attendance in the exercise of our minds , spiritual sences , and graces , is required in matters of worship : and so weak are our hearts in making a resistance , or beating off these assaults , that a very smal matter will discompose us , and a smaller discomposure will prejudice and blemish the duty . secondly , he distracts or disturbs us also , by inward workings , and injections of motions , and representations of things to our minds : and as this is his most general and usual way , so doth he make use of greater variety of contrivance and art in it : as , first , by the troublesome impetuousness and violence of his injections , they come upon us as thick as hail . no sooner do we put by one motion , but another is in upon us : he hath his quiver full of these arrows , and our hearts ( under any service ) swarm with them , we are incessantly infested by them , and have no rest . at other times , when we are upon worldly business , we may observe a great ease and freedom in our thoughts ; neither doth he so much press upon us : but in these , satan is continually knocking at our door , and calling to us , so that it is a great hazard , that some or other of these injections may stick upon our thoughts , and lead us out of the way ; or if they do not , yet 't is a great molestation or toil to us . secondly , he can so order his dealings with us , that he provokes us sometimes , to follow him out of the camp , and seeks to ensnare us , by improving our own spiritual resolution and hatred against him ; even as courage whetted on and enraged , makes a man ventersome beyond the due bounds of prudence , or safety . to this end , he sometimes casts into our thoughts hideous , blasphemous , and atheistical suggestions , which do not only amaze us , but oftentimes engage us to dispute against them ; which , at such time , is all he seeks for : for , whereas in such cases we should send away such thoughts with a short answer , get thee behind me satan ; we by taking up the buckler and sword against them , are drawn off from minding our present duty . thirdly , he doth sometimes seek to allure , and draw our thoughts to the object , by representing what is pleasant and taking . ( ) he will adventure to suggest good things impertinently , and unseasonably , as when he puts us upon praying , while we should be hearing ; or while we are praying , he puts into our hearts , things that we have heard in preaching : these things , ( because good in themselves ) we are not so apt to startle at , but give them a more quick welcome . ( ) he also can allure our thoughts , by the strangeness of the things suggested ; sometimes we shall have hints of things which we knew not before , or some fine and excellent notions , so that we can scarce forbear turning aside after them , to gaze at them : and yet when all is done , except we wholly neglect the duty for them , they will so vanish , that we can scarce remember them when the duty is over . ( ) sometimes he suits our desires and inclinations with the remembrances of things that are , at other times , much in our love and affection ; and with these we are apt to comply : the pleasure of them making us forget our present duty . thoughts of estates , honours , relations , delights , recreations , or whatever else we are set upon at other times , will more easily prevail for audience now . fourthly , he hath a way to betray , and circumvent us , by heightning our own jealousies and fears against him ; and here he out-shoots us in our own bow : and by a kind of overdoing , makes us undoe our desired work . for where he observes us fearful , and watchful against wandring , he doth alarm us the more : so that ( ) instead of looking to the present part of duty ; we reflect upon what is past , and make enquiries , whether we performed that aright ? or whether we did not wander from the beginning ? thus our suspitions that we have miscarried , bring us into a miscarriage : by this are we deceived , and put off from minding what we are doing at present . or ( ) an eager desire to fix our thoughts on our present service , doth amaze and astonish us into a stupid inactivity , or into a saying , or doing , we know not what ; as ordinarily it happens to persons , that out of a great fearfulness to offend in the presence of some great personages , become unable to do any thing rig●t ; or to behave themselves tollerably well : or as an over-steady and earnest fixing the eye , weakens the sight , and renders the object less truly discernable to us . fifthly , sometimes the exercise of fancy acting or working according to some mistake which we have entertained ; as to the manner of performance , doth so hold our thoughts doing , that we embrace a cloud or shadow , when we should have looked after the substance . i will give an instance of this , in reference to prayer ; which ( i have observed ) hath been a snare and mistake to some , and that is this ; because in that duty , the scripture directs us to go to god , and to set him before us : therefore have they thought it necessary to frame an idea of god in their thoughts , as of a person present to whom they speak . hence their thoughts are busied , to conceive such a representation ; and when the shadow of imagination vanisheth , their thoughts are again busied to enquire , whether their hearts are upon god ? thus by playing with fancy , they are really less attentive upon their duty . sixthly , satan can lay impressions of distraction upon men , before they come to religious services , which shall then work , and shew their power to disturb , and divide our hearts ; which is by a strong prepossession of the heart , with any thing that we fear , or hope , or desire , or doth any way trouble us : these will stick to us , and keep us company in our duties , though we strive to keep them back . and this was the ground of the apostles advice , to the unmarried persons , to continue in a single life , ( times of persecution and distress nearly approaching , ) that they might attend upon the lord without distraction : implying , that the thoughtfulness , and more than ordinary carefulness , which would seize upon the minds of persons under such straits and hazards , would unavoidably follow them in their duties , and so distract them . secondly , the other way , ( besides this of distraction ) by which satan spoils our duties in the act of performance , is , by vitiating duty it self : and this he commonly doth three ways . first , when he puts men upon greater care for the outward garb and dress of a service , than for the inward work of it ; he endeavours to make some devotionaries deal with their duties , as the pharisees did with their cups , washing and adorning the out-side , while the inside is altogether neglected . thus the papists generally are for the outward pomp and beauty of services ; being only careful , that all things should have their external bravery : as the tombs of the prophets were painted and beautified , which yet were full of rottenness . and the generality of christians more taken up with this , than with the service of the heart : paul was so sensible of this snare , in the work of preaching , ( where ordinarily men cared for excellency of speech , or wisdom ) that he determines another course of preaching ; not notions , or rhetorick , and enticing words , but the doctrine of christ crucified in sincerity and plainness . 't is not indeed the outward cost and fineness of ordinances that god regards ; incense from sheba , and the sweet cane , from a far country are not to any purpose , where the heart doth not most design a spiritual service ; for these are rather a satisfaction to the humours of men , than to please god : an offering to themselves rather than to him . and therefore is it , that what jeremiah confessed they did , ( chap. . . ) in buying incense and the sweet cane , isaiah ( chap. . . ) seems to deny , thou hast bought me no sweet cane with money ; that is , though thou didst it , yet it was to thy self , rather than to me : i accepted it not , and so was it all one as if thou hadst not done it . secondly , duties and services are more apparently vitiated by humane additions : a thing expresly contrary to the second commandment , and yet is there a strange boldness in men this way , which sometimes riseth to such an height , that the plain and clear commands of god are violated , under the specious pretence of decency , order , and humility ; and nothing doth more take them , than what they devise and find out . satan knows how displeasing this is to god , and how great an inclination there is in men to be forward in their inventions , and self-devised worship ; that he can easily prevail with the incautious . this was the great miscarriage of the jewish nation all along the old testament : and of the pharisees , who though they declined the idolatries of their fathers ; yet were so fond upon their traditions , that they made their worship vain , as christ tells them . and this humour also in pauls time was insinuating it self into christians ; managed by a great deal of deceit , col. . . and shew of wisdom , vers . . which accordingly he doth earnestly fore-warn them of . there are indeed several degrees of corrupting a service or ordinance by humane additions ; according to which , 't is more or less defiled : yet , the least presumption this way , is an offence and provocation . thirdly , duties are vitiated in their excess . natural worship , which consists in fear , love , faith , humility , &c. can never be too much : but instituted worship may , men may preach too much , and pray too long , ( a fault noted by christ in the pharisees , they made long prayers ) even in duties ; a man may be righteous overmuch . timothy was so , in his great pains and over abstemious life , to the wasting of his strength , which the apostle takes notice of , and adviseth against it , drink no longer water , &c. the corinthians were so , when out of a high detestation of the miscarriage of the incestuous person , they were backward to forgive him , and to receive him into the church again . peter is another instance to us of excess ; jo. . . first , in a modest humility , he refuseth to let christ wash his feet : but after , understanding the meaning of it , then he runs to the other extream , and offers not only his feet , but his hands and his head . when the servants of god are conscious of defects in their services , ( as if they would make amends for these , by the length and continuance of their services ) they are easily drawn into an excess , every way disadvantagious to themselves , and the service . thirdly , when satans designs do not take to spoil the duties , either by the manner of the attempt , or in the act : he then seeks to play an after - game , and endeavours to spoil them , by some after-miscarriage of ours , in reference to these services . as first , when he makes us proud of them : we can scarce perform any service with a tollerable suitableness , but satan is at hand to instill thoughts of applause , vain glory , and boasting ; and we readily begin to think highly of our selves , and performances ; as if we were better than others , whom we are apt to censure , as low and weak in comparison of our selves . though this be an apparent deceit , yet 't is a wonder how much the minds , even of the best , are apt to be tainted with it ; even where there are considerable endeavours for humility , and self-denial , these thoughts are apt to get too much entertainment . now , though we run well , and attain some comfortable strength , and watchfulness in the services of god : yet , if they be afterward fly-blown with pride , or if we think to embalm them with praises , or reserve them as matter of ostentation ; though they be angels food , yet ( like the manna of the israelites , when kept too long ) they will putrifie , and breed worms , and so be good for nothing , after that we have been at the pains of gathering it . secondly , when well-performed services are perverted to security , then are they also spoiled ; we are ready to say of them , as the rich man of his abundance , soul take thine ease , thou hast much laid up for many years . satan is willing ( for a further advantage ) that we think our selves secure from him ; and as after a full meal , we are apt to grow drowsie : so after services , we are apt to think our selves out of harms way . the church after an high feast with christ , presently falls asleep , and highly miscarries in security , and neglect : by this means do the best of saints sometimes lose the things they have wrought , and throw down what they formerly built up . daemonologia sacra : or , a treatise of satans temptations : the second part. containing the manifold subtilties and stratagems of satan , for the corrupting of the minds of men with errour ; and for the destruction of the peace and comfort of the children of god. by r. g. london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part ii. chap. i. that it is satan's grand design to corrupt the minds of men with errour . the evidences that it is so . and the reasons of his endeavours that way . next to satan's deceits in tempting to sin and against duty , his design of corrupting the minds of men by errour calls for our search ; and indeed this is one of his principal endeavours , which takes up a considerable part of his time and diligence . he is not only called in scripture an vnclean spirit , but also a lying spirit , and there are none of these cursed qualifications that lie idle in him : as by his uncleanness we may easily conjecture his attempts upon the will and affections to defile them by lust ; so by his lying we may conclude that he will certainly strive to blind the understanding by errour . but a clear discovery of this we may have from these considerations . first , from god's interest in truth , in reference to his great designs of holiness and mercy in the world. truth is a ray and beam of him who is the father of lights . all revealed truths are but copies and transcripts of that essential , archetypal truth . truth is , the rod of his strength , psal . . . the scepter of his kingdom by which he doth subdue the hearts of men to his obedience and service in conversion . truth is that rock upon which he hath built his church , the foundations are the prophets and apostles , eph. . . that is , the doctrine of the prophets and apostles , in the scriptures of the old and new testament . truth is that great depositum committed to the care of his church , which is therefore called the pillar of truth : because as princes or rulers put their proclamations on pillars for the better information of their subjects , so doth his church hold out truth to the world. holiness is maintained by truth , our ways are directed by it , and by it are we forewarned of satan's devices . now the prince of darkness carrying himself in as full an opposition to the god of truth as he can in all his ways , god's interest in truth will sufficiently discover the devil's design to promote errour ; for such is his hatred of god , that ( though he cannot destroy truth , no more than he can tear the sun out of the firmament , yet ) he will endeavour by corrupting the copy , to disgrace the original ; though he cannot break christ's scepter , yet by raising errour he would hinder the encrease of his subjects ; though he cannot remove the rock upon which the church is built , he will endeavour to shake it , or to interrupt the building , and to tear down god's proclamation from the pillar on which he hath set it to be read of all ; and if we can conceive what an hatred the thief hath to the light , as it contradicts and hinders his designs , we may imagine there is nothing against which the devil will use greater contrivances than against the light of truth : he neither can , nor will make a league with any , but upon the terms that nahash propounded to the men of jabesh-gilead , that is , that he may put out their right eye , and so lay it for a reproach upon the israel of god. 't is the work of the holy spirit to lead us into truth , and by the rule of contraries 't is the devil's work to lead into errour . secondly , though the scripture doth charge the sin and danger of delusion and errour upon those men that promote it , to the deception of themselves and others , yet doth it chiefly blame satan for the great contriver of it , and expressly affirms him to be the grand deceiver : instruments and engeniers he must make use of to do him service in that work , but still it is the devil that is a lying spirit in their mouths ; 't is he that teacheth and prompts them , and therefore may they be called ( as elymas was by paul ) the children of the devil , or ( as cerinthus of old ) the first-born of satan . the church of corinth , among other distempers , laboured under dangerous errours , against which when the apostle doth industriously set himself , he doth chiefly take notice , . of the false-teachers who had cunningly wrought them up to an aptitude of declining from the simplicity of the gospel ; these he calls false-apostles , as having no commission from god , and satan's ministers , cor. . , . thereby informing us who it is that sends them out and imploys them upon this errand . . he especially accuseth satan as the great contriver of all this evil ; if any shut their eyes against the light , he gives this for the principal cause , that the god of the world blinded their minds : if any stumbled at the simplicity of the gospel , he presently blames the subtilty of the old serpent for it , cor. . . when false doctrine was directly taught , and varnished over with the glorious pretexts of truth , still he chargeth satan with it , vers . . no marvel , for satan himself is transformed into an angel of light ; where he doth not only give a reason of the corrupting or the adulterating the word of god by false-apostles , as vintners do their wines by mixtures , ( a metaphor which he makes use of , cap. . . ) that they learned it of satan , who abode not in the truth , but was a lyar from the beginning : but also , he further points at satan , to furnish us with a true account of the ground of that cunning craft which these deceitful workers used , while they metamorphosed themselves , by an imitation of the way and manner , zeal and diligence of the apostles of christ ; they were taught by one who had exactly learned the art of imitation , and who could , to all appearance , act to the life the part of an angel of light. and to take away all objection or wonder , that so many with such seeming earnestness and zeal , should give up themselves to deceive by false-doctrine : he tells us that this hath been the devil's work , from the first beguiling of eve , vers . . and that as he then made use of a serpent for his instrument , so ever since in all ages he hath made so often , and so much use of men as his emissaries , that it should now neither seem a marvel , nor a great matter to see the devil at this work by his agents . thirdly , that this is satan's great design , may be further cleared from the constant course of his endeavours . the parable of the tares , matth. . . shews , that satan is as busie in sowing tares , as the master of the field is in sowing wheat ; that by tares , not errors in the abstract , but men are to be understood , is evident from the parable it self ; but that which makes men to be tares , is sin and errour : so that in a complex sense , we are taught how diligent the devil , ( who is expressly signified by the enemy , vers . . ) is in that imployment , much of his time hath been taken up that way . there were false prophets ( saith peter , epist . . . ) and there shall be false-teachers ; that is , so it was of old , and so it will be to the end . the shortest abstract of satan's acts in this matter , would be long and tedious , judge of the rest by a few instances . in the apostles times , how quickly had the devil broached false doctrine ? that it was necessary to be circumcised , was early taught , acts . . in col. . . the vain deceit of philosophy , traditions , and the elements of the world , ( which were the body of mosaical ceremonies ) are mentioned as dangerous intrusions ; and in vers . . the worshipping of angels ( as it seems ) was pleaded for , with no small hazard to the church . the denial of the resurrection is expressly charged upon some of the corinthian church , cor. . . and that the resurrection is past already , tim. . . is affirmed to have been the doctrine of hymeneus , philetus , and others ; but these are comparatively little , to that gross errour of denying christ , jud. v. . or , that jesus is the christ , joh. . . or , jesus christ is come in the flesh , joh. . . which are branded for antichristian errours , and were boldly asserted by many false prophets that were then gone out into the world ; and to such a height came they at last , that they taught the lawfulness of committing fornication , and to eat things offered to idols , rev. . . all these falsehoods took the boldness to appear , before all the apostles were laid in their graves : and if we will believe what austin tells us from epiphanius and eusebius , there were no less than ten sorts of heretical antichrists in the apostle john's days , the simonians , menandrians , saturnilians . &c. this was an incredible increase of false doctrine in so short a time , and in the times and preachings of the apostles themselves , whose power and authority ( one would think ) might have made satan fall before them as lightning . what progress then in this work of delusion might be expected , when they were all removed out of the world ? they left indeed behind them sad predictions of the power of delusion in after-times , of your selves shall men arise , speaking perverse things . after my departing shall grievous wolves enter , &c. acts . . the spirit speaketh expressly , that in the latter times some shall depart from the faith , tim. . . and paul ( thess . . . ) prophesies of a general apostacy , upon the revealing of the man of sin , and the mystery of iniquity , and that these should be perilous times , tim. . . to the same purpose , john mentions the coming of the great antichrist , as a thing generally known and believed , joh. . . but before all these , christ also had fully forewarned his servants of false-christs , the power and danger of their delusion , and of the sad revolt from the faith which should be before his second coming , matth. . . and as we have heard , so have we seen , all ages since the apostles can witness that satan hath answered the prophecies that were concerning him : what a strange increase of errours hath been in the world since that time ? iraeneus and tertullian made catalogues long since , after them epiphanius , and eusebius reckoned about eighty heresies ; austin after them brings the number to eighty eight . now , though there be just exceptions against the largeness of their catalogues , and that it is believed by many , that there are several branded in their rolls for hereticks , that meerly suffer upon the account of their name and nation ( for barbarism , scythism , hellenism are mustered in the front ) and others also stand there , for very small matters ( as the quarto decimani , &c. ) and that some ought altogether to be crossed out of their books ; yet still it will appear that the number of errours is great , and that all those hard names have this general signification , that the devil hath made a great stir in the world by errour and opinion ; after times might also be summoned in to speak their evidence , and our own knowledg and experience might without any other help , sufficiently instruct us ( if it were needful ) of the truth of this , that errour is one of satan's great designs . secondly , let us next look into the reasons which do so strongly engage satan to these endeavours of raising up errours . if we set these before us , it will not only confirm us in our belief , that this is one of his main imployments , ( for if errour yield him so many advantages for the ruine of men , and the dishonour of god , there can be no doubt of his readiness to promote it . ) this also may be of use to put us in mind , who it is that is at work behind the curtain , when we see such things acted upon the stage , and consequently may beget a cautious suspition in our minds against his proceedings ; the reasons are such as these . first , errour is sinful , so that if satan should be hindred in his endeavours for any further mischief , than the corrupting of any particular person , yet he will reckon , that he hath not altogether lost his labour . some errours , that overturn fundamentals of faith , are as deadly poyson , and called expressly damnable by the apostle , pet. . . these heresies are by paul , gal. . . recounted among the works of the flesh , of which , he positively affirms , that they that do such things cannot inherit the kingdom of god : those that are of a lower nature , that do not so extreamly hazard the soul , can only be capable of this apology , that they are less evil ; yet as they are oppositions to truth ( propounded in scripture for our belief and direction ) they cease not to be sins , though they may be greater or less evils , according to the importance of those truths which they deny , or the consequences that attend them ; and if we go yet a step lower , to the consideration of those rash and bold assertions , about things not clearly revealed ; though they may possibly be true , yet the positiveness of avouchments and determinations in such cases , where we want sufficient reason to support what we affirm , ( as that of the pseudo-dionysius for the hierarchy of angels , and some adventurous assertions concerning god's secret decrees , and many other things of like nature ) are by the apostle , col. . . most severely taxed for an unwarrantable and unjust presumption , in setting our foot upon god's right ; as if such men would by violence thrust themselves into that which god hath reserved for himself , ( for so much the word intruding imports , ) the cause of this he tells us , is the arrogancy of corrupt reason , the fleshly mind , ( suitable to that expression , matth. . . flesh and blood hath not revealed it ; ) the bottom of it is pride , which swells men to this height ; and the fruit ( after all these swelling attempts ) is no other than ( as the apples of sodom ) dust and vanity , intruding into those things which he hath not seen , vainly puft up by his fleshly mind : if then satan do but gain this , that by errour ( though not diffused further than the breast of the infected party ) truth is denied , or that the heart be swelled into pride and arrogancy , or that he hath hope so to prevail , 't is enough to encourage his attempts . secondly , but errour is a sin of an encreasing nature , and usually stops not at one or two falshoods , but is apt to spawn into many others , ( as some of the most noxious creatures have the most numerous broods : ) for one errour hath this mischievous danger in it , that it taints the mind to an instability in every truth ; and the bond of stedfastness being once broken , a man hath no certainty where he shall stay : as a wanton horse once turned loose , may wander far . this hazard is made a serious warning against errour , pet. . . beware lest ye being led away with the errour of the wicked , fall from your own steadfastness . one errour admitted , makes the heart unsteady ; and besides this inconvenience , errour doth unavoidably branch it self naturally into many more , as inferences and conclusions resulting from it , as circles in water multiply themselves ; grant but one absurdity and many will follow upon it , so that 't is a miracle to find a single errour . these locusts go forth by bonds , as the experience of all ages doth testify , and besides the immediate consequences of an errour , which receive life and being together with it self , as twins of the same birth . we may observe a tendancy in errours , to others that are more remote , and by the long stretch of multiplyed inferences , those things are coupled together that are not very contiguous . if the lutherans ( 't is * dr. prideaux his observation ) admit vniversal grace , the huberians introduce vniversal election , the puccians natural faith , the naturalists explode christ and scriptures at last as unnecessary : this is then a fair mark for the devil to aim at , if he prevails for one errour , 't is an hundred to one but he prevails for more . thirdly , satan hath yet a further reach in promoting errour , he knows 't is a plague that usually infects all round about , and therefore doth he the rather labour in this work , because he hopes thereby to corrupt others , and infected persons are commonly the most busie agents ( even to the compassing of sea and land ) to gain prosilytes to their false perswasions . this harvest of satan's labour , is often noted in scripture , they shall deceive many , matth. . . many shall follow their pernicious ways , pet. . . how quickly had this leaven spread it self in the church of galatia , even to paul's wonder ? gal. . . i marvel , that you are so soon removed from him , that called you into the grace of christ , into another gospel . instances of the spreading of errour are frequent . pelagianism rose about the year , but presently spread it self in palestine , africa , greece , italy , sicily , france , and britain . arrianism , like fire in straw , in a little time brought its flame over the christian world , and left her wondring at her self , that she was so suddenly become arrian . socinianism had the like prevalency , laelius privately had sowed the seeds , and after his death faustus socinus his nephew did so bestir himself , that within ten years ( after his confident appearing ) whole congregations in sarmatia submitted themselves to his dictates , as calovius affirms , and within twenty or thirty years more several hundreds of churches in transilvania were infected , and within a few years more , the whole synod was brought over to subscribe to socinianism . we have also instances nearer home , after the reformation , in the raign of edward the sixth , how soon did popery return in its full strength when queen mary came to the crown ? which occasioned peter martyr ( when he saw young students flocking to mass ) to say , that the tolling of the bell overturned all his doctrine at oxford . and of late we have had the sad experience of the power of errour to infect , no errour so absurd , ridiculous , or blasphemous , but ( once broached ) it presently gained considerable numbers to entertain it . fourthly , errour is also eminently serviceable to satan for the bringing in divisions , schisms , rents , hatreds , heart-burnings , animofities , revilings , contentions , tumults , wars , and whatsoever bitter fruits , breach of love , and the malignity of hatred can possibly produce . enough of this might be seen in the church of corinth , the divisions that were amongst themselves were occasioned by it , and a great number of evils the apostle suspected to have been already produc'd from thence , as debates , envyings , wraths , strifes , back-bitings , whisperings , swellings , tumults , cor. . . he himself escaped not from being evilly intreated , by those among them that were turned from the simplicity of the gospel : the quarrelsome exceptions that they had raised against him , he takes notice of : they charged him with levity , in neglecting his promise to come to them , cor. . . they called him carnal , one that walked according to the flesh , chap. . . they taunted him as a contemptible fellow , ver . . they undervalued his ministry , which occasioned ( not without great apology ) a commendation of himself ; nay , they seemed to call him a false apostle , and were so bold as to challenge him for a proof of christ speaking in him , cor. . . if the devil had so much advantage from errour that was but in the bud , and that in one church only ; what may we imagine hath he done by it , when it broke out to an open flame in several churches ? what work do we see in families when an errour creeps in among them ? the father riseth up against the son , the son against the father , the mother against the daughter , the daughter against the mother : what sad divided congregations have we seen ? what fierceness , prejudices , slanders , evil-surmises , censurings , and divisions hath this brought forth ? what bandying of parties against parties , church against church , hath been produced by this engine ? how sadly hath this poor island felt the smart of it , the bitter contests that have been betwixt presbyterian and independent , betwixt them and the episcopal ? makes them look more like factious combinations , than churches of christ . the present differences betwixt conformists and nonconformists ( if we take them , where they are lowest ) they do daily produce such effects , as must needs be very pleasing and grateful to the devil , both parties mutually objecting schism , and charging each other with crime and folly ; what invectives and railings may be heard in all companies ? as if they had been at the greatest distances in point of doctrine . but whosoever loseth , to be sure the devil gains by it . hatreds , strife , variance , emulations , lyings , railings , scorn and contempt , are all against the known duty of brotherly kindness , and are undoubted provocations against the god of love and peace : what can we then think of that can be so useful to satan as errour , when these abovementioned evils are the inseparable products of it ? the modestest errours that ever were among good men are still accompanied with something of these bitter fruits . the differences about meats and days ( when managed with the greatest moderation ) made the strong to despise the weak , as silly , wilful , factious humorists ; and on the contrary , the weak judged the strong , as prophane , careless , and bold despisers of divine institutions , for so much the apostle implyes , rom. . . let not him that eateth , despise him that eateth not ; and let not him which eateth not , judge him that eateth . but should we trace errour thorow the ruines of churches , and view the slaughters and bloodshed that it hath occasioned ; or consider the wars and desolations that it hath brought forth , we might heap up matter fit for tears and lamentations , and make you cease to wonder that satan should so much concern himself to promote it . fifthly , the greatest and most successful stratagem for the hindering a reformation , is that of raising up an army of errours . reformation of abuses , and corruptions in worship or doctrine , ( we may well suppose ) the devil will withstand with his utmost might and policy , because it endeavours to pull that down which cost him so much labour and time to set up , and so crosseth his end . they who are called out by god to jeopard their lives in the high places of the field , undertake an hard task in endeavouring to check the power of the mighty , whose interest it is to maintain those defilements , which their policy hath introduced , to fix them in the possession of that grandeur and command which so highly gratifies their humours , and self-seeking aspiring minds : but satan knowing the strength of that power , which hath raised them up to oppose , with spiritual resolution , the current of prevailing iniquity , usually provides himself with this reserve , and comes upon their backs with a party of deluded erronious men raised up from among themselves , and by this means he hopes either to discourage the undertakers for reformation , by the difficulty of their work ( which must needs drive on heavily , when they that should assist prove hinderers , ) or at least to straiten and limit the success : for by this means ( . ) he divides the party , and so weakens their hands . ( . ) he strengthens their enemies , who not only gather heart from these divisions ( seeing them so fair a prognostick of their ruine , ) but also improve them , by retorting them as an argument , that they are all out of the way of truth . ( . ) the erroneous party in the rear of the reformers , do more gall them with their arrows ( even bitter words of cursed reviling , ) and more hazard them with their swords and spears of opposition , than their adversaries in the front against whom they went forth . in the mean while , they that stand up for truth , are as corn betwixt two milstones ; oppressed with a double conflict , beset before and behind . this hath been satan's method in all ages . and indeed policy it self could not contrive any thing that would more certainly obstruct reformation than this . when the apostles ( who in these last days were first sent forth ) were imployed to reform the world , to throw down the ceremonies of the old testament , and heathen worship , satan had presently raised up men of corrupt minds to hinder their progress ; what work these made for paul at corinth , and with the galatians , the epistles to those churches do testify . the business of these men was to draw disciples after them from the simplicity of the gospel , nay to another gospel ; and this they could not do but by setting up themselves , boasting of the spirit , carrying themselves as the apostles of christ , and contemning those that were really so , insinuating thereby into the affections of the seduced , as if they zealously affected them , and that paul was but weak and contemptible , nay their very enemy for telling them the truth . what unspeakable hindrance must this be to paul ? what grief of heart ? what fear and jealousie must this produce ? he professeth he was affraid lest he had bestowed upon them labour in vain , gal. . . and that he did no less than travel of them in birth the second time ; vers . . if one alexander could do paul so much evil , by withstanding his words , that he complains of him , and cautions timothy against him . if one diotrephes , by prating against john with malicious words , prevailed with the church , that they received not him , nor the brethren ; what hurt might a multitude of such be able to do ? in the primitive times of the church , after the apostles days ; when those worthies were to contest with the heathen world , the serpent cast out of his mouth water , as a flood , after the woman : ( which most interpret to be a deluge of heresies : and some particularly understand it of the arrian heresie ) that he might hinder the progress of the gospel . which design of his did so take , that many complaints there were , of hindring the conversion of the heathens , by the errours that were among christians . epiphanius tells us , that pagans refused to come near the christians , and would not so much as hear them speak , being affrighted by the wicked practices and wayes of the priscilianists . austin complains to the same purpose , that loose , and lascivious hereticks administred matter of blaspheming to the idolatrous heathens . in after-times , when religion grew so corrupt by popery , that god extraordinarily raised up luther , calvin , and others in the fifteenth , and sixteenth centuries ; to discover those abominations , and to bring back his people from babylon . the devil gave them no small trouble by a growth of errours , so that they were forced to fight against the papists before , and those philistines behind ; insomuch , that reformation attained not that height and universality , which might rationally have been expected from such blessed undertakings . this was the conjecture of many , particularly of our country-man , dr. prideaux , that if these fanatick enthusiasts ( which with so great a scandal to the gospel then brake forth ) had not retarded and hindred those glorious proceedings ; that apocalyptical beast of rome , had been not only weakned and wounded , but utterly overthrown and slain . in particular cities , where any of the faithful servants of christ endeavoured to detect the errours of popery , these instruments of satan were ready to joyn with the common adversary in reproaches and disturbances : how they opposed musculus at augusta ; and with what fierceness they called him viper , false prophet , woolf in sheeps cloathing , &c. you may see in those that write his life . how these men hindred the gospel at limburg , against junius ; at zurich , against zuinglius ; at ausburg , against vrbanus regius ; you may also see in their lives . in all which , and others of like nature , you will still find , ( ) that there was never a reformation begun , but there were erroneous persons to hinder and distract the reformers . ( ) that these men expressed as great hatred against the reformers , and oftentimes more , than against the papists : and were as spitefully bitter in lies , slanders , and scorns against them , as the papists themselves . sixthly , satan can also make use of errour , either to fix men in their present mistaken wayes , and careless course ; or as a temptation to atheism ; varieties or opinions and doctrines , do amuse , and amaze men ; while one cryes , lo here is christ , and another , lo he is there . men are so confounded , that they do not know what to chuse . 't is one of the greatest difficulties to single out truth , from a croud of specious confident pretences ; especially , seeing truth is modest , and oftentimes out-noised by clamorous bold errour : yea , sometimes out vyed by the pretensions of spirit , and revelation , in an antiscriptural falshood . at what a loss is an unskilful travellour , where so many wayes meet ? while one party cries up this , another that , mutually charging one another with errour . they , whose hearts are any thing loosened from a sence and reverence of religion , are easily tempted to disbelieve all . thus errour leads to atheisme , and layes the foundation for all those slanderous exceptions against scripture , by which godless men usually justifie themselves in their religion . now , though all wicked men are not brought to this , because the consciences of some , do so strongly retain the sentiments of a deity , that all satans art can not obliterate those characters ; yet , the consideration of the multitude of errours doth rivet them in the perswasion of the truth , and goodness of that way of religion , wherein they had been educated . papists are hardned by this ; and though they have no reason to boast of their unity among themselves , as they have been often told ; and now of late , by dr. stillingfleet : ( who hath manifested , that their divisions among themselves , are as great , and managed with as great animosity , as any amongst us ; ) yet are their ears so beaten with the objection of sects and schisms elsewhere , that they are generally confirmed to stay where they are . besides , this is a stumbling-block which the devil throws in the way of poor ignorant people ; if they are urged to a serious strictness in religion , they are affrighted from it , by the consideration of sects and parties , and the woful miscarriages of some erronious persons , that at first pretended to strictness ; imagining , that strictness in religion , is an unnecessary dangerous thing ; and that the sober godly christians , are but a company of giddy , unsetled , conceited , precise persons , who will in a little time run themselves into madness and distraction ; or into despair . and thus out of fear of schism or errour , they dare not be religious in good earnest ; but content themselves with drawing near to god with their mouthes , and confessing him with their lips , whilst their hearts are far from him , and in their works they deny him . there is such a propensity in the hearts of men , to be staggered by the multitude and boldness of errours , that the apostle paul expresseth a sence of it , and seems tenderly careful to avoid that blow , ( which he knew satan would readily give through that consideration ) by the apology that he makes for god , in his holy , wise , providential permission of them , cor. . . there must be heresies among you . his intent , is not barely to put them off with this ; that heresies are unavoidable ; but to satisfie them , that there is a necessity of them : and that they are useful , as god's furnace and fan , to purifie and to cleanse , that they which are approved , may be made manifest . the like care he hath , in tim. . , . upon the mention of the errour of hymeneus , and philetus , where he obviateth the offence that might arise , by reason of their apostacy : partly by removing the fears of the upright , in affirming their safety , whatever became of other men , seeing the foundation of god standeth sure : and partly , by declaring it , no more suitable or dishonourable for god to permit the rise of errours in his church , than for great men to have in their houses , not only vessels of gold and silver , but also of wood and of earth ; some to honour , and some to dishonour . by these very apologies , it appears , that satan by this device of errour , designs to shake mens faith , and to drive them from their religion . seventhly , neither can this , that corrupt doctrines bring forth corrupt practices , be of any less weight with satan ; or less engageing , for the pursuit of this design , than any of the fore-mentioned reasons . corrupt doctrines are imbraced as the very truth of god by the deluded ; and one way or other , directly , or consequentially they lead on practice ; and that with the highest security , and confidence ; as if they were very truths indeed . the devil then hath this great advantage by errour ; that if he can but corrupt the minds of men ; especially in the more weighty and fundamental points of religion : then by a great ease , and without any more labour , he hath gained them to the practice of whatsoever these corrupted principles will lead unto . no course can be taken , that with greater expedition and prevalency , can introduce profane debaucheries than this . thus he conquers parties and multitudes , as a victorious general takes cities , and whole countries by surrender : whereas his particular temptations to sin , are but inconsiderable , less successful , picqueerings in comparison : and when he hath once corrupted the understandings of men , he hath by that means , a command over their consciences ; and doth not now urge to evil , in the notion of a devil , or tempter ; but as an angel of light , or rather as an vsurper of divine authority : he requires , he commands these wicked practices , as necessary duties ; or at least , gives a liberty therein , as being harmless allowances . this difference was of old observed in satans management of persecution , and errour ; that in the former , he did compel men to deny christ : but by the latter , he did teach them . that the lives and practices of men , are so concerned by corrupt doctrines , may appear to any , that are but indifferently acquainted with scripture , or history . we are told by the apostle paul , that faith and conscience stand so related to each other , that they live and die together ; and that when the one is shipwracked , the other is drown'd for company . in phil. . . he seems severely harsh against those of the concision , he calls them dogs , beware of dogs ; beware of evil workers . the reason of which expression , ( i apprehend ) lyes not so much in these resemblances , that dogs spoyl the flock , by devouring ; or that they are fawning creatures : or that they are industrious in prosecution of their prey : ( though in all these particulars , false teachers may be compared to dogs ; for they spare not the flock , they compass sea and land , to gain disciples , and they intice them with fair speeches : ) but rather , he intends the similitude , to express the prophane life , and carriage of these seducers ; for dogs are filthy creatures , to a proverb , the dog to his vomit . and common prostitutes , for their uncleanness , were called dogs , in the old testament . so some expound , deut. . . the hire of a whore , or the price of a dog. and we have full and clear descriptions of seducers , from their wicked and abominable practices . . pet. . . they that walk after the flesh , in the lust of uncleanness , and despise government ; presumptuous are they , self-willed , they are not afraid to speak evil of dignities . vers . . having eyes full of adultery , and that cannot cease from sin : an heart exercised with covetous practices ; cursed children . vers . . they allure through the lusts of the flesh , through much wantonness . — jude vers . . there are certain men crept in unawares , who were before of old , ordained to this condemnation ; ungodly men , turning the grace of god into lasciviousness . vers . . these are murtherers , complainers , walking after their own lusts , &c. . tim. . vers . , , , . men shall be lovers of their own selves ; coveteous , boasters , proud , blasphemers , disobedient to parents , vnthankful , vnholy , without natural affection , truce-breakers , false accusers , incontinent , fierce , despisers of those that are good , traitors , heady , high-minded , lovers of pleasures , more than lovers of god : of this sort are they which creep into houses . — all which , do set forth heretical persons as the most scandalous wicked wretches that we shall meet with : grosly filthy in themselves , corrupted in all the duties of their relations , natural , and civil ; defiled in all the ways of their converse with men. neither are these wicked practices issuing from gross errours , to be looked upon as rare , accidental , or extraordinary effects thereof , but as the natural and common fruits of them : for christ makes this to be the very special property and note , whereby false prophets may be discovered . matth. . . ye shall know them by their fruits : do men gather grapes of thornes , or figs of thistles ? &c. these fruits , were not their doctrines , but their lives : ( for to know false prophets by false doctrines is no more , than to know false doctrine by false doctrine . ) if any object , that many false teachers appeared in the shape of seeming holiness , and strictness of life ; they may be answered , from christ's own words : for there he tells us , ( to avoid mistakes ) that their first appearance , ( and it may be the whole lives of some of the first seeds-men of any errour ) is under the form of sanctity : they come to you in sheeps-cloathing ; in an outward appearance of innocency , and plausible pretences : but then he adds , that their fruits afterward will discover them . a tree at its first planting , is not discovered what it is ; but give it time to grow to its proper fruitfulness , and then you may know of what kind it is : so that we need not affirm , that damnable doctrines produce wicked lives in all that entertain them at the very first ; 't is enough for discovery , if there be a natural , consequential tendency in such doctrines , to practical impieties ; or that at last , they produce them , though not in all , yet in many . and that this matter hath been always found to be so , all history doth confirm . such there were in the apostles dayes , as is evident , by their complaints . such there were in the church of pergamos , rev. . . thou hast them that hold the doctrine of balaam ; who taught balak to cast a stumbling-block before the children of israel ; to eat things sacrificed unto idols , and to commit fornication . there were also , the nicolaitans , of whom christ declares his abhorrency . vers . . in the church of thyatira , there was the woman jezebel , who taught and seduced many of that church , to the like abominable doctrines and practices . vers . . besides these , the apostle john was troubled with the abominable gnosticks . the filthy carpocratians , who taught , that men must sin , and do the will of all the devils , or else they could not evade principalities and powers ; who would no otherwise be pleased to suffer them to escape to the superiour heavens . of these men , and their licencious doctrine doth he speak , john. . . &c. that they that are born of god indeed , must not , dare not , cannot give themselves up to a liberty in such abominations . the same fruits of corrupt doctrine appeared after the apostles dayes . what was montanus but an impure wretch ? what were his two companion prophetesses , priscilla , and maximilla , but infamous adulteresses ? the priscillianists , the manichees , and abundance more , left the stink of their prophaneness behind them ; by reason of whom , ( according to peters prophesie , pet. . . ) the way of truth was evil spoken of . later times have also given in full evidence of this truth . how shameful and abominable were the lives of john of leyden , and the rest of those german enthusiasts ? who reads the story of hacket , and coppinger , without detestation of their wicked practices ? what better have the familists , and libertines of new and old england been ? some were turned off to highest ranting , in all prophaneness of swearing , drinking , adultery , and the defying of a godly life : and this , under the unreasonable boast of spirit and perfection . the heavens may blush , and the earth be astonished at these things ! but in the mean time , satan huggs himself in his success ; and encourageth himself to further attempts in propagating errour , seeing it brings in so great an harvest of sin. eighthly , in this design of false-doctrine , satan is never altogether out : if he cannot thus defile their lives , yet 't is a thousand to one , but he obstructs their graces by it . what greater hinderance can there be to conversion , than errour ? the word of truth is the means by which god , through his spirit , doth beget us ; 't is part of that image of god that is implanted in us : 't is god's voice to the soul , to awaken it . it cannot then be imagined that god will give the honour of that work to any errour : neither can truth take place , or have its effect upon a soul fore-stalled with a contrary falshood . falshood in possession , will keep truth at the door . neither is conversion only hindred , by such errours as directly contradict converting truths ; but also by collateral non-fundamental errours . as they fill the minds of men with prejudice against those that profess another perswasion ; so that for their own beloved errours-sake , men will not entertain a warning , or conviction from those that dissent from their opinions : they first account them enemies , and then they despise their message . 't is no small matter in satans way , to have such an obstruction at hand , in the grand concern of conversion . yet this is further serviceable to him , to hinder , or weaken the graces of the converted already : if he can set god's children a madding upon errour , or make them fond of novelties ; he will by this means exhaust the vigour and strength of their hearts ; so that the substantials of religion will be neglected . for as hurtful plants engross all the moisture and fatness of the earth where they stand , and impoverish it into an inability , for the nourishment of those that are of greater worth : so doth errour possess it self of the strength of the spirit ; and in the mean time , neglected graces dwindle into emptiness , and fade as a leaf . the most curious questions and opinions that are , contribute nothing to the establishment of the heart ; 't is only grace that doth that . heb. . . the heart is established with grace , and not with disputes about meats : nay , they do grace a prejudice , in that they make it sick and languishing : for to that sence is the original , in tim. . . doting about questions , or growing diseased , because of the earnest prosecution of opinions . ninthly , errour hath yet another mischief in it , which makes it not a little desirable to satan ; and that is the judgment , or punishment that it brings . so that it every way answers the devils hatred against both soul and body . the blessings of prosperity and peace do attend the triumphal chariot of truth . psal . . , . truth shall spring out of the earth , and righteousness shall look down from heaven . and then it follows , that the lord shall give that which is good , and our land shall yield her increase . but on the contrary , errour doth more provoke god than men are aware . how often did god desolate the israelites , set a fire in their cities , and gave them into the hands of their enemies , because of their changing the truth of god into a lye ; and worshipping and serving the creature more than the creator ? god left not the church of pergamos , and thyatira without severe threatnings for the errour of the nicolaitans . rev. . . repent , or else i will come unto thee quickly . vers . . i will cast them into great tribulation , except they repent of their deeds , and i will kill her children with death . and accordingly , god fulfilled his threatning upon them , by bringing in the saracens to desolate them , and to possess their land : as he also brought the goths upon the empire , for the arrian heresie . how is satan pleased to labour in a design that will kindle the wrath of the almighty ? chap. ii. of the advantages which satan hath , and useth , for the introduction of errour . as , ( . ) from his own power of spiritual fascination . that there is such a power , proved from scripture , and from the effects of it . ( . ) from our imperfection of knowledge ; the particulars thereof explained . ( . ) from the byass of the mind . vvhat things do byas it ; and the power of them to sway the understanding . ( . ) from curiosity . ( . ) from atheistical debauchery of conscience . that satan may the better speed in his design , he carefully takes notice of , and diligently improves all advantages . indeed all his stratagems are advantages taken against us , ( for so the apostle in his caution to the corinthians calls his devices , lest satan should get an advantage of us , cor. . . ) but here , i only understand those that are more general , which are the grounds and encouragements to his particular machinations against men , and which also direct him in his procedure . these are first , satan's own power of spiritual fascination , by which he infatuates the minds of men , and deludes them , as the external senses are deceived by inchantments or witchcraft . that satan is a cunning sophister , and can put fallacies upon the understanding ; that by subtile objections or arguments he can obtrude a falshood upon the belief of the unskilful and unwary ; that he can betray the judgment by the affections , are things of common practice with him . but that which i am now to speak of , is of an higher nature , and though it may ( probably ) take in much of his common method of ordinary delusion , yet in this it differs , ( at least ) that 't is more efficacious and prevalent ; for as his power over the children of disobedience is so great that he can lead them captive at his will , ( except when he is countermanded by the almighty , ) so hath he ( by special commission ) a power to lead those to errour effectually , ( without missing his end ) that have prepared themselves for that spiritual judgment by a special provocation ; and for ought we know , as he hath an extraordinary power which he exerts at such times , so may he have an extraordinary method which he is not permitted to practise daily , nor upon all . that such a power as this the devil hath , is believed by those , whose learning and experience have made their judgments of great value with serious men ; and thus some do describe it , 't is a delusion with a kind of magical inchantment ; so calvin : a satanical operation whereby the senses of men are deluded ; thus perkins : who after he had asserted that satan can corrupt the fantasy or imagination , he compares this spiritual witchcraft to such diseases of melancholy , that make men believe that they are , or do , what they are not or do not , ( as in the disease called lycanthropia : ) and to the inchantments of jannes and jambres , who deluded the senses of pharaoh . others more fully call it , a more vehement operation of the great impostor , whereby he obtrudes some noxious errour upon the mind , and perswades with such efficacy , that it is embraced with confidence , defended strenuously , and propagated zealously . a particular account of the way and manner by which the devil doth this , is a task beyond sober enquiry ; it may suffice us to know that such power he hath , and this i shall confirm from scripture , and from the effects of such delusion . first , there are several scriptures which assert a power in satan to bewitch the minds of men into errour , from which i shall draw such notes as may confirm , and in part explain this truth in hand . and i shall begin with that of gal. . . o foolish galatians , who hath bewitched you , that you should not obey the truth , &c. the word which the apostle here useth for bewitching , ( as ( grammarians and criticks note ) is borrowed from the practice of witches and sorcerers , who use by secret powers to bind the senses , and to effect mischiefs . 't is true he speaks of false apostles , but he intends satan as the chief workman ; and this he transfers to signify satan's power upon the mind , in blinding the understanding for the entertainment of errour . neither can any thing be objected why this place should not prove a fascinating power in satan ( such as we have been speaking of ) but this , that it may be supposed to intend no more than an ordinary powerful perswasion by arguments : yet this may be answered , not only from the authority of learned interpreters , who apprehend the apostle and his expression to intend more , but also from some concomitant particulars in the text. he calls them foolish galatians , as we translate it , but the original goes a little higher , to signify a madness ; and withall , he seems to be surprized with wonder at the power of satan upon them , which had not only prevailed against the truth , but against such evident manifestations of it as they had , when they were so plainly , fully and efficaciously instructed ; for before their eyes jesus christ had been evidently set forth : which expressions and carriage cannot rationally be thought to befit a common ordinary case . next to this , let us a little consider that famous scripture , in thess . . , , . whose coming is after the working of satan , with all power — and for this cause , god shall send them strong delusions , that they should believe a lye — . i shall from this place observe a few things , which if put together , will clear the truth we speak of : as first , in this delusion here mentioned , the apostle doth not only set down extraordinary outward means , ( as signs , and lying wonders ) but also suits these extraordinary means with a sutable concomitant inward power ; for , by power i do not understand ( as some ) a power of shewing signs , and doing wonders , as if the apostle had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the power of signs and wonders , for the words will not well bear that without some unnatural straining : but i understand by it , a power distinct from the signs and wonders by which he moves their hearts to believe , by an inward working upon their minds , striking in with the outward means of lying miracles propounded to their senses . and we may the better satisfy our selves in this interpretation , if we compare it with rom. . . where not only the power of doing wonders is expressed by a phrase , proper and different from this of the text in hand , through mighty signs and wonders , or in the power of signs and wonders , but it is also clearly distinguished from the power of the spirit of god in working upon the hearts to make those wonders efficacious and perswasive ; so that , as in the spirit of god we observe a power to do wonders , and a power to work upon the heart by these wonders , we may conclude that this wicked spirit hath also ( in order to sin and delusion ) this twofold power . but secondly , i note further , that this power is called a special energy of peculiar force and efficacy in its working , the strange inexpressible strength of it seems to stand in need of many words for explanation : he calls it all power ( which as well notes the degree and height , as the variety of its operations , ) and then the energy , the virtue , operativeness and strength of power . thirdly , 't is also to be observed that satan's success and exercise of this power of delusion depends upon the commission of god , and that therefore 't is extraordinary , and not permitted to him but upon special occasions and provocation , for this cause god shall send , &c. fourthly , the success of this power when exercised , is certain . they are not only strong delusions in regard of the power from whence they come , but also in regard of the event , those upon whom they come cannot but believe . infatuation and pertinaciousness are the certain fruits of it . fifthly , the proof of all is manifest in the quality of the errours entertained , for they are palpable gross lyes , and yet believed as the very truths of god , and they are in such weighty points as do evidently determine the soul to ruine , lies to be damned , which two things are sufficient proofs of spiritual fascination . it being unimaginable that rational men ( and especially such as were instructed to a belief of a contrary truth ) should so far degenerate from the light of reason , as to be deluded by gross and apparent lyes , and of such high importance , except their minds had been blinded in some extraordinary way . some further confirmation may be added to this truth from king. . . and there came forth a spirit and stood before the lord , and said , i will perswade him — i will go forth , and i will be a lying spirit in the mouth of all his prophets , and he said , thou shalt perswade him , and prevail also . i might here take notice of satan's readiness in this work , as wanting neither skill nor will , if he were but always furnished with a commission ; as also the powerful efficacy of spiritual witchcraft , where it pleaseth the lord to permit to satan the exercise of his power , thou shalt perswade , and prevail also . but that which i would observe here , is something relating to the manner of his proceeding in these delusions : he attempted to deceive the false prophets , and by them to delude ahab ; and both , by being a lying spirit in the mouth of the prophets : which necessarily , ( as peter martyr observes ) implies , ( ) that satan had a power so strongly to fix upon their imaginary faculty , the species , images , or characters of what was to be suggested , that he could not only make them apprehend , what he presented to their minds ; but also , make them believe , that it was a divine inspiration , and consequently true : for these false prophets did not speak hypocritically , what they knew to be false , but what they confidently apprehended to be true ; as appears by the whole story . ( ) he could irritate , and inflame their desire to publish these their perswasions to the king , after the manner of divine prophecies . ( ) he had a further power of perswading ahab , that his prophets spake truth . that passage of rom. . . god gave them over to a reprobate mind , — doth give some account how men are brought by the devil into these false perswasions . a reprobate mind , is a mind injudicious ; a mind that hath lost its power of discerning . 't is plain then , that he can so besot and blind the mind , that it shall not be startled at things of greatest absurdity , or inconveniency . if any yet further enquire , how he can do these things ? we must answer , that his particular ways and methods , in this case , we know not ; only it may be added , that ephes . . . paul tell us , he can make their minds vain , and darken their understandings . by mind , the seat of principles is commonly understood . by understanding , the reasoning , or discursive faculty , which is the seat of conclusions : so that his power seems to extend to the obliterating of principles ; and can also disable them to make right inferences : insomuch , that he wants nothing , that may be necessary to the begetting of strong perswasions of any falshood , which he suggests ; according to what is intimated , gal. . . this perswasion cometh not of him that called you : that is , not of god , but of the devil . from all these scriptures , then it appears , that this spiritual fascination , is a power in satan which he exerts , by special commission , upon those that receive not the truth in the love of it , by which be can so strongly imprint falshoods upon their minds , that they become unable to discern betwixt truth , and a lye ; and so by darkning their vnderstanding , they are effectually perswaded to believe an errour . secondly , there is yet another proof of this spiritual witchcraft , from the consideration of the effects of it upon the deluded : and the uncouth , strange unnatural way of its proceeding . let all particulars of this kind be put together , and it will not be found possible to give any other rational accompt of some errours , than that of extraordinary delusion . first , let us take notice of the vileness and odiousness of some errours that have prevailed upon men ; some have been plainly sottish ; so evidently foolish , that it cannot be imagined , that men that entertained them , had at that time the use of reason , or any competent understanding . this very consideration , the prophet isaiah insists upon largely , chap. . from vers . . to vers . . where he taxeth them smartly , for the senceless doltishness of their errour , in worshiping idols : he tells them , the matter of it is the work of nature ; a cedar , oak , or ash , that they themselves ( possibly ) had planted , and the rain did nourish it . vers . . he tells them also , that the form of it , was from the art of the workman , the smith , or carpenter . vers . , . the smith with the tongs , both worketh in the coals , and fashioneth it with hammers , and worketh it with the strength of his arms. — the carpenter stretcheth out his rule , he marketh it out with a line , he fitteth it with planes , and he marketh it out with a compass . — he further minds them , that without any reverence , they make use of the residue of the materials ; out of which , they formed their idol to common services of dressing their meat , and warming themselves ; he burneth part thereof in the fire , with part thereof he eateth flesh , he roasteth roast , and is satisfied ; yea , warmeth himself , and saith , aha , i am warm , i have seen the fire . vers . . then he accuseth them of sottishness ; in that , the residue thereof he maketh a god , even his graven image , he falleth down to it , and worshipeth it , and prayeth unto it , and saith , deliver me , for thou art my god , vers . . and from all this he concludes , that seeing this is so directly contrary to common reason and understanding , ( which . in the ordinary exercise of it , would easily have freed them from such a dotage : for if they had but knowledge or understanding to say , i have burnt part of it in the fire ; i have baked bread , and shall i make the residue an abomination ? — vers . . they could not have been so foolish , ) it must then , of necessity , be a spiritual infatuation . their eyes were shut that they cannot see , and their hearts , that they cannot understand — vers . . a deceived heart hath turned him aside — vers . . other errours there are , that lead to beastly , and unnatural villanies ; such as directly cross all the sober principles of man-kind , the natural principles of modesty , the most general and undoubted principles of religion , and holiness . as when adulteries , swearing , ranting , going naked , cruelties , murthers , outragious confusions , and madness , are cloathed with pretences of spirit , revelation , freedom in the use of the creature , exercise of love , and having all things common , &c. ( of which , sad instances have been given more than once . ) let any sober man consider , how it could come to pass , that men that have reason enough to defend them against such furies , and the knowledge of scripture , which every-where ( with the greatest happiness imaginable , and highest earnestness ) doth prohibit such practices as most abominable , and doth direct to a sober , just , modest , humble , inoffensive life , should entertain notwithstanding , such errours , as transform men into beasts , monsters , or rather devils ; and religion , into the grossest impieties : and all this , as the perfection and top of religious attainment , commanded in the word of god , or by his spirit ; and well-pleasing to most holy and pure divine majesty ? let it ( i say ) be left to the consideration of men , how it should be , without some such extraordinary cause as hath been mentioned ? secondly , let it be observed also , that some errours bring with them some extraordinary , strange , unnatural , unusual actions ; and put men into such odd garbs , postures , and behaviours , that it is easie to see , they are acted by a force , or power , not humane . some have been carried to do things , beyond whatsoever might have been expected from the age and capacities of the parties ; as extasies , trances , and quakings of little children ; their prophesying , and speaking scripture-threatnings after such fits . some have been acted in a way of extatical fury ; as * montanus , of whom eusebius witnesseth : that sometimes he would be seized upon , by a kind of malignant spirit , and would suddenly-break forth into a rage and madness ; and presently utter rash and bold speeches , strange unusual voices , with prophesyings ; insomuch , that he was judged by those that saw him , to be acted by the devil . others have been as in a more sober spiritual rapture : an instance whereof i shall give you from mr. baxter in these words ; i have heard from an ancient godly man , that knew arthington , and coppinger ; that they were possessed with the spirit of the grundletonians . the same man affirmed , that he went but once among them himself , and after prayer , they breathed on him , as giving him the holy ghost ; and he was so strangely transported for three days , that he was not the same man ; and his family wondred what was the matter with him : he had no confession of sin , but an elevated strain in prayer , as if he had been in strange raptures : and after three days he was as before , and came no more at them . some have been carried into childish , and ridiculous actions ; such was the behaviour of jo. gilpin , in his delusion at kendal in westmerland ; as his going to the fidlers house , playing upon a base viol , in token of spiritual melody ; his creeping up the streets upon hands and knees , in token of bearing his cross ; his making marks on the ground , and beating it , as his mortification of sin : and a great many more things of like nature . such things as these , are as spiritual marks and characters engraven upon errours , by which a diabolical power , moving and acting such deluded creatures , ( like so many puppits ) is evidently discovered . thirdly , when we see not only idiots , and those whose defect of understanding , might put them under the power of an ordinary cheat , thus imposed upon ; but men , otherwise intelligent , rational , and serious , blinded with follies , taken with apparent dotages , admiring trifles , and carried away with things , which common reason would teach them to abhor : 't is more than suspicious , that 't is not any probability of truth , or excellency in the errour , that prevails with them : but , a spiritual power that doth bewitch them . when we consider , that such a learned man as tertullian begins to admire such a wretch as montanus ; or such an one as arthington , led away with hacket and coppinger , or such a man as kneperdollin , seduced by john of leyden ; and especially , such numbers of wise , and seemingly sober and religious persons going down the stream , after irrational and plainly irreligious errours ; what else can be apprehended to be the cause , but a powerful satanical delusion ? fourthly , add we to these , the consideration of the suddenness of the prevalency of such errours , against plain and evident truths , ( which is a circumstance taken notice of by the apostle . gal. . . i marvel that ye are so soon removed from him that called you into the grace of christ , unto another gospel . ) in which case we may observe , it usually falls out , that mens affections prevent their discoveries , at the first view they are taken , before they understand what the errour is ; and they are perswaded before they know . fifthly and lastly , that the earnestness of the prosecution , by which they maintain , and propagate the errour , is a kind of unnatural fury , which hurries men with violence into an unyielding stifness , to the stifling of all kind of charity , and consideration . these things put together , ( i say ) makes the matter in hand evident ; when men , otherwise rational , are at first touch , highly inamoured with , and violent in the pursuit of errours , that are sottish , or devillish ; we can resolve it into nothing less , than into that of the apostle , who hath bewitched you ? the improvement of this first , and great advantage for the introduction of errours , is more than can be well expressed ; but he hath besides , other advantages which he no way neglects : among which , secondly , our imperfection in knowledge , is none of the least ; if our knowledge had been perfect , it would have been a task too hard for the devil , to make us erroneous ; for men do not err , but so far as they are ignorant : to impose upon men against clear and certain knowledg is impossible . men cannot believe that to be true , which they know to be false . it would be as silly for satan to make such attempts , as for a jugler to endeavour the deception of those , that know and see the ways of his conveiances as well as himself . that our knowledg is imperfect , i shall prove and explain in the following particulars . first , the scripture plainly asserts it , the greatest number of men ( which are in an unregenerate estate ) are expresly called , foolish , blind , ignorant , men that are in darkness , men that do not know , nor consider , that perish through ignorance . others , that ( in comparison to these ) are called children of the light ; and such as see with open face , are notwithstanding ( when compared to a state of perfection ) represented to be in the non-age of their knowledg , unripe , imperfect ; the apostle doth so express it , cor. . . we know in part , we prophesie in part . in the explanation of this , he compares our attainments in this world , to the understanding , thoughts , and speakings of children , v. . concludes v. . that all our knowledg , gives us but a dark imperfect reflection of things ; we see through a glass darkly . secondly , men that have had the clearest heads , and have been at the greatest pains in their enquiries to find out truths , have brought back the clear conviction of their own ignorance . austin confesseth , that in the scriptures , ( which he made his chief study ) the things which he knew not , were more than the things he understood . chytraeus , in humble modesty goes a little further , my dearest knowledg ( saith he ) is to know , that i know nothing : and it will be a clear demonstration of that mans ignorance , that boasts of his knowledg ; his own mouth will prove against him , that he knows nothing as he ought to know . thirdly , the consideration of the nature of the things , which are the objects upon which we employ our search , will sufficiently convince us , that we do comprehend but very little . for though the scripture hath expressed the main concerns of eternal life so fully , that they are as clear as light , and need no such stretch of the brain , but that the meanest capacities may as certainly understand them , as they understood any thing of common business ; as , that christ dyed for sinners ; that without faith it is impossible to please god ; that without holyness no man shall see his face , &c. yet , ( as peter speaks , pet. . . ) there are many things that are hard to be understood ; there are difficulties , depths , and mysteries . some things ( whereof we have but dark touches in scripture ; though enough to let us know , that such things there are ; and to humble us for our ignorance ) are , in their own nature , sublime , bounded on all sides with rocks , and praecipices , where our near and bold approaches are prohibited : such are those things , that concern the decrees of god , the trinity , &c. other things are dark and uncertain to us , from their very proximity to us ( as some are pleased to fancy the reason ; ) such are the nature , faculties , and workings of our own souls within us : which we cannot directly see , ( as the eyes sees not it self ) and do but as it were guess by dark reflections . some things in scripture are accidentally obscure to us , that were plain to those that heard them first , to whom they were spoken , and written : for now , to the understanding of a great many passages , there is necessary the knowledg of the tongues , in which they were dictated , of the histories of those times to which they severally related ; as also , of the particular customs of the jewish nation , which gave a mold and form to a great many scripture assertions : all which are easie , and familiar to those that knew the exact propriety of such languages , were acquainted throughly with such histories customs , usages , and manner of speakings : and besides all these , the application of general rules , to particular cases , ( where a little circumstance may make a great alteration , ) is full of puzzle and intricacy . insomuch , that some have thought , that there are several cases of conscience , that are not yet fully determined , and that are like so to remain . fourthly , neither is the nature of knowledg it self , without an argument to prove , the insufficiency of our knowledg ; to know , is properly to understand things by their causes ; or at least , by their effects : and to make a right result of particulars from a general maxim. such a kind of knowledg , is necessary in religion ; for setting aside , some particulars of mysterious height , ( about which , god hath set bounds , lest men in presumptuous boldness should adventure to break through unto the lord to gaze . ) and some things which are the principles of nature , or their next results , ( which are upon that score , beyond all need of enquiry , ) in all which , 't is enough to believe , that what the scripture saith is true , without asking a further account : yet in other things , the scripture gives us the grounds , reasons , and proofs of what it declares , or asserts ; as may appear by infinite examples : so that to know christ dyed , or that we are justified by faith , or that christ shall come to judgment ; without a knowledge of the grounds , and reasons of these things , is indeed but gross ignorance . the like may be said , of the knowledg of general precepts , without the knowledg of their necessary application . but how few are there that do thus know ? the greatest part of men satisfie themselves with the bare affirmations of scripture , and they resolve all into this , that the word of god saith so : or , that it is the will of god it should be so , without further enquiry . and as for others , though they may know the reasons of many things , yet are there a vast number of particulars , whose reasons we know not , though the scripture may contain them : and as for consequences , and the application of general rules , their just limitation , and the enumeration of the cases wherein they are true , or false : it is that that keeps the wits of men upon the rack perpetually . fifthly , the unsuitableness of our capacities , to those objects of words , we have but a mole-hill of substantial matter . nay , seeing we make but a sorry shift , at best , by these artifices to come to some rude conceptions of things , which otherwise we cannot in any tolerable manner comprehend ; it is as great a proof of our imperfection in knowledg , as the necessary use of staves and crutches is an evidence of lameness . if i should pass from this , to the consideration of the multitude ( beyond all number ) of books that are written , we shall find them but so many proclamations of our ignorance ; for if we could believe them all to contain so many wholsome precepts of necessary truth ( which yet we cannot rationally imagin ) this would imply , that the greatest part wanted these informations ; and that common ignorance is not only a general distemper , but also a distemper hard to be cured , that stands in need of such multitudes of instructors , and such varieties of helps . but if we believe , that among this infinite number of volumes there are thousands of lyes , millions of unproved conjectures , millions of millions of idle unprofitable fancies ; then do we in express terms pronounce them guilty of ignorance , and of ignorance so much the more dangerous , by how much the more bold it is , to avouch it self in the light , and to obtrude it self upon the belief of others , who instead of being better informed by it , shall but encrease their own blindess : were there nothing to be said but this , that there are such a vast multitude of commentators upon the bible , which do all pretend to expound and explain it , it would of necessity admit of these conclusions . ( ) that the bible hath in it things so dark or at least , our capacities are so dull , that there is need of great endeavours to explain the one , or assist the other . ( ) that the knowledg of men is imperfect : for if all , or most men could certainly interpret the scripture , there needed not so many volumes , but that one , or two might have signified as much , as now whole libraries can do . the imperfection of our knowledg , being thus laid open , 't is easie to see , what advantages the devil may make out of it , for the promoting of errour ; for it must now become our wonder , not that any man errs , but that all do not . we find it easie to impose any thing upon children , 't is an easie matter for a trifle to cheat them out of all they have . surely then satan may do as much by men , who are but children in understanding . the apostle , ephes . . . puts us in mind of this hazard , under that very similitude , that we henceforth be no more children tossed to and fro , and carried about with every wind of doctrine . how fitly doth he resemble us to children ? their weaknesses are , ( ) want of discerning , they see not the true worth of things . ( ) credulity , they believe all fair speeches , and specious promises ; and the hazard of both these is in this , that it makes them unconstant , uncertain , and fickle ; and such are we made by our ignorance : so little do we truly discern , so apt are we to believe every pretence ( for the simple believes every word , prov. . . ) that as the apostle's metaphors do tell us ) we are easily tossed from one conceit or opinion to another , as a ship is by the waves , or a feather in the wind. thirdly , a third advantage which the devil takes against us in his design of errour , is the byass of the mind ; were our understandings purely free , in a just and even ballance toward all things propounded to its deliberation and assent , ( though it were imperfect in its light ) the danger were the less ; but , now in regard of the bent and sway it is under ; 't is commonly partial , and inclined to one side more than to another , and yet the matter were the less , if only one or two noted things had the power of setting up a false-light before the mind ; but there are many things that are apt to do us this mischief , which have the same effect upon us , that bribes have upon persons interested in judgment , which not only tempts them to do wrong , but so blindes their eyes , that they know not they do so , or at least , not in so great a measure . the mind is byassed . first , naturally to errour , rather than truths ; the corruption of our nature is general , and doth not only dispose the will and affections to practical iniquities , but doth also incline the vnderstanding to errour and misapprehension . and that seems to be the ground of christs assertion against the jews ; jo. . . i am come in my fathers name , and ye receive me not ; if another shall come in his own name , him ye will receive . which implies , that men are naturally more prone to believe an imposter , than one that speaks the most certain and profitable verities : and besides this general inclination to vanities and lyes , there are ( if some think right ) some errours that are formally engraven in the nature of faln man ; as that opinion , to be saved by works . for not only do all men ( that have any apprehensions of a future eternal state ) resolve that question of obtaining salvation into works , as the proper cause , ( and indeed no other could have been imagined , if the scripture had not revealed the redemption by the blood of jesus . ) but the jews in jo. . . ( when they propound that question , what shall we do , that we might work the works of god ? ) take it for granted , that works ( of some kind or other ) are the causes of happiness . possibly some impression of that notion ( while it was a truth , as in the state of innocency it was , ) may yet remain upon our natures , though by the fall , the case is altered with us . secondly , the mind is byassed by bodily temper , and complectional inclination ; the varieties of complections , introduce varieties of humours , and dispositions : and the understanding ( being necessitated to look through these , as so many coloured glasses , ) is apt to judge , ( that is to mis-judge ) according to the mis-representation of objects . thirdly , sometimes habitual acquirements have the same influence upon the understanding , that natural humours have . the arts and sciences we study , our ways of education and imployment , are but so many prejudicate praepossessions that do secretly taint the mind . fourthly , there are also accidental inclinations , which ( though not customary ) have the force of a second nature , because their working is violent and impetuous , and these which are from a wounded conscience , or excesses of melancholy , have a byass more than ordinary ; they lay violent hands upon the understanding , and with a mighty torrent run it down . so that if an errour be offered , that is suitable to such fears , or misapprehensions , it can scarce miss of success . the extraordinary turbulencies of some other passions ; as anger , love , &c. have the like effect . fifthly , vitious habits do so much byass the mind , that the understanding must needs be defiled by them . nothing can more prepare the mind to a wicked errour , than a wicked life . an errour of indulgence ( being so grateful to corruption ) may readily find favour with the understandings of those that know not to do good , because they have accustomed themselves to do evil . sixthly , there are external things that have no less power on the understanding , than any of the fore-going ; and these are custom , education , and interest ; these stick so close , and work so subtily , that though there are few that are not ( in disputable cases ) influenced by them , yet none are able , or willing to take notice , how , and by what steps they do engage them to pass sentence against truth . and indeed , that man must have a singular measure of suspicious watchfulness , and clear integrity , that is not deceived by them . and the best way to keep clear of the mischief that these may do us , is to be severe in our suspitions , on that side to which custom and interest have their tendencies . seventhly , i might note , that there is something considerable to this purpose , in the nature of spirits . some spirits are unfixed , and volatile ; and these are soon altered by their own unsteadiness . others are tenacious and unflexible ; and if such be first set wrong , 't is not an easie thing that will reduce them to truth . others are soft and ductile , perswaded by good words as soon as strong arguments . and again , some are of such a rough , sowre , contradictious temper , that they will sooner chuse to run wrong , than comply with the perswasions of those that offer truth , even for that reason , because they are perswaded to it ; so that the truth which ( if none had minded them ) they of themselves would have embraced , they will now refuse when 't is pressed upon them , out of a cross and thwarting humour , because they hate nothing more than to do as they are bidden . to come a little nearer , let us consider how these things shew their power upon the mind , to sway and incline it . 't is indeed true , that in things that are clearly and strongly propounded to the understanding , it cannot but judg according to the evidence of truth ; and cannot be guided by the will , to judg contrary : nay , the will ( though in things purely speculative , it may retain its averseness ; as also in things practical , while they are considered only , as what may be done , before the understanding hath come up to its final resolve , determining , that such things must , or ought to be done ) cannot but follow the light and information of the understanding , and that according to the proportion of its conviction ; so that though in some cases , a man would have things otherwise than he believes them to be : yet , he cannot believe what he will , neither can he refuse to will what is certainly represented to be good and necessary . notwithstanding all this , the fore-mentioned particulars may so byass the mind , that it shall not act truly and steadily ; as we may see in these three particulars . first , in things clearly demonstrated to the understanding ; though the will cannot directly oppose , nor prevail to have them judged false , yet it can indirectly hinder the procedure of the understanding , and divert it from fixing its consideration upon the truth ; or from working it self into positive determinations , for bringing it into practice . thus , many that cannot but believe there is a god , and that his law is true ; being byassed by their lusts , the power of pleasures , or interest , &c. do prevail upon their understandings , to take up other objects of consideration ; so that they are said to forget god , and to cast his commandments behind their backs : as also , not to remember their latter-end , though they cannot but believe , that they shall dye . truth may be imprisoned , and fettered , where it cannot be slain . we read of holding the truth in vnrighteousness , rom. . . which was this , that those heathens ( of whom the apostle speaks ) by reason of their vitious inclinations and practices ; though they could not obliterate those notices of equity and religion that were imprinted on their minds ; yet , they kept them at under , ( as captives in a dungeon ) and suffered them not to rise up in a just practical improvement . now the wrong that is done to truth this way , is not only , by rendring it unfruitful and useless at present , but hereby the devil hath his advantage in the gaining of time , to gather together more forces against that truth ; and by frequent onsets of contrary arguings ; ( especially upon the advantage of the minds indifferency , and remissness , begot by long and often diversions , ) to set another face upon it , and by degrees to over-turn former perswasions . this was the very case of the heathens , in the place last cited ; who being first swayed by their impieties , became unwilling to give way to those dictates of light and justice which they had ; and having thus gratified their lusts , the devil further prevailing with them , to find evasions from the power of those truths , they began to make unsuitable inferences from these premises , which they could not deny , and so became sottish and vain in their reasonings , changing the glory of the uncorruptible god , into an image made like unto corruptible man. and by such practices against truth , they at last changed the truth into a lye , vers . . and at long-run obliterated the knowledg of god out of their minds . this is satan's old method of over-turning truth at last , by diverting the mind from receiving the present powerful impressions of those principles . secondly , but in things doubtful , where there is not a clear certainly , what is truth ? but contrary opinions strive with such equal confidence , that 't is difficult to determine which hath the conquest ; there the mind may be so swayed by its byass , that it may give approbation to errour : nay , where upon a fair and indifferent tryal , truth hath the greater appearance of strength ; and errour nothing else , than little shadows or appearances of reason to shelter it self under ; yet , that way may the mind be inclined by the aforesaid things . we have a more easie and facile belief for what we would have , than for what we would not . though there is nothing more noted by common experience than this , that men are usually drawn aside by humours , inclinations , interests , and education , &c. to judg well of that which an unprejudiced person would easily see to be weak , unjust , ridiculous , or unreasonable : yet , how these considerations and tempers do exert their force upon the understanding to draw it into a compliance ; or by what secret art they can heighten probabilities , and lessen objections ; or by what insensible progress they move , that men thus carried do not perceive that they are under such a force , is not so very discernible . how often may we observe , men ( that are rational enough , to discover the pitiful shifts , and poor allegations of others , ) with such gravity and confidence ( where their own interests are concerned ) to offer such low reasonings , and extravagant impertinences , that all that hear them , are ready to laugh at their folly ; and yet they themselves entertain no less than perswasions of the invincibleness of their arguings ? they so eagerly desire what they would establish , that they , think any thing is enough to justifie it ; and are apt to imagine that their shifts and excuses appear as strong to others , as to themselves . i have known some , that by the sway of interest , have changed their opinions in religious matters , and have really become otherwise perswaded , than they had been formerly , ( and not as some , who for advantage will knowingly take up what they cannot believe to be true , ) and have not been able to say , that they have met with new arguments , or new answers to objections ; but , i know not how , arguments , which they had contemned , and laid by for weak , began to look big upon them : the arguments by which their former perswasion was upheld , grew insensibly feeble in their hands ; the one revived , gathered strength , after they had a little cherished them , by thinking there might be something in them , though before they knew all the particulars , and could not instance in any thing which they had not formerly notified and answered ; and the other sort of arguments grew weaker and weaker , till at last they parted with all good conceit of them ; so that such a change was but as the turning of the tables : that which acted behind the curtain , and wrought this change of the fancy , could be no other than some of the forementioned things that byassed their mind ; for where the arguments , pro and con were the same , the alteration of opinion ( where men are not so wicked as to go directly against their own light , ) must of necessity be imputed to the different positions of external things , and the different humours and inclinations begot by them : even as the different stations of men in the prospect of some pictures , represent them variously , one way they give the shape of a beautiful face ; another way , they express the ugly deformity of a devil : or as different reflections of the sun-beams upon the same object , cloath it with several colours . the scripture doth also give us notice of this advantage which the devil takes from the inclinations of men , to lead them into mistakes . that of mic. . . ( if a man walking in the spirit of falshood , do lye , saying , i will prophesie unto thee of wine , and of strong-drink , he shall even be the prophet of this people ) hath this for its foundation , that let the errour be never so gross and palpable ; ( as if a man should prophesie a liberty for drunkenness , ) if it be suitable to the sway of peoples humours , it will readily enough be embraced , he shall be a prophet to this people : that is , such a prophet will easily prevail with such a people , their vitious inclinations fit them for any impression of a suitable errour . the apostle paul also found this too true in the heresies of his own times : for he tells us , that seducers had learned that cunning from the devil , to draw men to errour , by the sway of their lusts ; tim. . . they creep into houses , and lead captive silly women laden with sins , and led away with divers lusts . as also , tim. . . he prophesies of the future use of this stratagem ; after their own lusts shall they heap to themselves teachers . so that the usual prevalency of errour , was , and is , from the under-ground-working of lusts , humours , habits , and inclinations ; which make men willing to entertain an opinion , which can but gratifie them with a suitableness , or fitness . thirdly , where the fore-mentioned particulars of inclination , natural , or acquired humours , custom , education , &c. do neither divert the understanding , nor engage it to close with errour : yet , often do they discover , how powerfully they can byas the mind , in that these prevail with men , to modifie and mold a truth according to the bent , or form of their inclinations . as a bowl which is skilfully aimed at a mark , goes nevertheless by a compass which its byas forceth it unto , according to the risings or fallings of the ground it meets with in the way . men may arrive at real truth in the main , and yet may shape it according to their humours . for instance , let us consider the different modes or forms , in which the same truth is represented under the workings of different tempers . a melancholy person conceives of all things under such reflections , as fear and sadness do usually give ; if he consider god he looks upon him in the notion of greatest severity and justice : if upon the ways of duty , he colours them all in black , and can scarce account any thing piety , which is not accompanied with sadness and mourning ; if he calls his soul to a reckoning , his conclusions concerning himself are sad , doleful , or at best suspicious . on the contrary , an hilarous cheerful temper , censures all sadness for fullenness , and is apt to accuse those that go mourning in their way , for unthankful murmurers , and unbelieving complainers ; it interprets god's favourable condesentions to the weak , in the greatest latitude , and is easily perswaded to those things that are upon the utmost brink of liberty : to which , others of a more timerous disposition dare not approach , for fear of offending . this puts an higher excellency upon the duties of praise , as the other upon fasting and mourning . those men that are morose and severe , they are apt to think , that god is such an one as themselves : and though they acknowledg there is such a grace as charity , yet under a pretence of strictness , they cannot believe they are bound to exercise it towards any that are under any failing , of which they judge themselves to be free ; and therefore such men are usually very difficult , in all cases wherein condescention is to be used ; they are hard to be reconciled , and after the miscarriage of any person , are not easily satisfied of their repentance : and in cases of dissent from their way and practice of religion , they are commonly censorious , and conclude the worst . they again that are naturally mild and gentle , under a pretence of charity and meekness , are apt to become remiss in their carriages towards any brother ; and because charity thinks not evil , they model their acknowledged duty into the form of their own disposition , and so think they must see , and yet not perceive ; and instead of covering the infirmities of a brother , they have a mantle to cast over every transgression . at the same rate also do they frame their conceptions of god , as if he was so merciful , that he would scarce reckon any abomination to be above the height of an ordinary infirmity : these are apt to think , that the mercies of god ( so much praised in scripture ) signifie little less than an indulgence in transgression , far above what precisians are apt to imagine : and that it is as easie to obtain forgiveness from god for any offence , as it is to say , the lord be merciful to me a sinner . those that accustom themselves to the delights of the senses , are apt to bend the way of their religion to that humour ; and think , that nothing can be solemn in worship , that is not set out with garnishings that may please the eye , or ear. nay , 't is observable enough , that religion borrows some taint or shape , from the various studies and sciences of men ; in some , ( as in many of the fathers ) we may see religion dipt in platonism , or peripateticism . some introduce the distinctions and definitions of philosophy ; others compel all scriptures to submit to the laws of strict logical analysis . thus , according to the various mediums that men look through , are truths discoloured , and dressed up in several shapes : 't is easie from these instances to imagine , that satan must have a great advantage against us in point of errour , from the byas of the mind . fourthly , adventurous curiosities is another general advantage by which he works . this ariseth partly from a desire of knowledge , and partly from pride ; and both these make way for his design . a desire after knowledg is natural , and withal very bewitching . to know hath something in it more than ordinary . this is noted in job . . vain man would be wise , though man be born like a wild asse's-colt : though he be foolish , yet he affects wisdome ; and the very delight of knowing , doth engage men to curious prying searches , though with much labour and hazard . of this temper were the athenians , act. . . they spent their time in nothing else , but either to tell , or to hear some new thing : not barely in telling news , but in inquiries after new notions and discoveries : and this made them willing to hear paul , as a setter forth of strange gods , and a new doctrine . when this desire after knowledg is animated with pride , ( as oft it is , for knowledg puffeth up ) then 't is more dangerous ; when men are upon a design , to seem higher than others , to be singular , to see more , than what all men see , to be admired , to out-talk their neighbours , what adventures will they not make ? how fair do they lye open to any conceit that may serve this end ? that satan labours to improve this curiosity , is without doubt ; he carefully affords fuel to this burning , and diligently blows it up into a flame . the first temptation had that ingredient in it , ye shall be as gods , knowing good and evil . and we see it was a great enticement to eve , that which would make one wise , was therefore desirable . the blame of israels first idolatry , seems to be laid at this door , deut. . . they sacrificed — to gods whom they knew not , to new gods that came newly up : implying , that they were drawn aside from their old established way of worship , by a curiosity , to try the new ways of the heathens . and so great an hand hath this , generally , in errours ; that paul , tim. . . makes this itch after novelty the great ground of that defection from truth , which he foresaw was coming , they shall heap to themselves teachers , having itching ears . this itch of the ear , is the usual fore-runner of a scab in the church , because it doth dispose men to receive any kind of teacher . god indeed doth sometimes take the advantage of our natural curiosity for our good : by this means many of johns hearers , who went out into the wilderness to him , as to a strange sight ( as those words imply , what went ye out into the wilderness to see ? ) were converted . by this means , the gospel afterwards made a large progress , as we see commonly new teachers affect most at first , for when men grow acquainted with their gifts , their admiration decays , and the success of their labours is not so great many times . the devil also observing , the prevalency of curiosity ; and that men are more pleased with new notions , than with old truths ; he endeavours also to plow with this heifer , and oft makes a great harvest by it . there is yet another advantage more that he sometimes useth : and that is , fifthly , atheistical debauchery , when men by long custome in sinning , have arrived to habitual carelesness and presumption , then they become practical atheists ; their vitious habits work upon their understandings , to obliterate all principles : when men are gone so far , they are fit engineers for satan ; for while they dis-believe all things , they can ( to serve a design , or to head a party ) take up any opinion , and pretend the greatest seriousness in the propagating it ; though in the mean time , they secretly laugh at the credulity of the vulgar . these men let out themselves , and all their parts to the devil , and he knows how to make use of them , to bring on the delusion , and deception of others . many ages have given examples of such : those seducers mentioned in the new testament , were ( some of them ) of this rank , and therefore called deceitful workers . such as were not really under those perswasions , which they thought to six upon others ; but upon design , transformed themselves into the apostles of christ ; such as served not our lord jesus christ , but their own bellies : and yet by good words and fair speeches , deceived the hearts of the simple , rom. . . who , through covetousness , with feigned words , made merchandize of men , pet. . . balaam was such , and the woman jezabel that called her self a prophetess , rev. . . such was the arch-bishop of spalato , who for advantage could at pleasure take up , and lay down his religion . such an one was the false jew ( not so long since ) discovered in this place , who ( being a romish emissary ) pretended to be a jew converted ; and seeking a pure church , under that vizor , designing to overthrow ( by private insinuations , ) the faith of the simple , uncautious admirers ! by such instruments satan works , where he hath opportunity . chap. iii. of satan's improving these advantages for errour . . by deluding the understanding directly : which he doth ( . ) by countenancing errour from scripture . of his cunning therein . ( ) by specious pretences of mysteries ; and what these are . of personal flatteries . ( . ) by affected expressions . reason of their prevalency . ( ) by bold assertions . the reasons of that policy . ( ) by the excellency of the persons appearing for it , either for gifts or holiness . his method if managing that design . ( . ) by pretended inspiration . ( ) by pretended miracles . his cunning herein . ( ) by peace and prosperity in ways of errour . ( ) by lyes against truth , and the professors of it . what are the general advantages which satan hath to forward his design of errour we have seen . it now remains , that we take an account of the various ways , by which he improves those advantages , and those may be referred to two heads . ( ) they are such stratagems , as more directy work upon the understanding to delude and blind it . or ( ) they are such as indirectly by the power of the will and affections do influence it . first , those stratagems , that more immediatly concern the understanding , are the use of such arguments , which carry in them a probability to confirm an errour ; though indeed they are but fallacies , sophisms , or paralogisms : of which the apostle speaks , col. . . lest any beguile you , — that is , lest they impose upon you , by false reasonings . his usual way of proceeding in this case is , first , when he hath to do with men that are brought up with profession and belief of scripture ; he is then careful to give an errour some countenance or pretence from scripture : it is not his course to decry the scriptures with such men , but to suppose their truth and authority , as the most plausible way to his design : for by this means he doth not only prevent a great many startling objections , which would otherwise rise up against him , ( seeing men brought up with scripture , cannot easily be brought to call them false , ) but with considerable advantage , he doth thereby authorize and justifie his errour : for nothing can give more boldness or confidence to a mistake , then a belief that it is backed with scripture . that this is one of his grand stratagems , may be sufficiently evinced from the infinite number of errours that pretend to scripture warrant . those that are above , or beyond scripture , ( which acknowledg no dependance upon it ) are but few , and rare : and indeed , among christians , errour cannot well thrives without a pretence of scripture . men would have enough to do to perswade themselves to such errours , but it would be impossible to make a party or perswade others ; such errours would presently be hissed out of the world. upon this account is it , that atheism sculks and conceals it self , ( except where generally tolerated prophaneness gives it more than ordinary encouragement , ) which is not to be ascribed to any shame-faced modesty , that atheisms can be supposed to nourish ; but to the generall dislike of others , who so stick to the authority of the bible , that they reject all direct contradictions to it with great abhorrency . hence also it is , that some erroneous persons are forced to contradictions in their practice against their professed principles , because they find it impossible to propagate their errours , without some pretence or other to scripture . they that would undermine those sacred records , are forced to make use of their authority for proof of what they would say . the papists have a quarrel at them , and envy them the title of perfection and perspicuity , upon design to intoduce traditions , and to set up the popes judicial authority in matters of faith ; and when they have said all they can , to subject the scriptures to the popes determination , they are forced at last to be beholden to the scriptures , to prove the popes determination : they would prove the scriptures by the church ; and then the church by the scriptures : which is a circle they have been often told of , and of which , some of the wiser sort among themselves are ashamed . others also , that will not allow the scriptures to be a general standing rule , are yet forced to make it ( in some cases ) a rule to themselves , and eagerly plead it to be so to others . they that pretend to be above ordinances , and decry outward-teachings as unnecessary , or hurtful : yet , they teach outwardly , because they see they are not able to enlarge the empire of errour , without such teaching . those very errours that make it their chief business , to render the scriptures no better than an old almanack ; they yet seek to scripture to countenance their blasphemous assertions ; and if they get any scrap or shred of it , that may by their unjust torture be wrested to speak any such thing , or any thing toward it , they think all their follies are thereby patronized ; and commonly , such men either fix upon such places as give warning of the necessary concomitances of the spirit , and heart , with the outward act of service ; ( and from hence , separating what god hath joyned together , they set up spiritual sabbaths , spiritual baptism , spiritual worship , to cry down , and cashier the external acts of such ordinances : ) or they pretend kindred to scripture , as prophesying , or foretelling those new administrations which they are about to set up . let h. nicholas be an instance of this , who though he decryed the service of the law under god the father , and the service of the belief under christ ; and in the room of both these , would set up another administration , under the spirit ; yet , ( that he might be the better believed ) he applyed several scriptures to his purpose , as prophetically foretelling h. nicholas , and his services ; and would have men imagine , that he was that angel flying in the midst of heaven with the everlasting gospel , rev. . . and that prophet enquired after by the jews , joh. . . art thou that prophet , and that man ordained to judg the world ? act. . . and that the times of his dispensation , were the times of perfection , and glory spoken of in cor. . . and heb. . . the like pretences for new administrations had saltmarsh , and several others . satan fixing his foot upon this design , and taking advantage of mens ignorance , curiosity , and pride , &c. it is impossible to tell what he may do ; he hath introduced many heresies already , and none knows what may be behind ; many passages of scripture are dark , to the wisest of men : a great many more are so to the common sort of christians . a great many wits are imployed by him , as adventurers for new discoveries ; and a small pretence is ground enough for a bold undertaker to erect a new notion upon ; and a new notion in religion , is like a new fashion in apparel , which bewitcheth the unsteady with an itch to be in it , before they well understand what it is : so that 't is alike impossible to stint the just number of errours , as to adjust the various pretences from scripture upon which they may be countenanced . leaving therefore this task to those that can undertake it , i shall only note a particular or two of satans cunning in affixing an errour upon scripture . first , in any grand design of error , he endeavours to lay the foundation of it as near to truth as he can ; but yet so , that in the tendency of it , it may go as far from it as may be . as some rivers whose first fountains are contiguous , have notwithstanding a direct contrary course in their streams . for instance , in those errors that tend to overthrow the doctrine of the gospel , concerning christ and ordinances ( and these are things which the devil hath a great spite at ) he begins his work with plausible pretences of love and admiration of christ and grace ; he proceeds from thence to the pretence of purer enjoyments , from thence to a dislike of such preachers and preaching , as threaten sin , and speak out the wrath of god against iniquity , and these are presently called legal preachers , and the doctrine of duty a legal covenant ; having them once at this point , they easily come to immediate assistances , and special gifts , which they pretend to have above others ; being thus set up , they are for free grace , and the enjoyment of god in spirit ; from thence they come to christian liberty , and by degrees duties are unnecessary , there is no christ but within them , and being freed from the law , whatever they do is no transgression . this is a path that satan hath trodden of old , though now and then he may vary in some circumstances , and be forced to stop before he come to the utmost of his journey . you may observe this method in the late errors of new-england , in the familists of germany , and in those of old-england ; in all which at the long-run men are led as far from scripture , as darkness is from light. now this is not only to be seen in a progressive multiplication of errors , but often may we perceive the same subtilty of satan in a simple error , as when he takes up part of a truth which should stand in conjunction with another , and sets it up alone against its own companion , where we shall have the name and pretence kept up , but the thing quite destroyed . god requires services of men , and prescribes to their use , prayer , hearing , sacraments , but because in these god is dishonoured when men only draw near with their lips , he further tells us , that he is not a jew which is one outwardly , neither is that circumcision which is of the flesh , &c. this part are some men so fixed upon , that they think they are discharged of the other , and in practice go quite from these duties , and yet still they profess they are for ordinances and the worship of god ; just so are some men for christ , but then 't is but the name , not the thing ; they own christ they say , but then 't is christ in them , and christ come in their flesh , but not that christ that died at jerusalem , as a sacrifice for the sins of men. secondly , satan takes great care that an errour be ( in all the ways of its propagation ) cloathed with scripture phrases ; and the less the errour can pretend to any plausible ground of scripture , the more doth he endeavour to adorn it with scripture language , ( i understand this chiefly of such errors , as are designed for the multitude ) so that though scripture be not used to prove the errour , yet are deceivers taught to express their conceptions by it , and to accomodate the words and sentences of it to their purposes ; for besides pride and confidence , scriptural eloquence is a necessary ingredient to make a powerful deluder . observe the ring-leaders of errors , and you shall find that ordinarily , such have at first been studious of the scriptures ; and though never able to digest them , yet when they turned their ears from truth , they have carried their scripture language ( which they had before brought themselves unto by long custom ) away with them , and still retain it , and express their opinions by it . now this is a great advantage to satan . for first , by this means the ignorant multitude are often caught without any more ado ; if they hear scripture expressions they are apt to think that all is truth which is spoken by them ; and they the rather believe it , because they will imagine such teachers to be well versed in scripture , and consequently either so honest , or so knowing that they neither can , nor will delude them . secondly , there is a majesty in scripture which ( in some sence ) doth stick to the very expressions of it ; men may perceive that generally hearers are more affected with scripture eloquence , than with play-book language ; it hath ( as it were ) a charm in the words , which makes the ear attentive , more than a quaint discourse , starched up in the dres● of common rhetorick : one gives us an observation to that purpose of his own preaching , and so may many others . while then men hear such language , they have a reverence to it . and as physitians cover their pills with gold that the patient might more willingly take them ; so do men often swallow down errour without due consideration , because conveyed to them in a language which they respect . secondly , satans second care for the advancement of errour , ( after he hath given it all the countenance he can from scripture ) is to gild it over with specious pretences , he sets it off with all the bravery he can , and then urgeth that as an argument of its truth . men are apt to judg that what doth better their spiritual condition cannot be a lye or delusion ; and the argument were the more considerable , if the advantages were such as he pretends them to be : but the very noise and boast of advantages please the unwary , without a due enquiry into their reality . the apostle in rom. . . reduceth all this policy of the deceiver to two heads : ( . ) good words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words that set out the profit and advantage of the thing . ( . ) and fair speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speeches that flatter the condition of the party . his art , as to the first of these , is to tell them that the notions offered to them are special discoveries , rare mysteries , which have been hidden from others ; and thence infers , that it must of necessity conduce much to their happiness , and spiritual perfection to know and embrace them . those that troubled the church in pauls days with false doctrines , used this slight of boasting , as appears by that expression in tim. . . oppositions of science ; it seems they called their opinions ( though they were but prophane , and vain-bablings ) by the name of science or knowledg , implying that all others , even the apostles themselves were in the dark , and came short of their illumination . the like we have in rev. . . of that abominable prophetess jezebel , who recommended her blasphemous filthy doctrines , under the name of depths , profundities , or hidden knowledg , though the spirit of god told that church they were not such ; but if depths , they were depths of satan , ( as 't is added there by way of correction ) and not of the spirit of god. we may trace these ●oo●steps of satan in all considerably prevailing errors : for what hath been more common than to hear men speak of the designs they have been carrying on , under the specious titles of christ's coming to set up a righteous kingdom ; the churches coming out of babylon , and out of the wilderness ; the dawning of the day of the lord ; the day of reformation , the time of the restitution of all things ; with abundance of brags of the same kind . i shall add no particular instance of this nature ; but a few strains of h. nicholas , with whom such high promising vaunts were ordinary . his service of love , he compares to the most holy , ( whereas johns doctrine of repentance was but a preparation to the holy ; and the service of christ he allowed to be no more than as the holy of the temple ) this his service he calls , the perfection of life , the completion of prophecies , the perfect conclusion of the works of god , the throne of christ , the true rest of the chosen of god , the last day , the sure word of prophecy , the new jerusalem , and what not ? if we make further enquiry into the nature of these fair promising mysteries , we shall find that satan most frequently pitcheth upon these three . first , he befools men into a belief , that the scriptures do under the vail of their words and sentences , contain some hidden notions , that are of purpose so disguised , that they may be locked up from the generality of men , at least from learned and wise men ; and that these rarities cannot be discerned from the usual significations of the words and phrases , ( as we understand other books of the same language ) but they fancy these sacred writings to be like the writings of the aegyptians , by which they absconded their mysteries , especially like that kind of writing , whereby under words of common known sence , they intended things which the words themselves could not signify ; and that which occasions this imagination is this , that we read frequently of mysteries in scriptures , and hidden wisdom , and the special revelation of them to god's children which are very great truths , but yet not to be so understood , as this delusion supposeth : for these expressions in scripture intend no more than this , that the design of god to save man by christ is in it self a mystery , which never would have been found out without a special revelation ; and that though this mystery is now revealed by the gospel , yet as to the application of it to the hearts of men in conversion , by the operation of the spirit , it is yet a mystery . but none of these intend any such suggestion , that there are private notions of truth or doctrine that are lying under ground ( as it were ) in scripture words , which the words in the common language will not acquaint us withal ; nay , the contrary is expresly affirmed , when we are told that all is plainly laid open to the very simple , so that from the scriptures they may as well understand the fundamental principles of religion , as they may understand any other thing which their language doth express to them . however in this satan takes advantage of mens pride and curiosity , to make them forward in the acceptation of such offers , especially when such things are represented , as the only saving discoveries which a man cannot be ignorant of but with hazard of damnation . secondly , in this boast of mystery , satan sometimes takes another course somewhat differing from the former , and that is to put men upon allegorical reflections and allusions , by which the historical passages of scripture are made ( besides the import of the history ) resemblances of spiritual truths ; which supposeth the letter of scripture to be true , ( but still as no better than the first rudiments to train up beginners withal , ) yet withal , that the spiritual meaning of it raiseth the skilful to a higher form in christ's school . at this rate all are turned into allegories . if they fall upon the first of genesis , they think they then truly understand it , when they apply the light and darkness , and god's separating of them , with such other passages , to the regeneration of the soul. the like work make they with the sufferings of christ . but then the crafty adversary at last enticeth them on to let go the history , as if it were nothing but a parable , not really acted , but only fitted to represent notions to us . allegories were a trap which the devil had for the jews , and wherein they wonderfully pleased themselves . how much origen abused himself and the scriptures by this humour is known to many ; and how the devil hath prevailed generally by it upon giddy people in later times , i need not tell you . the pretence that satan hath for this dealing is raised from some passages of the new testament , wherein many things of the old testament are said to have had a mystical signification of things expressed or transacted then , and some things are expresly called allegories . hence papists determine the scripture to have , besides the grammatical sence , ( which all of us do own ) and besides the tropological sence ( which is not divers or distinct from the grammatical ; as when from histories , we deduce instructions of holy and sober carriage ) an allegorical and analogical sense : in which dealing men consider not , that the spirit of god his interpreting a passage or two allegorically , will never justify any mans boldness in presuming to do the like to any other passage of scripture ; and beside , when any hath tryed his skill that way , another may with equal probability carry the same scripture to a different interpretation , and by this means , the scripture shall not only become obscure , but altogether uncertain and doubtful , and unable to prove any thing ; so that this doth extreamly dishonour scripture , by making it little less than ridiculous . porphyry , and julian made themselves sport with it , upon the occasion of origens allegorizing , and no wonder , seeing that humour ( as one calls it ) is no better than a learned foolery . notwithstanding this , men are sometime transported with a strange delight in turning all into allegories , and picking mysteries out of some by-passages and circumstances of scripture , where one would least expect them : which i can ascribe to no second cause more , than to the working and power of fancy , which as it can frame ideas and images of things , out of that that affords no real likeness or proportion , ( as men that create to themselves similitudes and pictures in the clouds or in the fire ) so doth it please it self in its own work , and with a kind of natural affection , it doth kiss and hug its own baby . it hath been my wonder sometimes to see how fond men have been of their own fancies , and how extreamly they have doted upon a very bauble . i might note you examples of this , even to nauseousness , in all studies , as well as in this of religion . those that affect the sublimities of chymistry , do usually by a strange boldness stretch all the sacred mysteries of scripture ( as of the trinity , of regeneration , &c. ) to represent their secrets and processes , as may be seen sufficiently in their writings : one of them i cannot forbare to name , and that is glauber ; who doth so please himself with some idle whims about sal and sol , that at last he falls in with bernardinus gomesius , ( whom he cites and approves ) who in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which signifies salt ) finds the trinity , the generation of the son , the two natures of christ , the calling of the jews and gentiles , the procession of the spirit , and the communications of the spirit in the law and gospel , and all this he gathers from the shapes , stroaks and positions of these three letters : a very subtile invention ! not unlike to this , were some of the dotages of the jewish cabala , which they gathered from the different writing of some letters in the sacred text , from the transposing of them , and from their mystical arithmetick . r. elias from the letter aleph , mentioned six times in gen. . . collected his notion of the worlds continuance for years , because that letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for a thousand in the hebrew computation . another rabbi ( mentioned by lud. cappellus ) hath a profound speculation concerning the first letter of genesis , which ( as he saith ) doth therefore begin with beth , and not with aleph , to shew the unexceptionable verity of god's word , against which no mouth can justly open it self , and this he gathers from the manner of the pronunciation of that letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is performed by the closure of the lips. it were not possible to imagine , that wise men should be thus carried away with childish follies , if there were not some kind of inchantment in fancy , which makes the hit of a conceit , ( though never so silly ) intoxicate them into an apprehension of a rare discovery . and doubtless this is the very thing that doth so transport the allegorizers and inventers of mysteries , that they are ravished either with the discovery of a new-nothing , or with the rare invention of an aenigmatical interpretation . thirdly , the devil hath yet another way of coining mysteries , and that is a pretence of a more full discovery of notions and ways , which ( as he tells those that are willing to believe him , ) are but glanced at in the scripture ; and this doth not only contain his boast of unfolding prophecies , and the dangerous applications of them to times and places that are no way concerned , ( which hath more than once put men upon dangerous undertakings ) but also his large promise of teaching the way of the lord more perfectly , and of leading men into a full comprehension of those tremendous mysteries , wherein the scripture hath as industriously concealed the reasons , way , and manner of their being , as it hath fully asserted that they are , ( such are the decrees of god , the trinity , &c. ) as also of unfolding and teaching at large those things that the scripture seems only to hint at . in all which points we have instances enough at hand , which will shew us how the devil hath played his game , either by making men bold in things not revealed , or by drawing men to dislike solid truths , and by puffing them up with notions , till at last they were prepared for the impression of some grand delusion . all this while i have only explained the first head of satan's specious pretences , which consists in the promise of discoveries and mysteries . the next head of pretences , are those that relate to the persons inamoured with these supposed mysteries . with these he strokes their heads , and causeth them to hug themselves in a dream of an imaginary happiness . for if they have the knowledg of mysteries which are locked up from other men , they cannot avoid this conclusion , that they are the only favourites of heaven ; that they only have the spirit , are only taught of god , &c. such swelling words of vanity have ever accompanied delusion . and indeed , we shall find the confidence of such men more strong , and their false embracements more rapturous , than ordinarily the ways of truth do afford , upon this account ; that in such cases , fancy is elevated , and the delights of a raised fancy are excessive , and enthusiastical . 't is a kind of spiritual frenzy , which extends all the faculties to an extraordinary activity ; the devil doing all he can to further it , by his utmost contributions . joy , delight , hope , love , are all raised to make an hubbub in the heart ; whereas on the contrary , truth is modest , humble , sober , and affords a more silent joy , though more even and lasting . here might i set errour before you in its rant , and give you a taste of the high flown straines of it . montanus ( as vile as he was ) had the confidence to call himself the comforter . novatus and his brother would be no less than moses and aaron . the gnosticks called themselves the illuminati . the swinkfieildians assumed the title of the confessors of the glory of christ . the family of love had their evangelium regni , the gospel of the kingdom . the fratricelli , distinguished themselves from others by the term spiritual . muntzer asserted , that all of his opinion , were gods elect : and that all the children of their religion were to be called the children of god ; and that all others were ungodly , and designed to damnation . h. nicholas affirms , that there was no knowledg of christ nor scripture , but in his family . to this purpose most of them speak , that forsake the wayes of truth ; and though these swellings are but wind and vapour , yet those heights are very serviceable to the devils purposes : who by this means confirms those whom he hath already conquered , and then fits them out with the greater confidence to allure others ; and men are apt enough to be drawn by fair shews , and confident boastings . but i proceed . the third stratagem of satan for promoting errour , is to astonish men with strange language , and affected expressions . it was an old device of satan to coyn an unintelligible gibberish as the proper vehicle of strange enthusiasticks doctrine , and this he artificially suits to his pretended mysteries ; without this his rare discoveries would be too flat and dull to gain upon any man of competent understanding . for if these dotages were cloathed in plain words , they would either appear to be direct non-sence , or ridiculous folly . it concerns him when he hath any feats of delusion in hand , to set them off with a canting speech , as juglers use their hard words , of ailif , casyl , zaze , presto , millat , &c. to put their ignorant admirers into a belief of some unknown power by which they do their wonders . and this is in some sort necessary ; extraordinary matters are above expression , and such wild expressions put men into an expectation of things sublime . this knack satan hath constantly used . montanus had his strange speeches . and all along downward to our times , we may observe , that errour hath had this gaudy dress ; the familists especially abound with it , you may read whole books full of such a kind of speaking , as the book called theologia germanica , or german divinity ; the books of jacob behmen , the bright morning star , &c. neither are the papists free ; one of late hath taken the paines to shew them this , and other follies : among them you may find such talk as this , of being beclosed in the mid-head of god , and in his meek-head ; of being substantially united to god , of being oned to god ; as also of the abstractedness of life , of passive vnions , of the deiform fund of the soul ; of a state of introversion : of a super-essential life , a state of nothingness , &c. just like the raveings of h. nicholas , david george , and others , who confidently discourse of being godded with god , of being consubstantiated with the deity , and of gods being manned with them . i have oft considered , what reason might be given for the takeingness of such expressions , and have been forced to satisfie my self with these : first , many mistake the knowledge of words , for the knowledge of things . and well may poor ignorant men believe , they have attained , no man knows what , by this device ; when among learned men , the knowledg of words is esteemed so great a pitch of learning , and they nourish a great many controversies that are only verbal . secondly , some are pleased to be accounted vnderstanders by others , and rest in such high words , as a badge of knowledge . thirdly , some are delighted with such an hard language upon an hope , that it will lead them to the knowledg of the things at last : they think strange expressions , are a sign of deep mysteries . i knew one , that set himself to the reading of jacob behmens books , ( though at present he confessed , he was scarce able to make common sense of three lines together , ) upon a secret enticement that he had from the language , to come to some excellent discovery , by much pains and reading . fourthly , some that have their fancies heated , have by this means broken confused impressions of strange things in their imaginations , and conceive themselves to know things beyond what common language can express : as if with paul , rapt up into the third heaven , they hear , and see wonders unutterable . but what reason soever prevails with men to take up such a way of speaking , satan makes them believe , that it containes a rich mine or treasury , not of common truths , but of extraordinary profundities . fourthly , in stead of argument to confirm an errour , sometimes we have only bold assertions , that it is truth , and a confident condemning the contrary as an errour ; urging the danger of mens rejecting it , backed with threatning of hell and damnation : and all this in the words of scripture . to be sure they are right , and all other men are wrong . this kind of confidence and fierceness hath been still the complexion of any remarkable way of delusion ; for that commonly confines their charity to their own party , ( which is a great token of an errour ) not only may you observe in such extraordinary proclamations of wrath against those that will not believe them : ( a practice used by the mad fanaticks of munster ; who , ( as our quakers were wont to do ) go up and down the streets , crying , wo , wo ; repent , repent ; come out of babylon ; the heavy wrath of god ; the axe is laid to the root of the tree . ) but in their more setled teaching , they pronounce all to be antichrist , and of the carnal church , that do oppose them . take for this h. nicholas his words , all knowledg ( besides his ) is but witchery and blindness , and all other teachers , and learners , are a false christianity , and the devils synagogue ; a nest of devils , and wicked spirits ; a false being , the antichrist , the kingdom of hell , the majesty of the devil , &c. this piece of art , not only our quakers , ( to whom nothing is more familiar , than to say to any opposer , thou art damn'd , thou art in the gall of bitterness , the lake of fire and brimstone is prepared for thee , &c. ) but also the papists commonly practise , who shut all out of heaven that are not of their church ; and when they would affright any from protestanism , they make not nice to tell him , that there is no possibility of salvation , but in their way . the reasons of this policy are these , ( ) the heart is apt to be startled with threatnings , and moved by commands ; especially , those that are of a more tender and frightful spirit : and though they know nothing by themselves , yet these beget fears , which may secretly betray reason , and make men leave the right way because of affrightment . ( ) the confidence of the assertors of such things , hath also its prevalency : for men are apt to think that they would not speak so , if they were not very certain , and had not real experience of what they said : and thus are men threaped out of their own perswasions . ( ) the native majesty of scripture , in a business of so great hazard , adds an unexpressible force to such threatnings : and though ( being misapplyed ) they are no more scripture threatnings ; yet , because god hath spoken his displeasure in those words , men are apt to revere them : as men cannot avoid to fear a serpent or toad , ( though they know the sting and poyson were taken out ) because nature did furnish them with a sting or venom . fifthly , 't is an usual trick of satan to derive a credit and honour to errour , from the excellencies ( supposed , or real ) of the persons that more eminently appear for it . so that it fetcheth no small strength from the qualities of those that propagate it . the vulgar ( that do not usually dive deep into the natures of things ) content themselves with the most superficial arguments , and are sooner won to a good conceit of any opinion , by the respects they carry to the author , than by the strongest demonstration . the excellencies that usually move them , are either their gifts or their holiness . if the seedsmen of an errour be learned , or eloquent and affectionate in his speaking , men are apt to subscribe to any thing he shall say , from a blind devotional admiration of the parts wherewith he is endowed . and often , where there is no learning , or where learning is decryed , ( as savouring too much of man ) if there be natural fluency of speech , with a sufficient measure of confidence , it raiseth them so much the higher in the esteem of the common sort , who therefore judge him to be immediately taught of god , and divinely furnished with gifts . at this point began the divisions of the church of corinth , they had several officers severally gifted ; some were taken with one mans gift , others with another mans ; some are for paul , as being profound , and nervous in his discourses ; others for apollo , as eloquent , a third sort were for cephas , as ( suppose ) an affectionate preacher : thus upon personal respects were they divided into parties . and if these several teachers were of different opinions , their adherents imbraced them upon an affectionate conceit of their excellencies . and generally satan hath wrought much by such considerations as these . this he urgeth against christ himself , when he set up the wisdom and learning of the rulers and pharisees , as an argument of truth in their way of rejecting such a messias ; joh. . . have any of the rulers , or of the pharisees believed on him ? there is no insinuation more frequent than this ; these are learned , excellent , able men , and therefore what they say , or teach , is not to be disbelieved ; and though this be but argumentum stultum , a foolish argument , yet some that would be accounted wise , do make very great use of it . the crack of learned doctors among the papists , is one topick of perswasion to popery , and so to other errours , as appears by this , that all errours abound with large declamations of the praises of their founders and teachers : and the most illiterate errours usually magnifie the excellent inspirements , and gifts of utterance of their leaders . but the other excellency of holiness in the teachers of errour , is more generally and more advantagiously improved by satan , to perswade men , that all is true doctrine which such men profess . of this delusion christ forewarned us , they shall come in sheeps cloathing ; that is , under the mask of seeming holiness ; ( at least at first ; ) notwithstanding , beware of them , math. . . those complained of by paul , cor. . . though they were satans ministers , yet that they and their doctrine might be more plausibly entertained , they were transformed as the ministers of righteousness : this cunning we may espie in hereticks of all ages . the scribes and pharisees used a pretence of sanctity as a main piece of art , to draw others to their way ; their alms , fastings , long prayers , strict observations , &c. were all designed as a net to catch the multitude withal . the lying doctrines of antichrist were foretold by paul , to have their success from this stratagem ; all that idolatry and heathenism which he is to introduce , must be , ( and hath been ) through the hypocrisie of a painted holiness ; and where he intends most to play the dragon , he there most artificially counterfeits the innocency and simplicity of the lamb. arch-hereticks have been arch-pretenders to sanctity . and such pretences have great influence upon men : for holiness and truth are so near of kin , that they will not readily believe that it can be a false doctrine which an holy man teacheth ; they think that god that hath given a teacher holiness , will not deny him truth : nay , this is an easie and plausible measure , which they have for truth and errour . to enquire into the intricacies and depths of a disputation , is too burdensome and difficult for ordinary men , and therefore they satisfie themselves with this consideration , ( which hath little toyl in it , and as little certainly ) that surely god will not leave holy men to a delusion . it would be endless to give all the instances that are at hand in this matter ; i shall only add a few things of satans method in managing this argument , as first , when he hath a design of common , or prevailing delusion , he mainly endeavours to corrupt some person of a more strict serious , and religious carriage , to be the captain and ring-leader ; such men were pelagius , arrius , socinus , &c. he mainly endeavours to have fit instruments . if he be upon that design of blemishing religion , and to bring truth into a dis-esteem ; then ( as one observes ) he perswades such into the ministry , as he fore-sees are likely to be idle , careless , prophane , and scandalous ; or doth endeavour to promote such ministers into more conspicuous places , and provokes them to miscarriage , that so their example may be an objection against truth , while in the mean time , he is willing , that the opposers of truth should continue their smooth carriage ; and then he puts a two-edged sword into the hands of the unstable : can that be truth where there is so much wickedness ? and can this be errour , where there is so much holiness ? secondly , in prosecution of this design , he usually puts men upon some more than ordinary strictness , that the pretence of holiness may be the more augmented ; in this case a course of ordinary sanctity is not enough , they must be above the common practice ; some singular additions of severity and exactness above what is written , are commonly affected to make them the more remarkable . christ notes this in the pharisees , concerning all their devotions , and the wayes of expressing them ; their phylacteries spoken of , mat. . . ( as some think ) were not intended by that text of deut. . . but only that they should remember the law , and endeavour not to forget it ; as they do that tye a thred , or such like thing about their finger for a remembrancer ; according to prov. . . bind them about thy neck , write them upon the table of thine heart . however , if they were literally enjoyned , they would have them ( as christ tells them ) broader than others , as an evidence of their greater care . the cathari boasted of sanctity and good works , and rejected second marriages ; the apostolici were so called , from a pretended stricter imitation of the singular holiness of the apostles . the valesians made themselves eunuches ( according to the letter ) for the kingdom of god. the donatists accounted that no true church , where any spot or infirmity was found . the messalians or euchytae were for constant praying . the nudipedales for going bare-foot , &c. the papists urge canonical hours , whippings , pennances , pilgrimages , voluntary poverty , abstinence from meats , and marriage in their priests and votaries . in a word , all noted sects have something of special singularity , whereby they would difference themselves from others , as a peculiar character of their greater strictness ; and for want of better stuff , they sometimes take up affected gestures , devotional looks , and outward garbs ; all which have this note , that what they most stand upon , god hath least , or not at all required at their hands ; their voluntary humility , or neglecting of the body , being but will-worship , and a self-devised piece of religion . thirdly , when once men are set in the way of exercising severities , satan endeavours ( by working upon their fancies ) to press them on further to a delight and satisfaction in these * wayes of strictness , so that the practiser themselves are not only confirmed in these usages , and the opinions that are concomitant with them ; but others are the more easily drawn to like and profess the same things . any serious temper under any profession of religion , easily comes to be devout , and readily complies with opportunities of evincing its devotion by strictness . and therefore we shall find among heathens , a great devotional severity , and such as far exceeds all of that kind , which the papists do usually brag of , the magi abstained from wine , eat not the flesh of living creatures , and professed virginity . the indian brachmans did the like , and besides used themselves to incredible hardship ; they laid upon skins , sustained the violence of the sun , and storms , and exercised themselves therewith ; some spending thirty seven years in this course , others more . we read strange things of this nature concerning the aegyptian priests , and others . the mahumetans are not without their religious orders , which pretend a more holy and austere life than others ; and though of some ( as of the torlachs and dervizes ) several private villanies are reported , yet of others , ( as of the order of calender ) we are assured from history , that they profess virginity , and expose themselves to hardship , and a stricter devotion in their way ; and generally 't is said , of all of them , that they go meanly clad , or half naked ; some abstinent in eating , and drinking , professing poverty , renouncing the world : some can endure cutting and slashing , as if they were insensible ; some profess perpetual silence , though urged with injuries , and tortures ; others have chains about their necks and arms , to shew , that they are bound up from the world , &c. if such things may be found among heathens , no wonder that errour boasts of them , for in both there is the same reason of mens pleasing themselves in such hardships ( which is from a natural devotion , assisted by satans cunning , ) and the same design driven on by it ; for the devil doth confirm heathens and mahumetans in their false worship , by the reverence and respect they carry to such practices . fourthly , because religious holiness hath a beauty in it , and is very lovely ; he doth all he can to affect men with the highest revernce for these pretences of religious strictness : so that they that will not be at pains to practise them , can bestow an excessive respect and admiration upon those that are grown famous in the use of such things ; and by that means , being almost adored , they are without doubt perswaded , that all they teach or do is right , and in a doting fondness they multiply superstitious errours . idolatry is supposed to have a great part of its rise from this : while men endeavoured to express their thankful and admiring remembrances of some excellent persons , by setting up their pictures , their posterity began to worship them as gods : pilgramages were first set on foot by the respects that men gave to places that were made famous by persons and actions of more than ordinary holiness : and because the devil found men so very apt to please themselves in paying such devotional reverences , he wrought upon their superstitious humour to multiply to themselves the occasions thereof , and by fabulous traditions sent them to places no otherwise made memorable than by dreams and impostures . much of this you might see if you would accompany a caravan from cairo to mecca and medina , where you would see the zealous pilgrims with a great many orisons and prayers compassing abrahams house ; kissing a stone , which ( they are told ) fell from heaven , blessing themselves with a relique of the old vesture of abrahams house ; washing themselves in the pond , which ( as their tradition goes ) the angel shewed to hagar ; saluting the mountain of pardons ; throwing stones in defiances of the devil , as ( their legend tells them ) ismael did ; their prayers on the mountain of health ; their visit to the prophets tomb at medina , &c. the like might you observe among the papists , in their pilgrimages to jerusalem and the sepulchre , to the lady of loretto's chappel and other places . by such devices as these the unobservant people are transported with a pleasure , insomuch that they not only perswade themselves they are very devout in these reverences , but they also become unalterably fixed to these errours that do support these delightful practices , or as consequences do issue from them . sixthly , a more plausible argument for errour ( than the learning and holiness of the persons that profess it ) is that of inspiration , in which the devil soars a loft , and pretends the highest divine warrant for his falshoods : for god is truth , and we know that no lye is of the truth . now to make men believe that god by his holy spirit doth in any manner dictate such opinions , or certainly reveal such things for truths : is one of the highest artifices that he can pretend to , and such a confirmation must it be ( to those that are so perswaded , ) that all disputes and doubtings must necessarily be silenced . that the devil can thus transform himself into an angel of light , we are assured from scripture , which hath particularly cautioned us against this cheat . the apostacy of the later times , tim. . . the apostle foretells should be carried on by the prevalency of this pretence , some shall depart from the faith , giving heed to seducing spirits . that by spirits there , doctrines are intended rather than doctors , is mr. medes interpretation : but it will come all to one if we consider that the word spirit carryes more in it , than either doctrine or doctor ; for to call either the one or the other a spirit would be intollerably harsh , if it were not for this , that that doctor is hereby supposed to pretend an infallability from the spirit of god , or ( which is all one ) that he received his doctrine by some immediate revelation of the spirit ; so that by seducing spirits must be , men or doctrines that seduce others to believe them , by the pretence of the spirit , or inspiration : and that text of joh. . . doth thus explain it , believe not every spirit , but try the spirits whether they are of god ; which is as much as if he had said , believe not every man or doctrine that shall pretend he is sent of god , and hath his spirit ; and the reason there given makes it yet more plain , because many false prophets are gone out into the world : so that these spirits are false prophets , men that pretend inspiration . and the warning , believe not every spirit , tell us , that satan doth with such a dexterity counterfeit the spirits inspirations , that holy and good men are in no small hazard to be deceived thereby . most full to this purpose is that of thess . . . that ye be not soon shaken in mind , or be troubled , neither by spirit , nor by word , nor by letter as from us , as that the day of christ is at hand ; where the several means of seduction are particularly reckoned , as distinct from the doctrine and doctors , and by spirit can be meant no other than a pretence of inspiration or revelation . 't is evident then that satan by this artifice , useth to put a stamp of divine warrant upon his adulterate coyn ; and if we look into his practice , we shall in all ages find him at this work . among heathens he frequently gained a repute to his superstitious idolatrous worship by this device : the men of greatest note among them feigned a spiritual commerce with the gods. empedocles endeavoured to make the people believe that there was a kind of divinity in him , and affecting to be esteemed more than a man , cast himself into the burnings of mongebel , that they might suppose him to have been taken up to the gods. pythagoras his fiction of a journey to hell was upon the same account . philostratus and cedrenus report no less of apollonius , than that he had familiar converses with their supposed dieties : and the like did they believe of their magi and priests ; insomuch that some cunning politicians ( observing how the vulgar were under a deep reverence to such pretences ) gave it out that they had received their laws by divine inspirations . numa pompilius feigned he received his institutions from the nymph aegeria : lycurgus from apollo : minos the law-giver of candy , baosted that jupiter was his familiar . mahomet also speaks as high this way as any , his alcoran must be no less than a law received from god , and to that end , he pretends a strange journey to heaven , and frequent converse with the angel gabriel . if we trace satan in the errours which he hath raised up under the profession of the scriptures , we may observe the same method , the valentinians , gnosticks , montanists talked as confidently of the spirit , as moses or the prophets could do , and a great deal more ; for some of them blasphemously called themselves the paraclete , or comforter . among the monsters which later ages produced , we still find the same strain ; one saith he is enoch , another stiles himself the great prophet , another hath raptures , and all immediately inspired . the papists have as much of this cheat among them as any other , and some of their learned defenders avouch their lumen propheticum , and miraculorum gloria , prophesies and miracles , to be the two eyes , or the sun and moon of their church ; nay by a strange transportment of folly , ( to the forfeiture of the reputation of learning and reason ) they have so multiplied revelations , that we have whole volumns of them , as the revelations of their saint brigit and others ; and by wonderful credulity they have not only advanced apparent dreams and dotages to the honour of inspirations or visions , but upon this sandy foundation they have built a great many of their doctrines , as purgatory , transubstantiation , auricular confession , &c. by such warrants have they instituted festivals , and founded several orders ; the particulars of these things you may see more at large in dr. stillingfleet and others . and that there might be nothing wanting that might make them shamelesly impudent , they are not content to equal their fooleries with the scriptures of god , as that the rule of their st. francis ( for i shall only instance in him , omitting others for brevity sake ) was not composed by the wisdom of man , but by god himself , and inspired by the holy ghost ; but they advance their prophets above the apostles , and above christ himself . their st. benedict ( if you will believe them ) was rapt up to the third heavens , where he saw god face to face , and heard the choire of angels ; and their st. francis was a none-such for miracles and revelations . neither may we wonder that satan should be forward in urging this cheat , when we consider . first , what a reverence men naturally carry to revelations , and how apt they are to be surprised with an hasty credulity . an old prophecy , pretended to be found in a wall , or taken out of an old manuscript ( of i know now what uncertain author , ) is usually more doted on , than the plain and infallible rules of scripture : this we may observe daily , and forreiners do much blame the english for a facile belief of such things , but it is a general fault of mankind , and we find even wise men forward in their perswasions upon meaner grounds , than those that gain credit to old prophecies . for their antiquity and strangeness of discovery , especially at such times wherein the present posture of affairs seem to favour such predictions with a probadility of such events , are more likely to get credit , than these artificial imitations of the ways and garbs of the old prophets , and the cunning legerdemain of those that pretend to inspirations , by seeming extasies , raptures , and confident declarations , &c. nevertheless arrant cheats , have by these ways deceived no mean men. alvarus acknowledgeth that he honoured a woman as a saint , that had visions and raptures , as if really inspired ( and the same apprehensions had the bishop and fryars ) who was afterward discovered to be a naughty woman : who shall then think it strange that the unobservant multitude should be deluded by such an art ? secondly , especially if we consider that god himself took this course to signify his mind to men ; his prophets were divinely inspired , and the scriptures were not of any private interpretation : the words that the pen men of scriptures wrote , were not the interpretations of their own private thoughts ; for the prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost , pet. . , . now though the prophecies of scripture are sealed , and no more is to be added to them upon any pretence whatsoever ; yet seeing there are promises left us , of the giving of the spirit , of being taught and led by the spirit ; it is an easy matter for satan to beguile men into an expectation of prophetick inspirations , and a belief of what is pretended so to be : for all men do not , or will not understand , that these promises of the spirit , have no intendment of new and extraordinary immediate revelations , but only of the efficacious applications of what is already revealed in scripture . this kind of revelation we acknowledg and teach , which is far enough from enthusiasm , ( that is , a pretended revelation of new truths ) and we have reason to assert , that internal perswasions without the external word , are to be avoided as satan's cozenages . but for all this , when mens minds are set a gadding , if they meet with such as magnify their own dreams , and call their fancies , visions , the suitableness of this to their humour , makes them to reject our interpretations of these promises as false , and to perswade themselves that they are to be understood of such inspirations as the prophets of old had ; and then they presently conclude they are to believe them , lest otherwise they should resist the holy ghost . thirdly , but the advantage which the devil hath to work delusion upon by this pretence , is an high motive to him to practise upon it . for inspirations , visions , voices , impulses , dreams , and revelations are things wherein wicked impostors may by many ways and artifices play the counterfeits undiscovered ; 't is easy to prophesy false dreams , and to say , thus saith the lord , when yet they do but lye , and the lord never sent them , nor commanded them ; nay 't is easy by tricks and illusions , to put that honour and credit upon their designs , which they could not by their bare assertions , backed with all their art of seeming seriousness : the inventions of men ( that have been formerly successful in this deceit ) being now laid open to our knowledg , may make us more wary in our trust . among the heathens you may find notable ways of deceits of this nature . the story of hanno and psappho is commonly known , they tamed birds , and learned them to speak , hanno and psappho are gods ; and then set them at liberty , that men hearing such strange voices in the woods from birds , might imagine that these men were declared gods by special discovery . mahomets device of making a dove to come frequently to his ear , ( which he did , by training her up to an use of picking corn out of it , ) served him for an evidence ( among the vulgar beholders , who knew not the true cause of it ) of his immediate inspiration by the angel gabriel , who ( as he told them ) whispered in his ear in the shape of a dove . the like knavery he practised for the confirmation of the truth of his alcoran , by making a bull ( taught before to come at a call or sign ) to come to him , with a chapiter upon his horns . hector boetius tells us of a like stratagem of a king of scots , who ( to animate his fainting subjects against the picts that had beaten them , ) caused a man clothed in the shining skin of fishes , and with rotten wood ( which as a glow-worm in the night , represents a faint light ) to come among them in the dark , and through a reed or hollow trunk ( that the voice might not appear to be humane ) to incite them to a vigorous onset : this they took to be an angel , bringing them this command from heaven , and accordingly fought and prevailed . crafty benedict , ( who was afterward pope under the name of boniface the eighth ) made simple celestine the fifth give over the popedom , by conveying to him a voice through a reed to this purpose : celestine , celestine , renounce the papacy , give it over , if thou wouldst be saved , the burthen is beyond thy strength , &c. the silly man taking this for a revelation from heaven , quitted his chair and left it for that crafty fox benedict . not very many years since , the same trick was played in this country to a man of revelations , who called himself david in spirit , when he had wearied his entertainer with a long stay , he quitted himself of his company , ( as i was credibly informed ) by a policy which he perceived would well suit with the man's conceitedness ; for through a reed in the night time he tells him , that he must go into wales , or some such country , and there preach the gospel ; the next morning the man avouches a revelation from god to go elsewhere , and so departs . these instances shew you how cunningly a cheating knave may carry on a pretence of revelation or vision . and yet this is not all the advantage which the devil hath in this matter , though it is an advantage which he sometime makes use of when he is fitted with suitable instruments . but he works most dangerously when he so acts upon men , that they themselves believe they have visions , raptures and revelations , for some are really perswaded that it is so with them . neither is it strange , that men should be deluded into an apprehension that they hear and see what they do not ; in feavers , frenzies , and madness , we clearly see it to be so : and who can convince such persons of their mistakes , when with as high a confidence as may be , they contend that they are not deceived ? shall we think it strange that satan hath ways of conveying false apprehensions upon mens minds ? no surely , do we not see that the senses may be cheated , and that the fancies of men may be corrupted ? is it not easy for him to convey voices to the ear , or shapes and representations to the eye ? and in such cases , what can ordinarily hinder a belief that they hear or see such things ? but he needs not always work upon the fancy by the senses . if he hath the advantage of a crazy distempered fancy ( as commonly he hath in melancholly persons ) he can so strongly fix his suggestions upon them , and so effectually set the fancy on work to embrace them , that without any appearance of madness , they will perswade themselves that they have discoveries from god , impulses by his spirit , scriptures set upon their hearts , and what not ? and because they feel the workings of these things within them , it is impossible to make them so much as suspect that they are deceived . do but consider the power of any fancy in a melancholick person , and you may easily apprehend how satan works in such delusions . melancholy doth strangely pervert the imagination , and will beget in men wonderful misapprehensions , and that sometimes doth bewitch them into peremptory uncontroulable belief of their fancy ; 't is a vehement , confident humour , what way soever it takes , the imagination thus corrupted hath an enormous strength , so that if it fix upon things never so absurd or irrational , 't is not reducible by the strongest reasons . if such a man conceits himself dead , or that he is transformed to a wolf or cat , or that he is made of glass ( as many in this distemper have done ; ) there is no perswasion to the contrary , that can take place with him . now if this humour be taken up with divine matters ( as usually it doth , for it hath a natural inclination to religious things ) it still acts with fierceness and confidence , and there are many things often concomitant to such actings , that if it misconceit inspiration or prophecy , the parties themselves are not only bound up under that perswasion , but even unwary spectators are deluded . for sometime a melancholy imagination is not wholly corrupt , but only in respect of some one or two particulars , whilst in other things it acts regularly , and then neither they nor others ( that are unacquainted with such cases ) are so apt to suspect that they are mistaken in these things , while they act rationally and soberly in other matters . sometime they have vehement fits of surprisal ( for the humour hath its ebbings and flowings ) and this gives them occasion to apprehend that someting doth supernaturally act or raise them , and then when the things they speak , are for the matter of them , of religious concern , and odd notions ( for the humour flies high , and bounds not it self with ordinary things , ) and withal uttered in scripture rhetorick and with fervency and urgency of spirit , when these things concur , there is such an appearance of inspiration , that the parties themselves and others rest fully perswaded that it is so . seventhly , pretended and counterfeit miracles the devil makes much use of , to countenance errour , and this is also one of his strong-holds ; for he suggests that god himself bears witness by these signs , wonders , and miracles to such erroneous doctrine , as seems to be concerned by them . that the devil cannot work a true miracle hath been discoursed before , but that he can perform many strange things , and such as may beget admiration , none denies ; and that by such unwonted actions , he usually endeavours to justify false doctrines , and to set them off with the appearance of divine approbation , we are sufficiently forewarned in the scriptures . jannes and jambres resisted moses by false miracles . in deut. . . god speaks of the signs and wonders of false prophets , who would by that means seek to seduce the people to follow after other gods. christ also in matth. . . foretells that false christs and false prophets shall arise , and shew great signs and wonders , insomuch that ( if it were possible ) they shall deceive the very elect , and puts a special note of caution upon it , behold , i have told you before . and to the same purpose is that of paul concerning antichrist , thes . . . where he tells us of powerful signs and wonders by the working of satan ; who doth all the while only lye and cheat , that he may draw men to errour . if we make enquiry how satan hath managed this engine , we shall observe not only his diligence in using it , on all occasions to countenance all kind of errours both in paganisme and christianity , but also his subtile dexterity by cheating men with forgeries and falshood . heathenish idolatry among other helps for its advancement , wanted not this , the oracles and responses ( which were common before the coming of christ ) were esteemed as miraculous confirmations of the truth of the dieties which they worshipped ; the moveings and speakings of their statua's were arguments that the operative presence of some celestial numen was affixed to such an image . in some places the solemn sacrifices are never performed without a seeming miracle . as in nova zembla where the priests trances , his running a sword into his belly , his making his head and shoulder fall off his body into a kettle of hot water by the drawing of a line , and then his reviving again perfect and entire without maime or hurt , are all strange astonishing things to the beholders . but besides such things as these which are standing constant wonders , we read of some that have had as it were a gift of miracles , that they might be eminently instrumental to promote and honour paganisme . all histories agree that simon magus did so many strange things at rome ( as the causing an image to walk , turning stones into bread , transforming himself into several shapes , flying in the air , &c. ) that he was esteemed a god. philostratus and cedremus report great things of apollonius , as that he could deliver cities from scorpions , serpents , earthquakes , &c. and that many miracles were wrought by him ; this man satan raised up in an extraordinary manner to revive the honour of paganisme , that it might at least vie with christianity . and though few ever attained to that height which apollonius and simon magus reached unto , yet have we several instances of great things done now and then , by some singular persons upon a special occasion , which satan improved to his advantage . vespasian cured a lame and blind man. adrianus cured a blind woman , and which is more , after he was dead by the touch of his body , a man of pannonia who was born blind received his sight . valerius maximus tells of many strange things , and particularly of a vestal virgin that drew water into a sieve . as livy tells of another ( claudia by name ) who with her girdle drew the ship to the shore which carryed the mother of their gods , when neither strength of men nor oxen could do it . errours under profession of christianity have been supported and propagated by the boast of miracles . a clear instance for this we have in popery , that religion being a perpetual boast of wonders . to let pass their great miracle of transubstantiation ( which as one hath lately demonstrated , is a bundle of miracles , or contradictions rather ) because it appears not to the senses of any man , and consequently is not capable of being an argument to prove any of their opinions . we have abundance of strange things related by them , as proofs of some doctrines of theirs in particular , as purgatory , invocation of saints , transubstantiation , &c. and of their profession in the general , devils cast out , blind and lame cured , dead raised , and what not ; it would be endless to recite particulars ; it would take a long time to tell what their st. francis hath done , how he fetched water out of a rock , how he was homaged by fowls and fishes , how he made a fountain in marchia run wine , and how far he exceeded christ himself in wonderful feats ; christ did nothing which st. francis did not do , nay he did many more things than christ did : christ turned water into wine but once but st. francis did it thrice : christ was once transfigured , but st. francis twenty times : he and his brethren raised above a thousand to life , cast out more than a thousand devils , &c. their dominious raised three dead men to life . their zeverius while he was alive did many miracles , and after he was dead , his body lay fifteen months sweetly smelling , without any taint of corruption . 't is irksome to repeat their stories ; abundance of such stuff might be added out of their own writings : the design of all which is to prove , ( to those that are so prodigal of their faith as to believe them ) that they only are the true church , and that by this note ( among others ) they may be known to be so . but let us turn aside a little to observe satans cunning in this pretence of miracles ; let things be soberly weighed , and we may see enough of the cheat . this great boast is ( as austin hath it ) resolved into one of these two , either the figments of lying men , or the craft of deceitful spirits . as to the first of these , 't is evident , that a great many things , that have been taken by the vulgar for mighty wonders , were nothing but the knaveries of impostors , who in this matter have used a threefold cunning . first , by meer jugling and forgery in confederacies and private contrivances they have set upon the stage persons ( before instructed to act their parts ) or things aforehand prepared , to pretend to be what they were not , that others might seem to do what they did not , and all to amaze those that know not the bottom of the matter . of this nature was mahomets dove and bull , who were privately trained up to that obedience , and familiarity which they used to him . the pagan priests were not altogether to seek in this peice of art . lucian tells us of one alexander , who nourished and tamed a serpent , and made the people of pontus believe that it was the god aesculapius ; and doubtless the idol priests improved their private artificial contrivances . as of the movings of their images ( as that of venus made by daedalus , which by the means of quicksilver inclosed , could stir it self ) their eating and drinking ( as in the story of bel in the apochryphal adjections to the book of daniel ) their responses , and several other appearances ( as of the paper head of adonis or osiris ) which ( as lucian reports ) comes swimming down the river every year from aegypt to byblos , &c. these and such like they improved as evidences of the power , knowledg , and reality of their gods. and though in the prevalency of idolatry , where there was no considerable party to oppose , their cheats were not always discovered , yet we have no reason to imagine that the priests of those days were so honest , that they were only deceived by the devils craft , and did not in a villanous design purposely indeavour the delusion of others . if we had no other grounds for a just suspition in these cases , the famous instances of the abuse of paulina at the temple of isis in rome , in the reign of the emperour tyberius , by the procurement of mondus , who corrupted the priest of anubis to signify to her the love of their god , and under that coverture gratified the lust of mondus , mentioned by josephus . and that of tyrannus priest of saturne in alexandria , who by the like pretence of the love of saturne , adulterated most of the fairest dames of the city , mentioned by ruffinus . these would sufficiently witness that the priests of those times were apt enough to abuse the people at the rate we have been speaking of . in popery nothing hath been more ordinary ; who knows not the story of the holy maid of kent , and the boy of bilson ? how common is it with them to play tricks with women troubled with hysterical distempers ? and to pretend the casting out of devils , when they have only to deal with a natural disease ? not very many years since they practised upon a poor young woman at durbam , and made great boasts of their exorcisms , reliques , and holy-water against the devil ( with whom they would have all believe she was possessed ) when the event discovered , that her fits were only the fits of the mother . i my self ( and some others in this place ) have seen those fits allayed by the fume of tobacco blown into her mouth , to the shame and apparent detection of that artifice . i might mention the legerdemain of antonius of padua , who made his horse adore the host , for the conversion of an heretick ; the finding of the images of st. paul and st. dominick in a church at venice with this inscription for paul , by this man you may come to christ ; and this for dominick , but by this man you may do it easilier : and the honour put upon garnet , by his image on straw , found at his execution , ( in all probability ) by him that made it and threw it down , or by his confederate : but these are enough to shew the honesty of these kind of men. secondly , they have also a cunning of ascribing effects to wrong causes , and by that means they make those things wonders that are none . mahomet called his fits of falling-sickness , extasies or trances . austin tells us the heathens were notable at this : the burning lamp in the temple of venus , though only the work of art , was interpreted to be a constant miracle of that deity . the image which ( in another temple ) hung in the air , by ignorant gazers was accounted a wonder , when indeed the loadstone in the roof and pavement ( though unseen ) was the cause of it . the sydonians were confirmed in their constant annual lamentations of adoms , by a mock miracle of the redness of the river adonis , at one time of the year constantly , they take it to be blood , when it is nothing else but the colouring of the water by the dust of red earth or minium , which the winds constantly at that time of the year from mount libanus do drive into the water . neither are the papists out in this point ; i will only instance in that observation of dr. jenison , to confirm the doctrine and practice of invocation : they take the advantage of sovereign baths and waters , and where they espy any fountain good against the stone , or other diseases , presently there is the statue or image of some saint or other erected by it , by whose vertue the cure and miracle must seem to be done ; or some chappel is erected to this or that saint , to whom prayers before , and thanks after washing , must be offered . thirdly , where the two former fail , men that devote themselves to this kind of service , imitate their father the devil , and fall to plain lying , and devised fables . idolatry was mainly underpropped by fabulous stories ; and no wonder , when they esteemed it a pious fraud , to nourish piety towards the gods , in which case ( as polibius saith ) though their writers speak monsters , and write childish , absurd , and impossible things , yet are they to be pardoned for their good intent . among the papists what less can be expected , when the same principle is entertained among them ? canus , and ludovicus vives mentioned by him , ( as also some few others ) do exceedingly blame that blind piety of coining lyes for religion , and feigning histories for the credit of their opinions ; but while they with great freedom and ingenuity do tax the fables of their own party , they do plainly acknowledg that they are too much guilty of feigning , insomuch that not only the author of the golden legend is branded with the characters of a brazen face , and a leaden heart , but also gregories dialogues , and bedes history are blamed by him , as containing narrations of miracles taken upon trust from the reports of the vulgar . and indeed the wonders they talk of , are so strange , so unlikely , so ridiculous , and absurd some of them , that except a man offer violence to his reason , and wilfully shut his eyes against the clear evidences of suspition , he cannot think they are any thing else than dreams and fables , no better then aesops ; you may meet with several catalogues of them in protestant writers . as their st. swithins making whole a basket of broken eggs by the sign of the cross . patricius his making the stoln sheep to bleet in the thiefs belly after he had eaten it . their st. brigets bacon which in great charity she gave to an hungry dog , was found again in her kettle ; dionysius after he was beheaded carryed his head in his hand three french miles . st. dunstan took the devil by the nose with his tongues till he made him roar . dominicus made him hold the candle till he burnt his fingers . st. lupus imprisoned the devil in a pot all night . a chappel of the virgin mary was translated from palestine to loretto . a consecrated host ( being put into a hive of bees to cure them of the murren ) was so devoutly entertained , that the bees built a chappel in the hive , with doors , windows , steeple and bells , erected an altar , and laid the host upon it , sung their canonical houres , and kept their watches by night as monkes used to do in their cloisters , &c. who would ever imagine that men of any seriousness could satisfy themselves with such childish fopperies ? these are the usual ways by which men of design have raised the noise of miracles . the other part of satans cunning relates to himself and his own actions : when his agents can go no further in the trade of miracle-making , he as a spirit , doth often make use of his power , knowledg , and agility , by which he can indeed do things incredible , and to be wondred at . 't is nothing for him by his knowledg of affairs at a distance , of the private endeavours , or expressed resolves of princes , to prognosticate future events : by his power over the bodies of men , he can with the help of inclinations and advantages do much to bring a man into a trance , or take the opportunity of a fit of an apoplexy , and then like a cunning jugler , pretend ( by i know not what , nor whom ) to raise a man from death . he knows the secret powers and vertues of things , and by private applications of them may easily supply spirits , remove obstructions , and so cure lameness , blindness , and many other distempers , and then give the honour of the cure to what person or occasion may best fit his design ; so that either by the officious lyes of his vassals , or the exerting of his own power on suitable objects at fit times , he hath made a great noise of signs and wonders in the world. and this stratagem of his , hath ever been at hand to gain a repute to false doctrine . and the rather doth he insist upon this , first , because true miracles are a divine testimony to truth . as nichodemus argued joh. . . no man could do these miracles that thou doest , except god be with him . and there were solemn occasions wherein they were necessary ; as when god gave publick discoveries of his mind before the scriptures were written ; and also when he altered the oeconomy of the old testament , and setled that of the new. in these cases it was necessary that god should confirm his word by miracles . but now , though these ends of miracles are ceased , though god hath so setled and fixed the rule of our obedience and worship , that no other gospel or rule is to be expected , and consequently no need of new miracles , where the certain account of the old miracles are sufficient attestations of old and unalterable truths ; nay though god have expresly told us , deut. . . that no miracle ( though it should come to pass , and could not be discovered to be a lye ) should prevail with us to forsake the established truths and ways of scripture , or to entertain any thing contrary to it ; yet doth satan exercise herein a proud imitation of the supream majesty , and withal doth so dazle the minds of the weaker sort of men , ( who are more apt to consider the wonder , than to suspect the design ) that ( without due heed given to the cautions which god hath laid before us in that particular ) they are ready to interpret them to be gods witness to this or that doctrine to which they seem to be appendant . secondly , because satan hath a more than ordinary advantage to feign miracles , he doth more industriously set himself to pretend them , and to urge them , for the accomplishment of his ends . 't is an easy work to prevail with men that are wholly devoted to their own interest under the mask of religion , to say and do any thing that may further their design ; and the business of miracles is so imitable by art , through the ignorance and heedlesness of men , that with a small labour satan can do it at pleasure . the secret powers of nature ( such as that of the loadstone ) by a dexterous application brought into act , in a fitly contrived subject , will seem miraculous to those that see not the secret springs of those actions . there have been artificial contrivances of motions , which had they been disguised under a religious form , and directed to such an end , might have passed for greater miracles than many which we have mentioned . such was the dove of architas which did fly in the air , as if it had been a living creature . such was the flie of regiomontanus , and the eagle presented to the emperour maximilan , which in the compass of their little bodies , contained so many springs and wheels as were sufficient to give them motion , and to direct their courses as if they had been animated . albertus magnus his artificial man , and the silver gally , and tritons made by a goldsmith at paris , were rare peices of art , their motions so certain and steady , that they seemed to have life and understanding . if art can do all this , how much more may we suppose can satan do ? how easily can he make apparitions , present strange sights to the eye , and voices to the ear ? and by putting out his power do a thousand things astonishing and wonderful ? eightly , sometime satan pleads for errour , from the ease , peace , or other advantages which men pretend they have received , since they engaged in such a way , or received such a perswasion . this is an argument from the effect , and frequently used to confirm the minds of men in their opinions . hence they satisfy themselves with these reasonings : i was before always under fears and uncertainties , i never was at peace or rest in my mind , i tryed several courses , followed several parties , but i never had satisfaction or comfort till now , and by this i know that i am in a right way . others argue after the same manner from their abundance and outward prosperity : i met with nothing but crosses and losses before , but now god hath blessed me with an increase of substance , prospered my trade and vndertakings , &c. these , though apparently weak and deceitful grounds , are reputed strong and conclusive , to those that are first resolved upon an errour . for men are so willing to justify themselves in what they have undertaken , that they greedily catch at any thing that hath the least appearance of probability to answer their ends . this plea of satisfaction is commonly from one of these two things . first , from inward peace , and contentment of mind . satan knows that peace is the thing to which a man sacrificeth all his labours and travel ; this he seeks , ( though often in a wrong way , and by wrong means : ) he knows also that true peace is only the daughter of truth , ( the ways whereof are pleasantness , and the paths whereof are peace ; ) neither is he ignorant of the delights which a man hath , by enjoying himself in the sweet repose of a contented mind , that he may charm the hearts of the erroneous into a confidence and assurance that they have taken a right course , he doth all he can to further a false peace in them , and to this purpose he commonly useth this method : first , he doth all he can to unsettle them from the foundation of truth upon which they were bottomed ; he labours to render things suspitious , doubtful or uncertain : this some have noted from thes . chap. . ver . . where satans first attempts are to shake their minds , not only by disquiet , ( of which we are next to speak ) but by alteration of their judgment , ( for mind is sometimes taken for sentence , opinion , judgment , as cor. . . we have the mind of christ , and cor. . . in the same mind , and in the same judgment . secondly , his second approach is to raise a storm of restless disquiet upon that uncertainty ; and in order to his intended design he usually fills them with the utmost anxiety of mind , and makes their thoughts ( like a tempestuous sea ) dash one against another . this peice of his art is noted in the forecited place , that ye be not shaken in mind or troubled ; the word signifies a great perplexity . and this is an usual method which the false teachers among the galatians practised , they first troubled them , and then endeavoured by the advantage of that trouble to pervert the gospel of christ . to effect both these , he doth amuse them with all the objections that can be raised . if he can say any thing of the antiquity of the errour , the number , wisdom , learning or authority of those that embrace it , they are sure to hear of these things to the full ; the danger of continuing as they were , and the happiness of the new doctrine , are represented with all aggravating circumstances ; and these so often , that their thoughts have no rest : and if this restlesness does wound or weaken them , he pursues with an high hand . these ways of disturbing the unsettled mind , are hinted to us in the aforesaid place , spirit , word , letter , any thing that carries a seeming authority to unsettle , or power to amaze and distress . and we may here further note , that where the minds of men are discomposed with other fears or disquiets , satan is ready to improve them to this use , so that commonly when the word of god begins to work at first upon the consciences of men , to awaken them to the consideration of their sin and danger , the adversary is then very busy with them to inveagle them into some errour or other . thirdly , having throughly prepared the mind with restless fears , he then advanceth forward with the proffers of peace and comfort in the way of errour which he proposeth ; and in this case errour will boast much , come to me , and ye shall find rest for your souls . how grateful and welcome the confident proffers of ease and satisfaction are to a tossed and disquieted mind any man will easily imagine ? 't is usually thus , men that are tired out , will easily embrace any thing for ease . a man in this case may be wrought upon like wax to receive any impression ; he will fasten on any thing true or false that doth but promise comfort . fourthly , the compleatment of his method is to please the man in the fruition of the peace promised : and this he labours to do , not only to fix the man in his delusion , but to make that man brag of ease to be a snare to others . and 't is easy for the devil to do this : for , first , the novelty of a new opinion doth naturally please , especially if it give any seeming commendation for discovery or singularity . we see men are fond of their own inventions , and delighted to be lifted up above others . secondly , satan can easily allay the storm which he himself raised : he gives over to molest with anxious thoughts , on the contrary he suggests thoughts of satisfaction . thirdly , and whatever he can do in a natural way to raise up our passions of joy and delight , he will be sure to do it now , to ravishment and excess if he can ; and then he not only makes these men sure , ( for what argument can stand before such a confidence ? ) but hath an active instrument for the allurement of such as cannot discover these methods . secondly , outward prosperity is the other common plea for errour . though successes , plenty and abundance of worldly comforts , argue of themselves neither love nor hatred , truth nor falshood , because the wise providence of god , for holy ends and reasons ( often undiscerned by us ) permits often the tabernacles of robbers to prosper , and permits those that deal treacherously with the truths of god , to be planted , to take root , to grow , yea , to bring forth fruit ; nevertheless if in a way of errour they meet with outward blessings , they are apt to a scribe all to their errours , and to say as israel , hos . . . i will go after my lovers that gave me my bread and my water , my wool and my flax , mine oyl and my drink , without any serious consideration of god's common bounty , which upon far other accounts , gives them corn , and wine , and oyl , and multiplies their silver and gold , which they prepared for baal , ver . . i shall not need to add any thing further for the proof and explanation of this , than what we have in jer. . . where the jews expresly advance their idolatrous worship as the right way , and confirm themselves even to obstinacy in the pursuit of it , upon this reason ; we will certainly do whatsoever thing goeth out of our own mouth , to burn incense to the queen of heaven — for then had we plenty of victuals , and were well , and saw no evil : but since we left off to burn incense to the queen of heaven , and to pour out our drink-offerings unto her , we have wanted all things , and have been consumed by the sword , and by the famine . ninthly , instead of better arguments , satan usually makes lyes his refuge : and these respect either the truth which he would cry down , or the errour which he would set up . those lyes that are managed against truth , are of two sorts ; mistakes and misrepresentations of its doctrines , or calumnies against the persons and actions of those that take part with it . those lyes that are proper to bespatter a truth withal , are such as tend to render it unlovely , inconvenient , or dangerous . satan hath never been awanting to raise up mists and fogs to eclipse the shining beauty of truth . sometime he perswades men that it is a novelty , and contrary to the tradition of the fathers : and then if an errour had been once upon the stage before , and had again been hissed out of the world , when it peeps out again into the world , its former impudency is made an argument for its antiquity , and truth is decryed as novel . or , if it be but an errour of yesterday , and hath only obtained an age or two , then the ghosts of our forefathers are conjured up as witnesses , and the plea runs currant , what is become of your fathers ? or , are you wiser than your fathers ? are they all damned ? these were insisted on by the heathens : the gods of the country , and the worship of their fathers , they thought should not be forsaken for christianity , which they judged was but a novelty in comparison of paganisme . of the same extract is that old song of the papists , where was your religion before luther ? and to this purpose they talk of the succession of their bishops and popes . and other errours grow a little pert and confident , if they can but find a pattern or sample for themselves among the old heresies . sometimes he endeavours to bring truth into suspition , by rendering it a dangerous encroachment upon the rights and priviledges of men , as if it would turn all upside down , and introduce factions and confusions . this clamour was raised against the gospel , that it would subvert the doctrine of moses and the law. sometimes he cloaths the opinions of truth with an ugly dress , and misrepresents it to the world , as guilty of strange inferences and absurdities , which only arise from a wrong stating of the questions : and where it doth really differ from errour , he endeavours to widen the differences to an inconvenient distance , so that if it go a mile from errour , satan will have it to go two ; if truth teach justification by faith , errour represents it as denying all care of holiness and good works ; if truth say , bare moral vertues are not sufficient without grace , errour presently accuseth it , as denying any necessary use of morality , or affirming that moral vertues are obstructions and hinderances to salvation . it were easie to note abundance of such instances . as for calumnies against the persons and actions of those that are assertors of truth , 't is well known for an old thread-bare design , by which satan hath gained not a little . machiavil borrowed the policy from him , and formed it into a maxime , for he found by experience that where strong slanders had set in their teeth , though never so unjustly , the wounds were never throughly healed : for some that heard the report of the slander , never heard the vindication , and those that did , were not always so unprejudiced as to free themselves from all suspition , but still something remained usually upon their spirits for ever after ; and that , like a secret venome , poysons all that could be said or done by the persons , that ( wrongfully ) fell under their prejudice , and did not a little derogate from the authority and power of the truths which they delivered . the friends of truth have always to their cost found it so . christ himself escaped not the lyes and censures of men when he did the greatest miracles ; they raised this calumny against him , that he cast out devils by beelzebub the prince of devils : when he shewed the most compassionate condescentions , they called him a man gluttonous , a wine-bibber , a friend of publicans and sinners ; and at last upon a misinterpretation of his speeches , ( i will destroy this temple , and in three days i will build it up , mat. . . ) they arraigned and condemned him for blasphemy : and his servants have ( according to what he foretold ) drunk of the same cup ; the more eminent in service , the greater draught . paul , a chosen vessel , met with much of this unjust dealing ; he was accused act. . . as speaking against the people , the law , and the temple ; and , chap. . . called a pestilent fellow , a mover of sedition , a prophaner of the temple . neither can we wonder at this , that the greatest innocency , or highest degree of holiness , is no armour of proof against the sharp arrows of a lying tongue : when we read this as one of satan's great characters , that he is the accuser of the brethren , and that his agents are so perfectly instructed in this art , that they are also branded with the same mark of false accusers , jude . 't is well known how the primitive christians were used , they were accounted the filth and off-scouring of all things ; there could be nothing that could render them odious or ridiculous but they were aspersed with it , as that they sacrificed infants , worshipped the sun , and used promiscuous vncleanness ; nay , what ever plague or disaster befel their neighbours , they were sure to carry the blame . and we might trace this stragem down to our own days . luther in his time was the common butt for all the poysoned arrows of the papists calumny ; which so exceeded all bounds of sobriety and prudence , that they devised a romance of his death , how he was choaked of the devil ; that before he died , he desired his corps might be carried into the church , and adored with divine worship ; and that after his death the excessive stench of his carcase forced all his friends to forsake him . all this and more to this purpose they published while he was alive , whose slanders ( worthy only of laughter ) he refuted by his own pen. the like fury they expressed against calvin , by their bolsecus , whom they set on work to fill a book with impudent lyes against him : neither did beza , junius , or any other of note escape without some slander or other . how unjustly the arrians of old accused athanasius of uncleanness , and of bereaving arsenius of his arm , is sufficiently known in history . but the devils malice doth not always run in the dirty channel of odious calumnies , he hath sometimes a more cleanly conveyance for his lyes against holy men. in prosecution of the same design , 't is a fair colour for errour , if he can abuse the name and credit of renowned champions of truth , by fathering an errour upon them which they never owned . by this means he doth not only grace a false doctrine with the authority of an eminent person , whose estimation might be a snare to some well-meaning persons , but weakens the truth , by bringing a faithful assertor of it into suspition of holding ( at least in some points ) dangerous opinions ; by which many are affrighted from entertaining any thing that they write or preach : for , though they may be confessedly sound in the most weighty doctrines , yet if it be once buzz'd abroad that they are in any thing unsound , this dead fly spoils all the precious ointment : and the matter were yet the less , if there were any just cause for such a prejudice ; but such is satans art , that if a man explains the same truth but in different words and forms of speech , than those that others have been used unto ; or if he casts it into a more convenient mould , that ( by laying aside doubtful or flexible expressions ) it may be more safely guarded from the exceptions of the adversaries , especially if he carefully chuse his path betwixt the extreams on either hand ; this is enough for satan to catch at , and presently he bestows upon him the names of the very errours which he most strenuously opposeth ; nay , sometimes if he mention any thing above the reach or acquaintance of those that hear him , 't is well if he escapes the charge of heresie , and that he meets not with the lot of virgilius bishop of saltzbury , who was judged no less than heretical , for venting his opinion concerning the antipodes . i know men do such things in their zeal , but while they do so , they are concerned to consider how satan doth abuse their good meaning to the disservice of truth . as satan's design in bespattering the actions and doctrines of good men , is to bring the truth they profess into a suspition of falshood , and to advance the contrary errours to the place and credit of truth ; so doth he use a skill proportionable to his design . and though he be so impudent that he will not blush at the contrivance of the most gross and malicious lye , yet withall he is so cunning , that he studiously endeavours some probable rise for his slanders , and commonly he takes this course : first , he doth all he can to corrupt the professors of truth ; if riches or honours will tempt them to be proud , high-minded , contentions , or extravagant , he plyes them with these weapons ; if the pleasures of the flesh and world be more likely to besot them , or to make them sensual , earthly or loose , he incessantly lays those baits before them ; if fears and persecutions can affright them out of duty ; if injuries and provocations may prejudice them into a forward or wayward temper , he will certainly urge them by such occasions , and when he hath prevailed in any measure , he is sure to aggravate every circumstance to its utmost height , and upon that advantage to make additions of a great many things beyond what they can be justly accused of . this old device paul , in rom. . . takes notice of concerning the jews , whose breach of the law so dishonoured god , that the name of god was blasphemed among the gentiles through them . the jews lived wickedly , and their wicked lives was a currant argument among the gentiles to confirm them in paganism ; for they judged the law of god could not approve it self to be better than their own , when the professors of it were so naught . to prevent this mischief , we are seriously warned to be carefully strict in all our stations , that the name of god and his doctrine be not blasphemed . secondly , whatever miscarriages any professor of truth is guilty of , satan takes care that it be presently charged upon all the profession . if any one offend , it is matter of publick blame ; much more if any company or party shall run into extravagancies , or do actions strange and unjustifyable , those that agree with them in the general name of their profession ( though they differ as far from their wild opinions and practices as their enemies do ) shall still be upbraided with their follies . we see this practised daily by differing parties , according to what was foretold , in pet. . . false prophets seduce a great number of christians to follow their pernicious ways , and by reason of their wild ungodly behaviour , the whole way of truth was evil spoken of . thirdly , the least slip or infirmity of the children of truth the devil is ready to bring upon the stage ; and they that will not charge themselves as offenders for very great evils , will yet object to the disparagement of truth the smallest mistakes of others ; a mote in the eye of the lovers of truth shall be espyed , when a beam in the eye of falshood shall pass for nothing . fourthly , slanderous aspersions are sometimes raised from a simple mistake of actions , and their grounds or manner of performance , and sometimes from a malicious misrepresentation . the devil seldom acts from a simple mistake , but he will either suborn the passionate opposers to a wilful perverting of the true management of things , or will by a false account of things take the advantage of their prejudice , to make men believe that such things have been said or done , which indeed never were . the christians in the primitive times were reported to be bloody men , and that they did kill men in sacrifice , and did eat their flesh and drink their blood ; and this was only occasioned by their doctrine and use of the sacrament of the body and blood of christ . they were accused for promiscuous uncleanness with one another , and this only because they taught that there was no distinction of male and female in respect of justication , and that they were all brethren and sisters in christ . this account tertullian gives of the calumnies of those times , and others have noted the like occasions of other abuses of them . they were reported to worship the sun , because they in times of persecution were forced to meet early in the fields , and were often seen undispersed at sun-rising . they were reported to worship bacchus and ceres , because of the elements of bread and wine in the lords supper . if they met in private places , and in the night , it was enough to occasion surmises of conspiracy and rebellion : so ready is satan to take occasion where none is given . fifthly , but if none of these are at hand , then a downright lye must do the turn , according to that of jer. . . come and let us devise devices against jeremiah : and when once the lye is coyned , satan hath officious instruments to spread it ; jer. . . report , say they , and we will report it . these were the lyes raised against truth ; but besides this endeavour , he useth the same art of lying to inhance the credit of errour . lying inspirations , lying signs and wonders we have spoken of , i shall only mention another sort of lying , which is that of forgery , an art which errour hath commonly made use of . sometimes books and writings erroneous have been made to carry the names of men that never knew or saw them . the apostles themselves escaped not these abuses ; you read of the counterfeit gospels of thomas and bartholomew , the acts of peter and andrew , the apostolical constitutions , and a great many more . later writers have by the like hard usage been forced to father the brats of other mens brians . i might be large in these , but they that please may see more of this in authors , that have of purpose discovered the frauds of spurious , suppositious books ; the design is obvious ; errour would by this means adorn it self with the excellent names of men of renown , that so it might pass for good doctrine with the unwary . chap. iv. of satan's second way of improving his advantages , which is by working upon the understanding indirectly by the affections . this he doth ( . ) by a silent insensible introduction of errour . his method herein . ( . ) by entangling the affections with the external garb of errour , a gorgeous dress , or affected plainness . ( . ) by fabulous imitations of truth . the design thereof . ( . ) by accommodating truth to a complyance with parties that differ from it . various instances hereof . ( . ) by driving to a contray extream . ( . ) by bribing the affections with rewards , or forcing them by fears . ( . ) by engaging pride and anger . ( . ) by adorning errour with the ornaments of truth . the usual arguments by which satan doth directly blind the understanding to a perswasion to accept darkness for light , we have now considered . it remains that some account be given of the second way of prevailing upon the understanding , and that is by swaying it through the power and prevalency of the affections . in order to this he hath many devices , the principal whereof are these : first , by silent and insensible procedure he labours to introduce errours ; and lest men should startle at a sudden and full presentment of the whole , he thinks it policy to insinuate into the affections , by offering it in parcels . thus he prevents wonderment and surprisal , ( lest men should boggle and turn away , ) and doth by degrees familiarize them to that , which at first would have been rejected with abhorrency . we read in the parable of the tares , that the envious man which sowed them ( who was satan ) took his opportunity while men slept , and then went away in the dark ; insomuch that the discovery was not made at the sowing , but at their coming up . in pursuance of this policy , we find the principal instruments of satan have followed the footsteps of their master ; they creep in unawares , jude . they privily bring in damnable heresies , pet. . . and as if they were guilty of some modest shamefastness , they creep into houses , tim. . . the steps by which the devil creeps into the bosoms of men to plant errour in the heart , are these : first , he endeavours to gain the heart by the ingenious sweet and delightful society of those that are corrupted already . errour hath a peculiar art to woo the good-will before it disclose it self ; it first steals the ear and affections to the person , and thence insensibly derives it to the opinion . truth is masculine , and perswades by teaching , but errour doth often teach by perswading . 't is very difficult to affect the person , and not to bestow upon the errour better thoughts than it deserves . those therefore that are cunning in the art of seduction , make extraordinary pretences of affectionate kindness , and ( as the apostle noted concerning the seducers of his time , gal. . . ) they zealously affect ( those whom they would delude ) but not well : their art doth also teach them not to be over-hasty in propounding their opinions , nor so much as to touch upon them till they perceive they have gained a firm perswasion of their aimity , and of the reality of those kindnesses which they have made shew of : but when they have once gained this point of advantage , they take opportunity more freely to propound and press their doctrines . thus are men at last beguiled with enticing words . 't is also part of the same design , that satan sometimes makes use of women seducers : for , ( . ) they are more apt to be deluded themselves ; silly women are soon led captive . ( . ) being deceived , they are most earnestly forward in the heat of zeal to propagate their opinions . ( . ) and by the advantage of their nature they are most engaging , their affectionate perswasions usually have a peculiar prevalency . the daughters of moab ( through balaam's counsel ) were made choice of , as the fittest instruments to seduce israel to idolatry . solomon , though a wise man , was prevailed with by the importunity of his wives , against his former practice and knowledg , to favour false worship . the woman jezabel , rev. . . was satan's under-agent , to teach and seduce god's servants to commit fornication , and to eat things sacrificed to idols . ( . ) besides , they have a greater influence upon their children , to leaven them with their own opinions . secondly , satan also observes a gradual motion in fixing any particular errour . if he attempt it immediately without an external agent , he first puts men upon the reading or consideration of some dark passages that seem to look favourably upon his design ; then he starts the notion or objection ; then begets a scruple or questioning : having once proceeded thus far , he follows his design with probable reasons , till he have formed it into an opinion : when 't is come to this , a little more begets a perswasion , that perswasion he ripens into a resoluteness and obstinacy , and then at last fires it with zeal for the deluding of others . having thus laid the foundation by one errour , he next endeavours to multiply it , and then brings in the inferences that unavoidably follow : for as one wedg makes way for another , so from one falshood , another will easily force it self , and from two or three , who knows how many ? and though the consequences are usually more absurd than the principles , yet are they with a small labour brought into favour , where the principles are first confidently believed ; so that those errours , which because of their ugly look , satan durst not at first propound , lest he should scare men off from their reception , he can now with an undaunted boldness recommend . it cannot be imagined that ever men would at first have entertained opinions of contempt of ordinances and libertinism , and therefore we may observe they usually come in the rear of other opinions , which by a long tract of art prepare their way . yet may we note , that though satan usually is forced to wait the leasure of some mens timerousness and bashfulness , and therefore cannot ripen errour to an hasty birth as he desires , ( hence is it , that one man often doth no more for his time , but only brew it , or it may be makes only the rude draught of it , and another vents and adorns it : for so it was betwixt laelius and faustus socinus , betwixt david george and his successors : ) and though he be so confined to the first principles of errour , which he hath instilled , that he cannot at present enlarge them beyond their own just consequences ; yet there are some choice principles of his , which if he can but fasten upon the mind , they presently open the gap to all kind of errours imaginable ; they are like the firing a train of gunpowder , which in a moment blows up the whole fabrick of truth : such are the delusions of enthusiasm , inspirations and prophetick raptures ; let these be once fixed , and then there is nothing so inhumane , irreligious , mad , or ridiculous , but satan can with ease perswade men to it , and also under the highest pretences of religion and certainty ; the experience of all ages , hath made any further proof of this altogether needless . this is his way when he acts alone . but if he use instruments , though he is also gradual in his procedure , yet 't is in a different method : for there he sometimes proceeds from the abuse of something innocent and lawful ( by the help of a long tract of time ) to introduce the grossest falshood . thus may we conceive he brought idolatry to its height : first men admired the wisdom or famous acts of their progenitors , or benefactors ; next , they erected pillars , or images of such persons , to perpetuate the names , honour and memory of them and their actions . another age being at a greater distance from the things done , and consequently greater strangers to the true ends and reasons of such practices , which being ( as it usually falls out in such cases ) abused by false reports or misrepresentations of things , ( for time covers things of this nature with so thick a mist , that 't is difficult to discover the true metal of an original constitution ) they in a devout ignorance gave the images a greater respect than was at first intended ; then did they slide into a conceit they were not of the ordinary rank of mortals , or at least they were exalted to a condition which ordinary mortals were not capable of ; thus they supposed them deities , and gave them worship of prayers and sacrifices : hence they went further , and multiplied gods , and that of several sorts , according to the natures of things that were good or hurtful to them ; and then at last consulting how mean their offerings were , and how unlikely to please their godships , they concluded humane sacrifices most sutable , especially to expiate greater provocations , and in times of great calamity . the burthensom heap of ceremonious superstitions in popery was the work of several ages , they were not brought in all at once . one in a devotional heat fancied such a ceremony as a fit testimony of zeal , or a proper incitement of his affections ; another deviseth a second , and so all along ; as the minds of men were best pleased with their own inventions , and had so much credit or authority to recommend them to others , they encreased the sum by new additions , till at last they are become a burthen not to be born ; and still as they receeded from the primitive purity , and became more careless and corrupt in their lives , ( for from good bishops they declined to but tollerable arch-bishops , till at last they are become incurable babylonians , ) so they departed gradually from the simplicity of the gospel , and abounded in contrivances of ceremonies . thirdly , in corrupting established truths . satan's proceedings are not by sudden and observable leaps , but by lingring and slow motions ; as flowers and plants grow insensibly , and as men gradually wax old and feeble . violent and hasty alterations he knows would beget observation , dislike , and opposition ; neither will he make such attempts , but where he is sure of a strong prevalent party , which by force and power is able to carry all before it : in this case he is willing to enforce errour by fire and sword. thus he propagated mahumetism at first , and still continueth to do so by the conquering arms of the turks ; but where he hath not this advantage , he betakes himself to another course , and studieth to do his work so that he may not be observed . the possibility of such a change , with the manner of effecting it , we may observe in many churches , that have declined from the doctrine which they at first received , but most of all in the church at rome , which at first was a pure church , as the apostle testifieth , but now so changed from the truths upon which they were bottomed in their first constitution , as if she had not been the same church . they boast indeed that as they were at first , so they are now ; but nothing is more evident than the contrary : and the possibility of their insensible corruption is as demonstrable as the alteration of doctrine in any other church . the manifold ways that satan takes in this matter in the abuse of scripture , by raising perverse interpretations , and unnatural inferences , and the advantages of a long succession in authority ; of the negligence and ignorance of the common people ; of the crafty subtilty of the teachers , especially when religion began to be abused to secular interest , is described by acontius and others . if we should single out any of their noted errours , and follow up the history of it to its first original , we shall find , that whatever strong current it hath now gotten , it was very small and inconsiderable in the fountain . the invocation of saints , though it be now an established article among them , yet its first rise was from the unwary prosopopoea's of of the ancients , and the liberty of their oratorical declamatory stile ; these gave occasion to some private opinions , these opinions to some private devotional liberty in practice , and from private opinions and practices , at last it obtained so strong a party , that it procured a publick injunction . the like method was used for the doctrine of transubstantiation , whose beginning was from the abuse of such sentences as this in ancient writers , that after consecration it was no more bread and wine , but the body and blood of christ ; by which expression the authors intended no more than this , that the bread and wine in the sacrament were relatively altered , and were more than ordinary bread and wine , because they were representatives of the body and blood of christ : however , this gave them courage to interprect literally and strictly these words of christ , this is my body : and thus by degrees from the opinion of a few it became the judgment of many , and from the toleration of a private opinion of some doctors and unimposed , it obtained at last a canon to make it authentick , publick doctrine . fourthly , this insensible proceeding is in nothing more evident than in the power of custom and education ; custom doth by degrees take off the startling of conscience : and those opinions or practices which at first look affright it , are by a little familiarity made more smooth and tollerable . the dissents of men by frequent seeing and hearing , become tame and gentle ; but the force of education is incomparably great , for this makes an errour to become as it were natural ; they suck it in with their milk , and draw it in with their air. this general advantage the devil hath over all the children of erroneous parents , especially where countreys or nations are of the same perswasion ; insomuch that turks have as great belief of their alcoran as we of the bible , and think as reverently of mahomet as christians do of christ . the children of idolatrous pagans have as great a confidence of the truth of their way of heathenish worship , as we have of god's ordinances and institutions . fifthly , we may see something of this stratagem of silent intanglement in satan's surprisals ; for sometimes he inveagles men at unawares , and engageth them in errour while they know not what they are doing . weak heads cannot see the far end of a smooth-fac'd doctrine ; and they usually embrace it by whole-sale , for some particular that strikes upon their fancy , or gratifies their humour . if they read a book that hath some good things in it , or is affectionate , for the sake of these they swallow all the rest ( though never so dangerous doctrine ) without further examination . the like advantage he hath from actions that are bad or tollerable , according to the various respects which they have to the ends or consequences that ly before them , for he frequently doth interest men in an erroneous consequence , by concerning them in actions that lead that way ; and having thus beguiled them into an evil mistake , instead of drawing their foot out of the snare , he pusheth them forward to maintain their ground , and to justify their proceedings . this was the case of some of the corinthians , when the heathens had offered sacrifice to an idol , part of the sacrifice was reserved , and either sold at the shambles , or used in a feast , to which the heathens sometimes invited their christian acquaintance or relations . those that went , ( knowing that an idol was nothing ) eat what was set before them , without any regard to the idol , and making no question for conscience sake : by their example , other that had not that knowledg , cor. . . were emboldned , not only to eat against their scruples and doubts of conscience , ( which is all that many interpreters think to be intended in that place ) but also ( as the words make probable ) with some positive regard to the idol ; so that by the examples of those that sate in the idols temple , eating what was set before them as common meat , others misinterpreting their actions , proceeded to eat with a conscience of the idol , as if the idol had been something indeed , and deserving a conscientious regard . not unlike to this was that art of julian , mentioned by sozomen , whereby he endeavoured to twist something of paganism with actions and things that were lawful or necessary : he caused the images of mars and mercury to be placed by his own , so that the respects that were payed to the emperours picture , seemed to carry a concomitancy of reverence to those idols : he also ( in prosecution of the same policy ) caused their meats and drinks to be sprinkled or mixed with the lustral water , that so every one that used them , might be inured to give some regard to his idols ; and that some , at least , might be engaged to a justification of that and such other practices . all these are but instances of satans silent insinuation , by which he secretly steals the affections , and through these , taints the judgment . next follows , a second plot upon the affections , which is an endeavour to entangle them by the external garb of errour . in this he works by two contrary extreams , that he may the better prevail with mens different dispositions . first , he sometimes cloaths a false doctrine with the most pompous , gorgeous , delightful attire , that like solomons harlot it may entice those that are pleased with the highest gratifications of the senses , i have decked my bed with coverings of tapestry , with fine linnen of egypt , &c. most men that are given up to an animal life , cannot be pleased with any religion but such as may most please the senses ; they so disrelish the simplicity of the gospel ( which is , notwithstanding , its particular mark and honour , cor. . . ) that they cannot perswade themselves they do any thing in religious worship , except they abound in costly ceremonious observances . thus do some interpret that fear of the heathens , which first put them upon images and outward representations of their gods ; they were affraid they should not have any religion to their own satisfaction , except they proceeded in such a course as might make their senses sure that they were doing something : the devil knowing well the force of external beauties in religion , prepared the way to idolatry by it . they had their costly temples , some of them admirable for antiquity and magnificence , enriched with gifts and offerings , excellent for matter and workmanship , adorned with images , lamps , beds , and tables of gold , beautified by art , and natural pleasantness of scituation ; they had also their groves in the most pleasant and delightful places , as that of the daphne besides antiochia , which was invironed with tall cypress trees , ten miles about , and within adorned with the sumptuous temples of apollo and diana's sanctuary ; in these places they had their musick and solemn festivals , which were sometimes extraordinary , for cost and continuance . antiochus at daphne continued an incredible solemnity , with a vast train and costly preparation for thirty days together ; and that nothing might be wanting , they had their annual feasts , sacrifices , rites , the adornments of their priests , their white garments , their coats of divers colours , their miters , &c. in a word , nothing was lacking that might please the eye or ear. and doubtless the devil found this course very successful to win the affections of men to gentilism . and if it were not for this consideration , it might be admired that the jews ( who were instructed in the true worship of god ) should , notwithstanding , be so prone to idolatry , and so hardly drawn from it : but , surely their strong inclinations that way proceeded from a natural delight that men have in a sensual religion , which by a powerful witchcraft doth inchant them to an excess of love . the same method the devil takes in popery , the chief inticement lies in its glorious external appearance ; all their religious places are dressed up in the highest bravery , they are beautified with images and pictures , with lights and costly adornments ; they abound in rites , ceremonies , gestures , and observances , and all this is but to dazle the eyes , and to win a reverence in men to their worship ; and accordingly , they practise in these exteriour things on purpose to ravish mens affections ; their children are brought up to a confirmed delight and resolution for popery , by pleasing them with shews , pictures , representations , processions , and grateful observances . if a stranger of another religion come among them , then as their first essay , they shew them all their play-things , that their affections may be tickled with the outward pomp and ornament of their way , for they know by experience , that a glitering out-side , and a great deal ado of bodily labour , is the all of most mens religion ; if it have but body enough , they never enquire whether it have spirit or life within : a dead carcass in robes , that may put them to the exercise of their postures , and ceremonious complements , doth make up a more grateful religion for a carnal man , than a living , spiritual service , that necessarily will put them upon inward care and watchfulness in the constant exercise of holy spiritual graces , without affording any considerable gratification to the senses : hence is it truly more difficult , ( and yet inwardly more beautiful and glorious ) to pray in faith and humility , even in short breathings after god , than to say a thousand ave maria's , or to perform a task of ordinary penance . but as those that have no children of their own , delight themselves in playing with a monkey or baboon , so those that know not how to worship god in spirit and truth , seek to satisfie themselves in the performance of external gesture and ceremony . secondly , on the other hand ; he sometimes is willing that an errour should affect an excess of plainness and simplicity . in this he takes advantage of those expressions in scripture , wherein the gospel is commended for its simplicity , and the inventions of men under the pretences of wisdom , humility , and neglecting of the body are condemned . upon this ground , he runs men upon such an excess of dotage , that they never think the things of god are rightly managed but when they are brought down to a contemptible silliness . by this means he arms conceited ignorant men with exceptions against learning , and the necessary decencies of languague in preaching ; and with them they are the only preachers , and most likely to be inspired that use least study and preparation for their work . 't is indeed very true , that the affected fooleries of a bombast stile , or startcht discourse , and needless citations of sentences for ostentation , without any true advantage to the matter in hand , are things very pedantick , and exceedingly unsuitable to the gravity of the work of the ministry , and renders it very ungrateful to a pious mind : but this contrary folly makes the solemn ordinances of god so nauseous and contemptible , that it often makes way ( by satan's cunning improvement of the temptation ) to an atheistical rejection of all worship . in the mean time 't is wonderful to observe , how some persons please themselves with this conceit , that their way of worship is plain , and that they speak what immediately comes into their mind ; and though it be non-sense or contradictions ( which sufficiently evidenceth that 't is nothing of kin to the spirits inspiration ) which they utter , yet 't is argument enough to them , that their opinions and ways are right , because they proceed in a designed neglect of all necessary order , and under pretence of the simplicity of the gospel , they reduce all they do to childish silliness . neither is this all the mischief which the devil raiseth out of this conceit , for the contempt and disuse of the sacraments , may in great part be ascribed to it . those erroneous ways of worship that are most noted for decrying those institutions of christ , have this for their plea , that the worship which god is best pleased with , is spiritual , and that all bodily services and external observations are things that god stands not upon , such as profit little , and were no further in use , but to recommend an internal spiritual communion with god ; so that the more they reject these things , they perswade themselves they have a more true understanding of the design of god in religion . either of these ways satan makes use of for the befooling of men into an humour of pleasing themselves with errour . but , thirdly , he hath of old endeavoured to cloud and enervate the doctrine of the bible by traditionary fables . we meet with many passages to this purpose : sometimes he sets up unwritten traditions , not only of equal authority to the written word , but as completions and perfections of it . this he practised among the jews with such success , that the traditions of the elders were of greater force with them than the commands of god , as christ himself noted of them , matth. . . of these unwritten traditions ( which they called the law by the word of mouth , feigned by them to be given to moses when he was in the mount , and so delivered from hand to hand ) the apostles gave many warnings , and signified the hazards that truth stood in by them , through the cunning of satan , as col. . . beware lest any man spoil you — through the traditions of men. tim. . . neither give heed to fables , and endless genealogies . tit. . . not giving heed to jewish fables , and commandments of men. — tim. . . and they shall turn away their ears from the truth , and shall be turned unto fables . the papists at this day give the same entertainment to this device that the jews did of old , they boast as high of their traditions , and are every whit as fabulous and foolish in them as they were . satan in his attempts upon the gentiles to confirm them in their false worship , though he kept up the substance of this design , yet he was necessitated to alter the scene a little , that he might more handsomly accommodate it to their condition ; and therefore he set up amongst them fabulous imitations of the truths and ordinances of the scripture , insomuch that there is scarce any grand mystery , or remarkable history , or ordinance mentioned in the scripture , but we may find something among the heathens in tradition or practice that doth allude to it . what traditionary imitations had they of the creation recorded in the book of genesis ? that of ovid concerning the chaos and first beginning of things , is known to every school-boy . the phoenicians in their theology give an odd account of it , from their taautus , to this purpose , that the first beginnings of all things were a dark disordered chaos , and the spirit of the dark air ; hence proceeded moth , that is mire , from thence issued the seeds and generation of all creatures in earth and heaven , &c. the wickedness of men before the flood , ( mentioned gen. . , . ) is fabulously related in an ancient book , ( falsly ascribed to enoch ) wherein the watchmen or angels are reported to take them wives of the daughters of men , and that from thence was the race of giants . for the description of paradise , the heathens had the poetical fiction of the elyzian fields , as they had the story of deucalion , instead of noahs ark and the deluge . the story of lots wife was abused by the fiction of orpheus his wife , suddenly snatched from him for looking back . the history of sampson was turned into their story of hercules and his ten labours . from the sun standing still in joshua and hezekiahs time , came that fiction of jupiters doubling the night , that he might enjoy alemena . in some of these disguises of sacred story , they go so near in name and circumstances that 't is past doubt they imitated the true history , which they corrupted : for instance , herodotus relates , that sethon king of egypt and priest of vulcan , was helped by his god from heaven against senacherib , which plainly relates to hezekiah king of juda , and the wonders that god did for him . so in imitation of vriahs letters to joab for his own destruction , we have in homer and others the story of praetus , sending letters to jobatas by bellerophon , wherein his death was commanded ; the near affinity of the names joab and jobatas , shews with what heifer the devil plowed . the history of abraham's offering up isaac , is by porphiry applied to saturn , who saith , he was by the phaenicians called israel , he had by anobreth one only son , called jeud ( an evident allusion ( saith godwin , antiq. lib. . cap. . ) to gen. . . where isaac is in the hebrew called jechid , that is an only begotten ) him he offered up on an altar purposely prepared ; here not only the matter , but the names do clearly shew , that abraham's story is imitated in this . the like imitation i might shew to have been among the heathen , of doctrinal truths , as of the sacred mystery of the trinity . in peru they worship the father , son , and brother ; as also their tangatauga , which they say was one in three , and three in one . but their imitation of ordinances is every where remarkable , so that i need say nothing of their temples , priests , sacrifices , and other religious rites ; only the devil's imitation of the sacraments of the new testament deserves particular observation : instances of an apish imitation of baptism are every where obvious , and that of the lords supper or christian communion was frequently resembled in the chief peruvian feasts , where they carried small loaves of bread in great platters of gold , of which all present received , and eat little pieces , and this as a sign of honour and profession of obedience to their gods , and the ingua . not unlike to this were those morsels of paste , which the mexicans used in their religious feasts , which they laid at their idols feet , consecrating them by singing and other ceremonies , and then they called there the flesh and bones of their god vitziliputzli , ( alluding directly to that of our saviour , this is my body , &c. insomuch that acosta thought the devil mocked their transubstantiation by it ; ) this was distributed among all , and was eaten with a great deal of reverence , fear , and devotion . we may see by those instances , that in these fabulous imaginations of truth , the devil hath industriously traded , and that which he aimed at in this design may easily be conjectured to be , . the despiting and discrediting of truth ; he renders it ( by this means ) suspitious of some forgery , as if the scripture were no better than an uncertain tradition , as if ( at the best ) it were doubtful , whether scripture or these traditionary fables had better authority . . he further intends the intanglement of the affections to errour by this device ; for he doth , as it were , take the spoils of the tabernacle to adorn his dagon withal , and without doubt the heathens were very much hardned in gentilism by these traditionary stories ; hence , one observes , the devil imitated the history of the miracle done in favour of hezekiah , that the scriptures might lose their credit and authority , and that the glory of such a wonder might be transferred to their idols ; and the consequence of both these , is . to deprive the truth of its convincing power upon the consciences of men. the principles of scripture convince by the evidence of their truth : if that truth be questioned by the substitution of another competitor , it presently loseth its force , and the commands thereof are disregarded , upon a supposition of its uncertainty . . another of his ways to betray the understanding by the affections , is by putting men upon an accommodation of truth , to a complyance with parties differing from it . and this hath been so much the more successful , because it hath begun , and been carried on upon the most specious pretences . the avoiding of offences ; the smoothing of the way of religion , for the gaining of the contrary minded ; the preservation of peace and unity , are pleas very plausible ; and really upon the account of these things , the scripture ( both by its precepts and examples ) hath recommended to us condescentions and brotherly forbearances . the jews ( who were dissatisfied at the first publication of the liberty from the yoke of mosaical ceremonies , purchased for us by christ ) were indulged in the use of circumcision , and observance of the difference of meats for a long time , till they might be the better satisfied in the truth . these pretences the devil makes use of to undermine truth . and pleasing his agents with the honour of a pious design , ( and it may be at first really so intended by them ) he prevails with them , not only for a present condescention to men of contrary practice , but to cast the principles of truth into such a fixed mould that they may carry a more near resemblance to those opinions which they do most directly oppose . the appearance of sanctity , peaceableness , prudence , and successfulness in such an undertaking , doth exceedingly animate the well-meaning designers , which satan , in the mean time , carries them beyond all bounds , and so dangerously fixeth an unnatural representation of truth , that it loseth its own splendor , and settles at last upon unsafe notions . thus by the continuance of such a complyance , errour begins to recruit its forces , and is as likely to draw over truth wholly to its side , ( by the argument of resemblance , and the consequences following thereupon ) as truth is wholly to extirpate and conquer errour ; and if it do not that , succeeding ages ( that minded not the first design ) finding things so continued to them in deep reverence to their predecessors , form their prudential condescentions into perverse opinions . if we follow the tract of time from the first preaching of the gospel , we may find satan's footsteps all along . in the apostles times , when the believing jews were tollerated necessarily ( till time and experience might fully convince them ) in their observation of the law of moses , ( which was certainly given of god , and so might very easily occasion an opinion of the continuance of it , act. . , . ) though the apostles did not at all accommodate the standing precepts of the new testament to carry a perpetual resemblance of that opinion , neither did they still countenance that practice , but did seasonably and fully declare against it , exhorting christians to stand in the liberty wherewith christ hath made them free , gal. . , . yet satan was busie to take advantage of the present forbearances , which the holy ghost had directed them unto ; insomuch that instead of convincing all the dissenters by that lenity , some dissenters waxed bold to perswade the christians to another gospel : but after their days the devil pursued this design with greater scope ; for instance , in constantines time , when the gentiles flocked into the church with dirty feet , and in their old rags , they were tollerated in some old customs of gentilism , and upon a design to win them , they made bold to bend the doctrine of the gospel toward their former usages : they thought indeed it was best to wink at things , and not to bear too hard upon them at first , but that tollerating a lesser evil , they might avoid a greater inconvenience ; and withall they deemed they had done great service to the church and christian religion , if they could any way divert the heathen from worshipping their idols : and to effect this the easilier , they seemed to cherish their customs and rites of worship , as consonant in the general , to the principles of christianity , only they excepted against the object of their worship as unlawful , so that upon the matter they did no more than change the name . the manifold inconveniences that followed this kind of dealing , they did not discover at first ; but besides the infecting the simplicity of christian religion with the dirt and dregs of paganism , ( which they might easily have seen ) time hath since discovered , that here the devil secretly laid the chief foundations of popery . whosoever shall impartially compare the rites , customs , usages and garbs of popery , with those of paganism , will , to his admiration , find such an exact agreement and consonancy , that he must necessarily conclude that either paganism imitated popery , or popery imitated paganism ; but the latter is true , and that these corruptions in religion by popery came in by a designment of conforming christianity to heathenism , ( though it may be upon pious intentions at first ) is no difficult thing to evince ; for ( besides that the rites of paganism were more ancient , and so could not be borrowed from popery which came long after ) the scripture did foretel a great defection from truth , which should be in the last days , and this under a profession of religion ; and the things particularized , are such , as shew that the defection should carry an imitation of paganism ; for no less seems to be signified by tim. . . the spirit speaketh expressly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils ; that is , as mr. mede ( whose interpretation i follow ) doth prove , doctrines concerning devils or daemons ( as in heb. . . we have the phrase of doctrines of baptisms , which must needs signify doctrines concerning baptisms ) the gentile theology of daemons is the thing which paul prophesies should be introduced into christianity . how clearly this relates to popery may be evident to any that doth not wilfully blind himself by prejudice . their doctrine of daemons was this : they supposed two sorts of gods , supream and inferiour ; the supream they supposed did dwell in the heavenly lights , sun , moon , and stars , without change of place ; these they judged were so sublime and pure , that they might not be prophaned with the approach of earthly things , and that immediate approaches to them were derogatory to their soveraignty . the inferiour order of gods they imagined were of a middle sort , betwixt the supream beings and men , as participating of both : these they called mediators and agents , and supposed their business was to carry up mens prayers to god , and to bring down blessings from god upon men ; these were in scripture called baalim , and by the greeks daemons : to this purpose austin and others speak . now these daemons , they supposed , were the souls of dead men that had been more than ordinarily famous in their generation . thus ninus made an image to his father belus after he was dead , and caused him to be worshipped . hermes confesseth that aesculapius grand-father to asclepius , and mercury his own grand-father , were worshipped as gods of this order . abundance of instances i might produce to this purpose ; but to go on , these daemons , because to them was committed the care of terrestrial affairs , ( as celsus argues against origen , ) and because of the help and advantage that men might receive from them , they supposed it gratitude and duty to worship them , and this worship they performed at their images sepulchres and reliques . to this purpose plutareb tells us of theseus his bones , and plato of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shrines of their daemons . how evident is it that the papists in their doctrine and practice about the invocation of saints and angels , have writ after this copy , and that they are the men that have introduced this doctrine of daemons , the thing it self declares without further evidence ? had the heathens their dead hero's for agents 'twixt the supream gods and men ? so have the papists their dead saints to offer up their prayers . did the heathen expect more particular aids from some of these daemons in several cases than from others ? so do the papists : instead of diana for women in labour , and aesculapius for the diseased , they have their st. margaret and st. mary for travelling ; sebastian and roch against the pestilence ; apollonia against the toothach ; st. nicholas against tempests , &c. did the heathen pray to these daemons for their aid ? so do the papists to their saints , as their breviaries , rosaries , and ladies psalters testify . had the heathen their feasts , their statas ferias to their daemons ? so have the papists . had they their februalia & proserpinilia with torches and lights ? so have the papists their candlemas with lights . did the heathen erect images and pillars , or keep the ashes and shrines of their daemons ? so do the papists : the one had processions and adorations , so have the other ; and a great many more things there are wherein popery keeps a correspondence with heathenism . to this purpose you may read enough in monsieur de croy , of the three conformities . to make it yet more clear that the corruptions in religion by popery came in by the design of suiting christian religion to paganism , i shall in a testimony or two shew you that they professedly avouched the design . gregory the great writes chidingly to serenus bishop of marseilles ( who it seems was no forward man in this matter ) to this purpose , thou shouldest have considered that thou didst converse chiefly with the gentiles , to whom pictures are instead of reading , to the end that no offence be given them under colour of lawful zeal wherewith thou art not cunningly endued . and in another epistle to mellitus , he adviseth , that the honours and offerings which the heathens gave to their daemons , should be transferred to the martyrs , and their relickes , and gives this reason for it , it is impossible ( saith he ) to cut off all at once from stubborn minds . eusebius also endeavours to perswade to christianity by this argument , that the christians custom of honouring the memories of the martyrs , and solemnly assembling at their sepulchres , did agree with the custom of the gentiles of doing the like honour to their daemons , and having mentioned what hesiod speaks , concerning plato's opinion , that their champions became daemons after death , helpers and protectors of men ; for which cause they were worshipped at their sepulchres as god ; he adds to this purpose , that if these honours had been given to the favorites of god , and champions of true religion , it had been well enough : and for this shews the example and custom of christians then to go to the tombs of martyrs , there to pray in honour of their blessed spirits . and although at first they might be more modest in honouring the martyrs than now they are , according to that of austin , these observances at the tombs of martyrs ( saith he ) are only ornaments of their memories , not sacrifices to them as to gods. yet this soon slid into greater abuse , insomuch that lud. vives , in his notes on that chapter , blames those of his own time for worshipping saints as gods , and tells us he cannot see the difference betwixt the opinion concerning saints ( as generally practised ) and that of the heathens concerning their gods. i might add the positive acknowledgment of beatus rhenanus , jacobus de voragine , concerning the burning of candles to the virgin mary , which custom they confest was borrowed from the heathens , with a respect to the frowardness of paganism , and a design not to exasperate them , that they might gain them . i might also shew , that the mischeif of this design , of accomodating truth to a compliance with different parties , hath not only shewn it self in introducing strange actions and ceremonies ; but hath also discovered it self in leavening mens judgments in reference to opinion . calvin conjectures that those confident assertions of the powers of nature , were first occasioned by an over - officious willingness to reconcile the doctrine of the scripture with the opinions of philosophy ; and that men , being unwilling to run the hazard of the scorn which they might meet with in contradicting the general received principles of philosophers , were willing to form the doctrine of truth relating to human ability accordingly . abundance of instances of this kind may be given . whence came the doctrine of purgatory , but from hence ? 't is but * plato's philosophy christianized by the roman synagouge . he divided all men into three ranks ; the virtuous , who are placed by him in the elysian feilds ; the desperate vngodly , these he adjudgeth to everlasting fire ; and a third sort , betwixt the perfectly virtuous and he desperately wicked , he sendeth to acheron , to be purged by punishment . all this † eusebius makes mention of at large . that the papists derived their purgatory from hence , is generally affirmed by protestants , nay not only in these cases , but in very many more , corruptions have entred into christianity , by an over eager endeavour to make the doctrine of the scriptures to run even with the sayings and assertions of the schools of philosophers ; a thing complained of old by tertullian , who plainly affirmed the philosophers to be the patriarchs of the hereticks . to which agrees that observation of dr. owen , that those who either apologized for christians , or refuted the objections of the heathens against christianity , frequently cited the opinions or sentences of the philosophers , and accommodated them to their purpose , that so they might beget in their adversaries more friendly perswasions towards the christian religion , by evidencing , that the mysteries thereof were not absurd , nor dissonant from reason , seeing they might be justified by the sayings of their own philosophers . and here was laid , in this design and its prosecution , ( and surely it pleased its vndertakers not a little ) the foundation of that evil which religion hath since groaned under , that men made bold with the tremendous mysteries of christianity , to accommodate them unwarily to the notions of the gentiles . and this the apostle paul foresaw in that caution he gave col. . . beware lest any man spoil you through philosophy , and vain deceit , after the tradition of men , after the rudiments of the world , and not after christ . certainly the snare is neither unusual , nor weak , where the caution is so serious . 't is a thing naturally pleasing , to be the inventer of any new thing , or to make new discoveries in religion , to raise new hypotheses , or to adventure in unbeaten paths , for a reconcilement of religion to any notion , or practice , famous for its antiquity , or pretence to beauty and decency . men hug themselves when they can make several things to hit right , and an exact suiting of parallels is instead of demonstration . by this foolish delight the devil makes men bold to make essays ; and what doth answer their humour , passeth currant for undoubted truth . . he doth sometime blind the understanding , by working up the affections to such an earnest opposition to some error , that in a forward haste they cast the mind upon a contrary extreme : so that through an hasty violent avoidance of one error , they are cast upon a contrary , and ( it may be ) as dangerous as that they fly from . and this the devil doth with great ease , having the plausible pretence of zeal , and care to truth , wherein the affections being highly ingaged , the mind in a careless confidence doth easily overshoot the truth , ( which commonly lies in the middle ) and thinks it doth well enough , if it gives the greatest contradiction to the error now to be abominated . men in this case , having their eyes only fixed upon what they would avoid , consider not so much whither they are going , as from what they go . so that seeking ( as men in a fright ) to avoid the pit that is before them , they run backward into another behind them . this is such a noted stratagem of satan , that all men take notice of it the general , though all men do not improve the discovery for their own particular caution . the wisest of men are often so befooled by their violent resistance of an vntruth , that they readily overshoot themselves and miss the mark. the fathers in the heat of dispute said many things so inconveniently , that those who come after , do see and lament these hasty oversights ; and have no other way to salve their credit , but by giving this observation in excuse for them . and it may be observed that some errors which have risen from this root at first , have so strongly fixed themselves , that they have grown up to the great annoyance of the truth ; while the contrary errors that did occasion them are forgotten , and their memories are perished . i shall but instance in one instead of many , and that shall be arrianism ; how sadly prevalent that hath been in its time , all men know that know any thing of church history ; the christian world once groaned under it . but that which gave the first occasion to arrius to fix himself in that error , was the doctrine of alexander , who discoursing of the vnity in the trinity too nicely , seemed to justify the error of sabellius , who had taught ( as also noetus before ) that there was but one person in the trinity , called by divers names of father , son , and spirit , according to different occasions ; the trinity ( according to his doctrine ) being not of persons , but of names and functions . while arrius was dissatisfied with this account of the trinity , he ran to a contrary extreme ; and that he might give the highest proof of a trinity of persons , he affirmed that jesus christ had a beginning , and that there was a time when he was not , &c. thus socrates speaks of the rise of that heresy . we might further follow the footsteps of this device , and trace it in most opinions ; where we might find the humour of running to a contrary extreme , hath still either set up a contrary error , or at least leavened the truth with harsh and unjustifiable expressions and explanations . the disputes betwixt faith and works , have been thus occasioned and aggravated . some speak so of faith , as if they slighted works ; others so urge a necessity of works , as if they intended to make faith useless . some talk of grace to an utter contempt of morality ; others on the contrary magnify morality to the annihilating of grace . some in their practice acquiesce in the outward performance of ordinances : if they pray or receive the sacraments , ( though never so formally ) they are at peace , supposing they have done all that is required ; others observing the mistake , and knowing that god looks more to the performance of the soul and spirit , than to the act of the body , upon a pretence of worshipping god in spirit , throw off the observation of his ordinances altogether . neither is there any thing that doth more generally and apparently undoe us in the present dissentions , ( as many have complained ) than mens violent over-doing , and running to contrary extremes . . satan makes use of rewards , or punishments , on the one hand to bribe , or on the other to force the affections , and they being strongly possessed , easily prevail with the understanding to give sentence accordingly . men are soon perswaded to take that for truth which they see will be advantageous to them . some men indeed take up with a profession of truth , which yet their hearts approve not ; but the advantages they have by their profession , do silence their dissatisfactions ; these are said to use the profession of truth as a cloak of covetousness , thes . . . but others go further , and are really brought to an approbation of that doctrine or way that makes most for their profit , their minds being really corrupted by a self-seeking principle ; they perswade themselves , ( where there is any contest about doctrines ) that that doctrine is true which is gainful , and will accordingly dispute for it . hence that expression in tim. . . supposing that gain is godliness . to this may be added , that the affections are quickly sensible of the ease , and sensual gratifications of any doctrine , and these are usually thrown into the same scale to make more weight . men have naturally a good liking to that doctrine that promiseth fair for ease , liberty , gain , and honour ; and this hath made it an usual piece of satans business in all ages to gild an error with outward advantages , and to corrupt the mind by secret promises of advancement . on the other side , he labours as much to prejudice truth , by representing it as hazardous and troublesom to the professors of it . and this not only affrights some from an open confession of the truth they believe ; but also by the help of the affections doth perswade some to believe that to be an error , which unavoidably brings persecution with it : by this engine are the minds of men turned about to think well or ill of a doctrine presented to them . this is so well known , that i shall forbear a further prosecution of this head , and go to the next course than satan takes to corrupt the judgment by the affections ; which he doth , . by stirring up some particular passions , which in opinions do usually more influence the vnderstanding . and here i shall only insist upon these two , pride , and anger ; with the peculiar means that satan hath to engage them in his service . that pride and anger are the two usual firebrands of contention , and fountains of error , all ages have acknowledged and bewailed . these two companions in evil do so darken the mind , that the miserable captive , in whom they domineer , is carryed blindfold he knows not whither , nor how . pride usually begins , and anger follows with all its forces to justify what pride hath undertaken . hence the apostle in tim. . . rakes up all the concomitant filth of error , as envy , strife , railings , evil surmisings , and perverse disputings of men , and lays them at the door of pride ; he is proud , knowing nothing . for the ingaging of these two thieves , that rob the understanding of its light , satan hath many artifices in readiness . pride ( which is forward enough of it self ) is soon excited , by laying before it an opportunity of a seeming rare discovery , or of advancing the glory of knowledge above the common pitch , of being seen and admired as more excellent than others , &c. ( for upon such unworthy grounds have some dared to adventure upon strange notions ) yet there is nothing that doth more firmly ingage it , than contention or dispute : for though the proper end of disputation be the sifting out of truth ; yet such is mans pride , and satans advantage by it , that it seldom attains its true end in those that are ingaged . by-standers , that keep their minds calm , and unbyassed , may receive more satisfaction than the contenders themselves ; and there needs no other evidence of this , than the common experience which men have of our frequent contentions , where we have confutations , answers and replies , and yet still all parties continue in their opinions without conviction . so that they that would unfeignedly feels truth , ( in my mind ) take not the best course in their pursuit , that presently engage themselves in a publick dispute , for the usual heats that are begot in a contention alienate their minds from a just impartiality , and the dust they raise blinds their eyes , that they discern not truly . let us look into this artifice of engaging pride by disputation , and by it the judgment . first we find , that when an humor of contending is raised , certain truths are neglected , as to their improvement and practice ; for so much of the strength of the soul is laid out upon disputable questions , that little is left for more weighty matters . secondly , in disputes mens credit is so concerned , that 't is a most difficult thing to preserve a faithful regard to verity , especially where they are managed with affronts and contumelies . they that by calm handling might be induced to acknowledge a mistake , will scarce come near that point of ingenuity , when they must be called fool , knave , or ass for their labour . hence ordinarily ( though they profess otherwise ) men seek rather victory than truth . thirdly , in disputes pride and passion are usually heightned , and the stronger the passions are , the weaker is the judgment . eager altercations bring a confusion , both upon the matter of which they dispute , and upon the understanding that should judge . fourthly , in the heart of disputation , when the mind is inflamed , men usually behave themselves like those in a fray , where they snatch and throw any thing that comes to hand , and never mind where it hits ; they will affirm or deny any thing that may seem any way to bring them off . fifthly , these assertions being once affirmed , must be maintained , and so errors and contentions increase without end . disputes fix a man in his perswasion , and do as it were tye him to the stake , so that right or wrong he will go through with it . sixthly , some dispute in jest against their present judgment , and yet at last dispute themselves into a belief of what they wantonly at first affirmed ; as some tell lies so long , that at length they believe them to be true . seventhly , a sadder mischief often follows a disputing humor , which is an hazard of the loss of all truth ; men dispute so long till they suspect all things , and after a long trade of scepticism , turn atheists . after the same manner doth the devil engage anger in all disputes and controversies , for it keeps company with pride , wherever there is a provocation . and besides this , anger stirring up injuries and wrongs , hath often engaged men ( as it were in revenge ) to change their opinion , and to take up another way or doctrine . nay often that simple mixture of pride and anger which we call emulation , hath privately tainted the integrity of mind , and prepared it for the next fair opportunity of error . this is noted of arrius , by theodoret , that when alexander was chosen bishop of alexandria , he envied him the preferency , and from thence sought occasions of contention , which after a little while the devil brought to his hand , as we have heard . so great is the power of these two passions over the understanding , that we have cause to wonder at their success : seldom or never can if be shown that any ring-leader in errour was not visibly tainted with pride , or not apparently sowred with discontents and emulation . . to these ways of blinding the understanding by the affections , i shall add but one more , which is this : satan endeavours mainly to adorn an errour with truths clothing ; he takes its ornaments and jewels to dress up a false doctrine , that it may look more lovely and dutiful ; i mean , that he designs ( where errours are capable of such an imitation ) to put them into the way , method , garb and manner which truth doth naturally use : if truth be adorned with zeal , order , strictness , or have advantageous ways of managing it self , errour must straight-way imitate it in all these things ; and though he that looks near , may easily discern that 't is not the natural complexion of errour , but an artificial varnish , and such as doth no more become it than a court-dress doth become a course , clownish country person , ( for you may at first look usually discover the wolf under sheeps clothing , and under the garb of the apostles of christ you may see the ministers of satan ) yet are the credulous usually affected with these appearances ; if they find a professed strictness , a seeming severity , an imitation of the ways of truth , or of the fruits thereof , they commonly seek no further , but judg that to be truth which doth the things that truth doth ; and if errour can handsomly stand in competition with truth , upon a pretence of being as effectual in good works , and doing things of themselves lovely , and of good report , it doth much gain upon the good liking of those whose consideration leads them not much further than fair appearances . i shall only exemplify this by the art and policy which julian used to set up paganism , and to ruine christianity , ( and those who have observed the ways which he took to gain his end , will readily acknowledg he was as well skill'd in advancing errour and suppressing truth as any whosoever , and knew exactly to suit his designs to mens inclinations ) he observing that christian religion had some particular things in its practice and way , which made it's face to shine , as that it had persons solemnly set apart by ordination for teaching the mysteries of the gospel , and for managing the publick worship of god ; that these persons were to be grave in their carriage , and exemplary in a strict holy conversation ; that the constitutions of religion appointed certain necessary and effectual ways of discipline , for punishment , and restoring of offenders , and bringing them to repentance ; that it took care of the comfortable maintenance of those that had given up themselves to the ministry of the word and prayer ; that it also enjoyned a relief of the poor and strangers , &c. taking notice ( i say ) of these excellencies in christianity , and how lovely they were in the eyes of their enemies ; he appointed the like constitutions for paganism , and ordained that the idol temples should be suited in conveniency and comliness to christian churches ; that there should be seats and desks for the chief doctors and readers of gentilism , who at set-times were to exhort the peoples , and pray with them ; and that colledges and monasteries should be erected for them , and for the relief of the poor and strangers ; he commanded discipline and penances for the chastisement of offenders ; he required that their priests should seriously give up themselves to the worship of god , as also their families ; that they should not frequent shews and taverns , nor practise any infamous trade and art. thus sozomen reports him , and gives us a copy of his letter to arsacius high priest of galatia to this purpose ; and all this he did to bring gentilism into credit with the vulgar , whom he had observed to be affected to christianity for its order , strictness and government . yet is not this the only instance that may be given in this kind : for observe but any errour that by schism sets up for it self in a distinct party , and you shall see that though it departs from the truth of the church , and from its communion , yet still ( as the israelites did with the egyptians ) it carries away with it these jewels of the church , and keeps to some considerable part of the churches way , ( though modified according to its own bent ) that it might have a lustre with it , to make it taking with others . these eight particulars are the most remarkable ways of satan , whereby the affections are gained to a good liking of errour , and by them the judgment secondarily corrupted to call it truth . chap. v. satan's attempts against the peace of god's children , evidenced , ( . ) by his malice ; ( . ) from the concernment of peace to god's children . what these concerns are , explained . ( . ) from the advantages which he hath against them by disquieting their minds . . confusion of mind . . unfitness for duty , and how . . rejection of duty . . a stumbling block to others . . preparation of the mind to entertain venemous impressions , and what they are . . bodily weakness . . our miserie 's satan's contentment . we have viewed the ways of satan by which he 〈◊〉 all 〈…〉 to sin , by which he withdraws men from duty and service , by which he corrupts the mind through errour ; it only now remains that something be spoken of his attempts against the peace and comfort of the children of god. that 't is also one of satans chief designs to cheat us of our spiritual peace , may be fully evinced by a consideration of his malice , the great concern of inward comfort to us , and the many advantages which he hath against us by the disquiet of our minds . first , whosoever shall seriously consider the devil 's implacable malice , will easily believe , that he so envies our happiness that he will industriously rise up against all our comforts . 't is his inward fret and indignation that man hath any interest in that happiness from which he irrecoverably fell , and that the spirit of god should produce in the hearts of his people any spiritual joy or satisfaction in the belief and expectation of that felicity , and therefore must it be expected that his malice ( heightned by the torment of his own guilt , which ( as some think ) are those chains of darkness in which he is reserved at present , to the judgment of the great day ) will not , cannot leave this part of our happiness unattempted . he endeavours to supplant us of our birth-right , of our blessing , of our salvation , and the comfortable hopes thereof . from his common imployment in this matter , the scripture hath given him names , importing an opposition to christ and his spirit , in the ways they take for our comfort and satisfaction . christ is our advocate that pleads for us , satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a calumniator . the spirit interceds for us , satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the accuser of the brethren , who accuseth them before god night and day . the spirit is our comforter , satan is our disturber , a beelzebub who is ever raking in our wounds , as flyes upon sores . the apostle paul had his eye upon this , when he was advising the corinthians to receive again the penitent incestuous person , his caution was most serious , cor. . . lest satan get advantage of us , lest he deceive and circumvent us , ( for his expression relates to men , cunningly deceitful in trade , that do over-reach and defraud the unskilful ) : and the reason of this caution was , the known and commonly experienced subtilty of satan , for we are not ignorant of his devices , implying that he will , and frequently doth ly at catch to take all advantages again 〈◊〉 . some indeed restrain these advantages to vers . . as i ld 〈◊〉 only meant , that satan was designing to fix the corinthians upon an opinion , that backsliders into great sins were not to be received again , or that he laid in wait to raise a schism in the church upon the account of this corinthian . others restrain this advantage which he waited for , to vers . . where the apostle expresseth his fear , lest the excommunicated person should be swallowed up of too much sorrow ; but the caution being not expressly bound up to any one of these , seems to point at them all , and to tell us that satan drives on many designs at once , and that in this mans case satan would endeavour to put the corinthians upon a pharisaical rigour , or to rend the church by a division about him , and to oppress the penitent by bereaving him of his due comfort ; so that it appears still , that it is one of his designs to hinder the comfort , and molest the hearts of god's children . secondly , of such concern is inward spiritual peace to us , that 't is but an easie conjecture to conclude from thence , that so great an adversary will make it his design to rob us of such a jewel : for , . spiritual comfort is the sweet fruit of holiness , by which god adorns and beautifies the ways of religious service , to render them amiable and pleasant to the undertakers . her ways are ways of pleasantness , and all her paths are peace , prov. . . and this is the present rest and refreshment of god's faithful servants under all their toil , that when they have tribulation from the world , yet they have peace in him , joh. . . and that being justified by faith , they have peace with god , and sometimes joy unspeakable and full of glory , pet. . . and this they may the more confidently expect , because the fruits of the spirit are love , joy , peace , &c. gal. . . . spiritual comfort is not only our satisfaction , but our inward strength and activity , for all holy services doth depend upon it . by this doth god strengthen our heart , and gird up our loyns to run the ways of his commandments ; it doth also strengthen the soul to undergo afflictions , to glory in tribulations , to triumph in persecutions ; the outward man is also corroborated by the inward peace of the mind ; a merry heart doth good like a medicine , but a broken spirit drieth the bones , prov. . . all which are intended by that expression , neh. . . the joy of the lord is your strength ; 't is strength to the body , to the mind , and that both for service and suffering ; the reason whereof the apostle doth hint to us , phil. . . the peace of god which passeth all understanding , shall keep your hearts and minds ; that is , peace doth so guard us as with a garison , ( for so much the word imports ) that our affections ( our hearts ) being entertained with divine satisfactions , are not easily enticed by baser proffers of worldly delights , and our reasonings ( our minds ) being kept steady upon so noble an object , are not so easily perverted to a treacherous recommendation of vanities . . joy and peace are propounded to our careful endeavours , for attainment and preservation , as a necessary duty of great importance to us . rejoycings are not only recommended as seemly for the vpright , but injoined as service , and that in the constant practice , rejoyce evermore , in every thing give thanks , thess . . , . rejoyce in the lord alway ; and again i say , rejoyce , phil. . . in the old testament god commanded the observation of several feasts to the jews , these though they had their several respective grounds from god's appointment , yet the general design of all seems to have been this , that they might rejoyce before the lord their god , lev. . . as if god did thereby tell them that it was the comely complexion of religion , and that which was very acceptable to himself , that his children might always serve him in chearfulness of heart , seeing such have more cause to rejoyce than all the world besides . they are then much mistaken , that think mounful eyes and sad hearts be the gretest ornaments of religion , or that none are serious in the profession of it , that have a chearful countenance and a rejoycing frame of spirit . 't is true , there is a joy that is devilish , and in mirth which is madness , to which christ hath denounced a wo , wo be to them that laugh now , for they shall mourn and weep ; but this is a joy of another nature , a carnal delight in vanity and sin , by which men fatten their hearts to ruine ; and whatsoever is said against this , can be no prejudice to spiritual , holy joy in god , his favour and ways . . spiritual comfort is also a badg of our heavenly father's kindness . as joseph ( the son of his fathers affections ) had a special testimony thereof in his party-coloured coat ; so have gods favourites a peculiar token of his good will to them , when he gives them the garments of praise for the spirit of heaviness ; if spiritual comfort be so advantagious to us , it will be no wonder to see satan so much rage against it ; it would be a satisfaction to him to tear these robes off us , to impede so needful a duty , to rob us of so much strength , and to bereave us of the sweet fruits of our labours . thirdly , it further appears that satan's design is against the comforts of god's children , by the many advantages he hath against them , from the trouble and disquiet of their hearts : i shall reckon up the chief of them ; as , . from the trouble of the spirit , he raiseth confusions and distractions of mind : for , . 't is as natural to trouble , to raise up a swarm of muddy thoughts , as to a troubled sea to cast up mire and dirt : and hence is that comparison , isa . . . a thousand fearful surmises , evil cogitations , resolves , and counsels , immediatly offer themselves . this disorder of thoughts christ took notice of in his disciples when they were in danger , why do thoughts arise in your hearts ? luk. . . and david considered it as matter of great anxiety , which called for speedy help , psal . . . in the multitude of my thoughts within me , thy comforts delight my soul . sometimes one fear is suggested , then presently another ; now this doubt perplexeth , then another question is begot by the former ; they think to take this course , then by and by they are off that , and resolve upon another , and as quickly change again to a third , and so onward , one thought succeeding another , as vapours from a boyling pot. . such thoughts are vexatious and distracting , the very thoughts themselves ( being the poysonous steams of their running sores ) are sadly afflictive , and not unfitly called cogitationes onerosae , burdensom thoughts . but as they wrap up a man in clouds and darkness , as they puzzle him in his resolves , non-plus him in his undertakings , distract him in his counsels , disturb and hinder him in his endeavours , &c. so do they bring the mind into a labyrinth of confusion . what advantage the devil hath against a child of god when his heart is thus divided and broken into shivers , 't is easie to imagine . and david seems to be very sensible of it , when he put up that request , psal . . . vnite my heart to fear thy name . . by disquiet of heart the devil unfits men for duty or service . fitness for duty lies in the orderly temper of body and mind , making a man willing to undertake , and able to finish his work with comfortable satisfaction ; if either the body or mind be distempered , a man is unfit for such an undertaking , both must be in a suitable frame , ( like a well-tun'd instrument ) else there will be no melody : hence , when david prepared himself for praises and worship , he tells us , his heart was ready and fixed , and then his tongue was ready also , so was his hand with psaltery and harp , all these were awakened into a suitable posture . that a man is or hath been in a fit order for service , may be concluded from , . his alacrity to undertake a duty . . his activity in the prosecution . . his satisfaction afterward , right grounds and principles in these things being still presupposed . this being laid as a foundation , we shall easily perceive how the troubles of the spirit do unfit us for duty : for , . these do take away all alacrity and forwardness of the mind , partly by diverting it from duty . sorrows when they prevail , do so fix the mind upon the present trouble , that it can think of nothing but its burthen , they confine the thoughts to the pain and smart , and make a man forget all other things ; as david in his trouble forget to eat his bread ; and sick persons willingly discourse only of their diseases , partly by indisposing for action . joy and hope are active principles , but sorrow is sullen and sluggish . as the mind ( in trouble ) is wholly imployed in a contemplation of its misery , rather than in finding out a way to avoid it , so if it be at leisure at any time to entertain thoughts of using means for recovery , yet 't is so tired out with its burden , so disheartned by its own fears , so discouraged with opposition and disappointment , that it hath no list to undertake any thing ; by this means the devil brings the soul into a spiritual catoche , so congealing the spirits , that it is made stiff and deprived of motion . . disquiets of heart unfit us for duty , by hindering our activity in prosecution of duty . the whole heart , soul , and strength should be engaged in all religious services , but these troubles are as clogs and weights to hinder motion . joy is the dilatation of the soul , and widens it for any thing which it undertakes ; but grief contracts the heart , and narrows all the faculties : hence doth david beg an enlarged heart , as the principle of activity , psal . . . i will run the way of thy commandments , when thou shalt enlarge my heart : for what can else be expected , when the mind is so distracted with fear and sorrow , but that it should be uneven , tottering , weak , and confused ? so that if it do set it self to any thing , it acts troublesomly , drives on heavily , and doth very little with a great deal ado ; and yet were the unfitness the less , if that little which it can do , were well done , but the mind is so interrupted in its endeavours , that sometimes in prayer the man begins , and then is presently at a stand , and dare not proceed , his words are swallowed up , he is so troubled that he cannot speak , psal . . . sometimes the mind is kept so imployed and fixed on trouble that it cannot attend in hearing or praying , but presently the thoughts are called off , and become wandring . . troubles hinder our satisfaction in duty , and by that means unfit us to present duties , and indispose us to future services of of that kind . our satisfaction in duty ariseth , . sometimes from its own lustre and sweetness , the conviction we have of its pleasantness and the spiritual advantages to be had thereby ; these render it alluring and attractive , and by such considerations are we invited to their performance , as isa . . . come ye let us go up to the mountain of the lord , — and he will teach us of his ways , and we will walk in his paths . hos . . . come , and let us return unto the lord : for he hath torn , and he will heal us : he hath smitten , and he will bind us up ; but trouble of spirit draws a black curtain over the excellencies of duty , and presents us with frightful thoughts about it , so that we judg of it according to our fears , and make it frightful to our selves , as if it would be to no purpose , rather a mischief than an advantage . . sometime our satisfaction ariseth from some special token of favour which our indulgent father le ts fall upon us , while we are in his work . as when he gives us more than ordinary assistance , or puts joy and comfort into our hearts . and this he often doth to make us come again , and to engage afresh in the same , or other services , as having tasted and seen that the lord is gracious , and that there is a blessedness in waiting for him . as in our bodies he so orders it , that the concocted juices become a successive ferment to those that succeed from our daily meat and drink : so from duties performed , doth he beget and continue spiritual appetite to new undertakings . but o how sadly is all this hindered by the disquiet of the heart ? the graces , of faith and love , are usually obstructed , if not in their exercise yet in their delightful fruits , and if god offer a kindness , inward sorrow hinders the perception : as when moses told the israelites of their deliverance , they hearkned not for hard bondage . if a message of peace present it self in a promise , or some consideration of gods merciful disposition , yet usually this is not credited . job confesseth so much of himself , job . . if i had called and he had answered me , yet would i not believe that he had hearkened unto my voice . david also doth the like , psal . . , . my soul refuseth to be comforted : i remember god , and was troubled . matter of greatest comfort is often so far from giving ease , that it augments the trouble . however the heart is so hurried with its fears , and discomposed with grief , that it cannot hearken to nor consider , nor believe any kind offer made to it . by all these ways doth the devil , through the disquiet of mind , unfit the lord's people for duty ; and what a sad advantage this is against us cannot easily be told . by this means he may widen the distance betwixt god and us , keep our wounds open , make us a reproach to religion : and what not ? but . by these disquiets he pusheth us on to reject all duties , for when he hath tyred us out by wearisom endeavours , under so great indispositions and unfitness , he hath a fair advantage to tempt us to lay all aside . our present posture doth furnish him with arguments , he forgeth his javelings upon our anvil , and they are commonly these three : . that duties are difficult . and this is easily proved from our own experience , while we are broken or bowed down with sorrows : we make many attempts for duty , and are oft beat off with loss : our greatest toil helps us but to very inconsiderable performances , hence he infers , 't is foolishness to attempt that which is above our strength , better sit still then toil for nothing . . that they are unfruitful , and this is our own complaint , for troubled spirits have commonly great expectations from duties at first , and they run to them ( as the impotent and sick people , to the pool of bethesda ) with thoughts of immediate ease as soon as they shall step into them ; but when they have tryed , and waited a while , siretching themselves upon duty ( as elisha's servant laid the staff upon the face of the shunamites son ) and yet there is no voice nor hearing , no answer from god , no peace , then are they presently disatisfied , reflecting on the promises of god , and the counsels of good men , with this , where is all the pleasantness you speak of ? what advantage is it that we have thus run , and laboured , when we have got nothing ? and then 't is easy for the devil to add , and why do you wait on the lord any longer ? . his last and most dangerous argument is , that they are sinful . unfitness for duty produceth many distractions , much deadness , wandering thoughts , great interruptions , and pittiful performances . hence the troubled soul comes off from duty , wounded and halting , more distressed when he hath done , than when he began : upon these considerations , that all his service was sin , a mocking of god , a taking his name in vain , nay a very blasphemous affront to a divine majesty . upon this the devil starts the question to his heart , whether it be not better to forbear all duty , and to do nothing ? thus doth satan improve the trouble of the mind , and often with the designed success . for a dejected spirit doth not only afford the materials of these weapons which the devil frames against it , but is much prepared to receive them into its own bowels . the grounds of these arguments it grants and the inferences are commonly consented to , so that ordinarily duty is neglected , either , . through sottishness of heart , or . through frightful fears : or . through desperateness : bringing a man to the very precipice of that atheistical determination , i have cleansed my hands in vain . . satan makes use of the troubles of gods children as a stumbling-block to others . 't is no small advantage to him , that he hath hereby an occasion to render the ways of god unlovely to those that are beginning to look heaven-ward , he sets before them , the sighs , groans , complaints , and restless out-cries of the wounded in spirit , to scare them off from all seriousness in religion , and whispers this to them ; will you chuse a life of bitterness and sorrow ? can you eat ashes for bread , and mingle your drink with tears ? will you exchange the comforts and contents of life , for a melancholly heart , and a dejected countenance ? how like you to go mourning all the day , and at night to be scared with dreams and terrified with visions ? will you chuse a life that is worse than death ? and a condition which will make you a terrour to your selves , and a burthen to others ? can you be in love with an heart loaden with grief , and perpetual fears almost to distraction ? while you see others in the mean time enjoy themselves in a contented peace ? thus he follows young beginners with his suggestions , making them believe that they cannot be serious in religion , but at last they will be brought to this , and that 't is a very dangerous thing to be religious overmuch , and the high way to dispair : so that if they must have a religion , he readily directs them to use no more of it , than may consist with the pleasures of sin and the world , and to make an easy business of it , not to let sin lye over-near their heart , lest it disquiet them , nor over-much to concern themselves with study , reading , prayer , or hearing of threatning awakening sermons , lest it make them mad , nor to affect the sublimities of communion with god , exercises of faith and divine love , lest it discompose them , and dash their worldly jollities out of countenance . a counsel that is readily enough embraced by those that are almost perswaded to be christians ; and the more to confirm them in it , he sticks not sometime to asperse the poor troubled soul with dissimulation ( where that accusation is proper , for the devil cares not how inconsistent he be to himself , so that he may but gain his end ) affirming all his seriousness to be nothing but whining hypocrisy . so that whether they judg these troubles to be real or feigned , his conclusion is the same , and he perswades men thereby to hold off from all religious strictness , holy diligence , and careful watchfulness . . a further use which the devil makes of these troubles of spirit , is to prepare the hearts of men thereby , to give entertainment to his venomous impressions . distress of heart usually opens the door to satan , and lays a man naked , without armour or defence as a fair mark for all his poysoned arrows , and 't is a hundred to one but some of them do hit . i shall chuse out some of the most remarkable , and they are these : . after long acquaintance with grief he labours to fix them in it . in some cases custome doth alleviate higher griefs , and men take an odd kind of delight in them , 't is some pleasure to complain , and men settle themselves in such a course , their finger is ever upon their soar , and they go about telling their sorrows to all they converse with , though to some this is a necessity , ( for real sorrows if they be not too great for vent , will constrain them to speak , ) yet in some that have been formerly acquainted with grief , it degenerates at last into a formality of complaining ; and because they formerly had cause so to do , they think they must always do so . but besides this , satan doth endeavour to chain men to their mourning upon two higher accounts , . by a delusive contentment in sorrow , as if our tears paid some part of our debt to god , and made amends for the injuries done to him . . by an obstinate sullenness and desperate resolvedness , they harden themselves in sorrow , and say as job . . i will not refrain my mouth , i will speak in the anguish of my spirit , i will complain in the bitterness of my soul. am i a sea , or a whale , that thou settest a watch over me ? . another impression that mens hearts are apt to take , is unthankfulness , for the favours formerly bestowed upon them ; their present troubles blot out the memory of old kindnesses ; they conclude they have nothing at all , because they have not peace ; though god heretofore hath sent down from on high , and taken them out of the great waters , or out of the mire and clay where they were ready to sink ; though he hath sent them many tokens of love , conferred on them many blessings : yet all these are no more to them , so long as their sorrows continue , than haman's wealth and honour was to him , so long as mordecai the jew sate at the kings gate . thus the devil oft prevails with god's children , to deal with god , as some unthankful persons deal with their benefactors ; who if they be not humour'd in every request , deny the reality of their love , and dispise with great ingratitude all that was done for them before . . by inward griefs , the heart of the afflicted are prepared to entertain the worst interpretation that the devil can put upon the providences of god. the various instances of scripture , and the gracious promises made to those that walk in darkness and see no light , do abundantly forewarn men from making bad conclusions of god's dealings , and do tell us that god in design , for our tryal , and for our profit doth often hide his face for a moment , when yet his purpose is to bind us up with everlasting compassions . now the devil labours to improve the sorrows of the mind to give a quite contrary construction : if they are afflicted , instead of saying , sorrow may endure for a night , but joy will come in the morning , or that for a little while god hath hidden himself , he puts them to say , this darkness shall never pass away . if the grief be little , he drives them on to a fearful expectation of worse ; as he did with hezekiah , esa . . . i reckoned till morning , that as a lyon , so will be break all my bones , from day even to night wilt thou make an end of me . if god purpose to teach us by inward sorrows , our pride of heart , carelessness , neglect of dependance upon him , the bitterness of sin , or the like : the devil will make us believe ( and we are too ready to subscribe to him ) that god proclaims open war against us , and resolves never to own us more . so did job , chap. . . know now that god hath overthrown me , and compassed me with his net : how often complained he , thou hast made me as thy mark , thou hast broken me asunder , thou hast taken me by my neck and shaken me to peices ? so also heman , psal . . . why castest thou off my soul ? why hidest thou thy face from me ? . upon this occasion the devil is ready to envenome the soul with sinful wishes and execrations against itself . eminent saints have been tempted in their trouble to say too much this way , job solemnly cursed his day ; job . . let the day perish wherein i was born , and the night in which it was said , there is a manchild conceived , &c. so also jeremiah , chap. . . cursed be the day wherein i was born , let not the day wherein my mother bare me , be blessed ; cursed be the man who brought tydings to my father , saying a man-child is born unto thee ; and let that man be as the cities which god overthrew , and repented not . strange rashness ! what had the day deserved ? or wherein was the messenger to be blamed ? violent passions hurried him beyond all bounds of reason and moderation . when troubles within are violent , a small push sets men forward ; and when once they begin , they are carried headlong beyond what they first intended . . on this advantage the devil sometimes imboldens them to quarrel god himself directly . when job and jeremiah cursed their day , it was a contumely against god indirectly , but they durst not make bold with god at so high a rate as to quarrel him to his face . yet even this are men brought to often , when their sorrows are long-lasting and deep . the devil suggests , can god be faithful , and never keep promise for help ? can he be merciful when he turns away his ears from the cry of the miserable ? where is his pity when he multiplies his wounds without cause ? though at first these cursed intimations do a little startle men , yet when by frequent inculcating they grow more familiar to the heart , the distressed break out in their rage , with those exclamations , where is the faithfulness of god ? where are his promises ? hath he not forgotten to be gracious ? are not his mercies clean gone ? and at last it may be satan leads them a step higher , that is , . to a desparing desperateness . for when all passages of relief are stop up , and the burthen becomes great , men are apt to be drawn into rage and fury , when they think their burthen is greater than they can bear , and see no hope of ease , in a kind of revenge they express their anger against the hand that wounded them . the devil is officiously ready with his advice of curse god and die , and they being full of anguish , are quickly made to comply with it . . when 't is at this height , the devil hath but one stage more , and that is the suggesting of irregular means for ease . rage against god doth not quench the inward burning ; blasphemies against heaven easeth not the pain , the soar runs still and ceaseth not , the trouble continues , the man cannot endure it longer , all patience and hope is gone , what shall he do in this case ? the devil offers his service , he will be the physician , and commonly he prescribes one of these two things : . that 't is best to endeavour to break through all this trouble into a resolved prophaneness ; not to stand in awe of laws , nor to believe that there is a god that governs in the earth , but that this is only the bitter fruit of melancholy , and unnecessary seriousness , and therefore 't is best ; to eat , drink and be merry . if a man can thus escape out of his trouble , the devil needs no more ; but oft he cannot , the wounds of conscience will not be thus healed . then , . he hath another remedy which will not fail , as he tells them , that is , to destroy themselves , to end their troubles with their lives . how open are the breasts of troubled creatures to all these darts ? and were it not that god secretly steps in , and holds the afflicted with his right hand , 't is scarce imaginable but that wounded consciences should by satan's subtile improvement of so fair an advantage , be brought to all this misery . . satan can afflict the body , by the mind . for these two are so closely bound together , that their good and bad estate is shared betwixt them . if the heart be merry , the countenance is chearful , the strength is renewed , the bones do flourish like an herb. if the heart be troubled , the health is impaired , the strength is dryed up , the marrow of the bones wasted , &c. grief in the heart , is like a moth in the garment , it insensibly consumeth the body , and disordereth it . this advantage of weakening the body falls into satans hands by necessary consequence , as the prophets ripe figs , that fell into the mouth of the eater . and surely he is well pleased with it , as he is an enemy both to body and soul : but 't is a greater satisfaction to him , in that as he can make the sorrows of the mind , produce the weakness and sickness of the body : so can he make the distemper of the body ( by a reciprocal requital ) to augment the trouble of the mind . how little can a sickly body do ? it disables a man for all services , he cannot oft pray , nor read , nor hear . sickness takes away the sweetness and comfort of religious exercises ; this gives occasion for them to think the worse of themselves ; they think the soul is weary of the ways of god , when the body cannot hold out . all failures which weariness and faintness produce , are ascribed presently to the bad dispostion of the mind , and this is like oyl cast upon the flame . thus the devil makes a double gain out of spiritual trouble . . let it be also reckoned among the advantages which satan hath against men from trouble of spirit , that 't is a contentment to him to see them in their miseries ; 't is a sport to him to see them ( as job speaks ) take their flesh in their teeth , and cry out in the bitterness of their souls ; their groanings are his musick : when they wallow in ashes , drown themselves in tears , roar till their throat is dry , spread out their hands for help , then he gluts his heart in looking upon their woes . when they fall upon god with their unjust surmises , evil interpretations of providence , questioning his favour , denying his grace , whishing they had never been born , then he claps his hands and shouts a victory . the pleasantest sight to him , is to see god hiding himself from his child , and that child broken with fears , torn in peices with griefs , made a brother to dragons , a companion to owls , under restless anxities , perpetual lamentations , feeble and sore broken , their strength dryed like a potsheard , their throat dry , their tongue cleaving to their jaws , their bowels boyling , their bones burnt with heat , their skin black upon them , their flesh consumed , their bones sticking out , chastened with strong pain upon their bed. this is one of satan's delightful spectacles , and for these ends doth he all he can , to bereave them of their comfort , which we may the more certainly perswade our selves to be true , when we consider the grounds forementioned , his malicious nature , the advantages of spiritual peace , and the disadvantages of spiritual trouble . chap. vi. of the various ways by which he hinders peace . . way by discomposures of spirit . these discomposures explained , by shewing , . what advantage he takes from our natural temper ; and what tempers give him this advantage . . by what occasions he works upon our natural tempers . . with what success . ( . ) these occasions suited to natural inclinations , raise great disturbance . ( . ) they have a tendency to spiritual trouble . the thing proved , and the manner how , discovered . ( . ) these disturbances much in his power . general and particular considerations about that power . having evidenced that one of satan's principal designs is against the peace and comfort of god's children ; i shall next endeavour a discovery of the various ways by which he doth undermine them herein . all inward troubles are not of the same kind in themselves , neither doth satan always produce the same effects out of all . some being in their own nature disquiets , that do not so directly , and immediately overthrow the peace and joy of believing , and the comforts of assurance of divine favour , as others do . yet seeing that by all , he hath no small advantage against us , as to sin and trouble , and that any of them at the long-run , may lead us to question our interest in grace , and the love of god , and may accordingly afflict us , i shall speak of them all ; which that i may do the more distinctly , i shall rank these troubles into several heads , under peculiar names , ( it may be not altogether so proper , but that the curious may find matter of exception to them ) that by them and their explanation , the differences may the better appear . i distinguish therefore of a fourfold trouble , that the devil doth endeavour to work up upon the hearts of men. they are , . discomposures . . affrightments . . dejections of sadness . . distresses of horrour . of all which i shall speak in their order . and . of discomposures of soul. these are molestations and disturbances by which the mind is put out of order and made unquiet ; the calm ( in which it should enjoy it self , and by which it should be composed to a regular and steady acting ) being disturbed by a storm of commotion ; and in which the conscience or the peace of it is not presently concerned . this distinction of the trouble of soul from the trouble of conscience is not new , others have observed it before , and do thus explain it , trouble of soul is larger than trouble of conscience ; every troubled conscience is a troubled soul , but every troubled soul is not a troubled conscience : for the soul may be troubled from causes natural , civil , and spiritual , according to variety of occasions and provocations , when yet a man's inward peace with god is firm ; and in some cases ( as in infants and in men distracted with feavers , &c. ) there may be passions and disturbances of soul , when the conscience is not capable of exercising its office ; nay the soul of christ was troubled ( joh. . . now is my soul troubled ) when it was not possible that sin or despair should have the least ●ooting in him . for the opening of these discomposures of soul , i shall , . shew upon what advantage of natural temper the devil is encouraged to molest men. . by what occasions he doth work upon our natural inclinations . . and with what success of disturbance to the soul. . as to our natural dispositions , satan ( as hath formerly been noted ) takes his usual indications of working from thence ; these guide him in his enterprises ; his temptations being suited to mens tempers , proceed more smoothly and successfully . some are of so serene and calm a disposition , that he doth not much design their discomposure ; but others there are , whose passions are more stirring , ( sit matter for him to work upon : ) and these are , . the angry disposition . how great an advantage this gives to satan to disturb the heart , may be easily conceiv'd , by considering the various workings of it in several men , according to their different humors ; 't is a passion that acts not alike in all , and for the differences ( so far as we need to be concerned , ) i shall not trouble the schools of philosophers , but content my self with what we have in eph. . . where the apostle expresseth it by three words , ( not that they differ essentially ) declaring thereby the various ways of anger 's working ; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate bitterness . this is a displeasure smothered : for some when they are angry cover it , and give it no vent , partly for that they are sometimes ashamed to mention the ground as trivial or unjust , partly from sullenness of disposition , and oft from a natural reservedness : while the flame is thus kept down , it burns inwardly , and men resolve in their minds many troublesome vexatious thoughts . the second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wrath : this is a fierce impetuous anger . some are soon moved , but so violent , that they are presently transported into rage and frenzy , or are so peevishly waspish that they cannot be spoken to . the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated here anger , but signifies such a displeasure as is deep , entertaining thoughts of revenge and pursuit , setling it self at last into hatred . any of these is enough to bereave the heart of its rest , and to alarm it with disturbances . . others have an envious nature , always maligning and repining at other mens felicity ; an evil eye , that cannot look on anothers better condition without vexation . this turns a man into a devil , 't is the devil's proper sin , and the fury that doth unquiet him , and he the better knows of what avail it would be to help on our trouble . . some are of proud tempers , always overvaluing themselves with the scorn and contempt of others . this humor is troublesom to all about them , but all this trouble doth at last redound to themselves ; these think all others should observe them , and take notice of their supposed excellencies , which if men do not , then it pines them , or stirs up their choler to indignation . solomon , prov. . . mentioning those things that are greatly disquieting in the earth , instanceth in a servant when he reigneth , and the hand-maid that is heir to her mistris , intending thereby the proud imperious insolency of those that are unexpectedly raised from a low estate to wealth or honour : he that is of a proud heart stirreth up strife , prov. . . and as he is troublesome to others , so doth he create trouble to himself ; for he not only molests himself by the working of his disdainful thoughts , while he exerciseth his scorn towards others , ( prov. . . the haughty scorner deals in proud wrath ) but this occasions the affronts and contempt of others again , which beget new griefs to his restless mind . . some have a natural exorbitancy of desire , an evil coveting ; they are passionately carried forth toward what they have not , and have no contentment or satisfaction in what they do enjoy . such humors are seldom at ease , their desires are painfully violent , and when they obtain what they longed for , they soon grow weary of it , and then another object takes up their wishes , so that these daughters of the horsleech are ever crying , give , give , prov. . . . others have a soft effeminate temper , a weakness of soul that makes them unfit to bear any burthen , or endure any hardness . these if they meet with pains or troubles , ( and who can challenge an exemption from them ? ) they are presently impatient , vexing themselves by a vain reluctancy to what they cannot avoid ; not but that extraordinary burthens will make the strongest spirit to stoop , but these cry out for the smallest matters , which a stout mind would bear with some competent chearfulness . . and there are other dispositions that are tender , to an excess of sympathy , so that they immoderatly affect and afflict themselves with other mens sorrows . though this be a temper more commendable than any of the former , yet satan can take advantage of this , as also of the forenamed dispositions , to discompose us , especially by suiting them with fit occasions which readily work upon these tempers : and this was . the second things to be explained , which shall be performed by a brief enumeration of them , the chief whereof are these , . contempt or disestimation . when a man's person , parts , or opinion are slighted , his anger , envy , pride and impatience are awakened , and these make him swell and restless within . even good men have been sadly disturbed this way . job , as holy a man as he was , and who had enough of greater matters to trouble his mind , yet among other griefs , complains of this more than once , job . . . i am as one mocked of his neighbour : the just upright man is laughed to scorn . job . . they that dwell in mine house , and my maids count me for a stranger . — i called my servant , and he gave me no answer ; — yea , young children despised me , i rose up and they spake against me . thus he bemoans himself , and ( which is more ) speaks of it again with some smartness of indignation , job . . now they that are younger than i , have me in derision , whose fathers i would have disdained to have set with the dogs of my flock . david also who had a stout heart under troubles , complains that he could not bear reproaches , psal . . reproach hath broken mine heart , i am full of heaviness . what these reproaches were , and how he was staggered with them , he tells us , vers . . i chastned my soul with fasting , that was to my reproach . i made sackcloth my garment , and i became a proverb to them . they that sit in the gate , speak against me ; and i was the song of the drunkards . with these he was so stounded , that if he had not catch'd hold on god by prayer , ( as he speaks , ver . . ) he had faln ; but as for me , my prayer is unto thee , o lord , &c. and he afterward speaks of his support under reproaches , as a wonder of divine assistance , psal . . . the proud have had me in derision , yet have i not declined from thy law. . injury is another occasion by which the devil works upon our tempers to disquiet us . wrongs of injustice and oppression are hard to bear , this is a common ground of trouble , good men cannot always acquit themselves in this case as they ought . jeremiah when smitten by pashur , and put in the stocks , jer. . , . falls into a sad passion , i am a derision daily , every one mocketh me , i cried out , i cried violence and spoil , imitating the passionate affrightments of those that cry , murther , murther , &c. no wonder seeing solomon gives it as an axiom built upon manifold experience , eccl. . . oppression doth not only make a man unquiet , but mad in his unquietness ; and not only those that are foolish and hasty , but the most considerate and sedate persons ; oppression makes a wise man mad . . another occasion of mens discomposure , is the prosperity of the wicked : their abundance , their advancements to honours and dignity hath always been a grudge to those whose condition is below them , and yet suppose themselves to have better grounds to expect preferment than they . this astonished job even to trembling , job . . when i remember , i am afraid , and trembling taketh hold on my flesh , and the matter was but this ; wherefore do the wicked live , become old , yea , and mighty in power ? &c. the trouble that seizeth on mens hearts on this occasion , is called fretting , a vexation that wears out the strength of the soul , as two hard bodies waste by mutual attrition or rubbing . and it takes its advantage from our envy chiefly , though other distempers come in to help it forward , psal . . . fret not thy self because of evil doers , neither be thou envious against the workers of iniquity . david confesseth , that he was apt to fall into this trouble , psal . . . i was envious at the foolish , when i saw the prosperity of the wicked . against this disquiet we have frequent cautions , prov. . , . and psal . . . be not afraid when one is made rich , when the glory of his house is increased . all which shew our proneness to this disease . . crosses and afflictions give satan an opportunity to work upon our passions . as disappointments of expectations , loss of friends , of estate , persecutions and sufferings for conscience sake , &c. none of these in their own nature are joyous , but grievous : and what use they have been of to the devil to discompose the minds of the sufferers , is evidenced by common experience . the tears , sad countenances , and doleful lamentations of men are true witnesses of the disquiet of their hearts ; every one being pressed with the sense of his own smart , is ready to cry out , is there any sorrow like my sorrow ? i am poor , and comfortless , my lovers and my friends have forsaken me , and there is none to help . some grow faint under their burthen , while their eyes fail in looking for redress , especially when new unexpected troubles overwhelm their hopes , when i looked for good , then evil came ; and when i waited for light , there came darkness , job . . why hast thou smitten us , and there is no healing for us ? we looked for peace , and there is no good ; and for the time of healing , and behold trouble , jer. . . and here they sink , concluding there is no hope . others that bear up better in a blessed expectation of spiritual profit , having that of david in their eye , blessed is the man whom thou afflictest , and teachest in thy law : yet they cannot forbear their complaints even to god , psal . . . the troubles of mine heart are enlarged , o bring thou me out of my distresses , look upon mine affliction and my pain . may those that have had the highest advantages of heavenly support , whose hearts have been kept in peace , counting it all joy that they have fallen into these trials , ( and god doth more this way , for those that suffer for the gospels sake , than ordinarily for others ) yet have not these been under a stoical senslessness of their trouble ; though they were not distressed , they were troubled on every side , though not in despair , yet they were perplexed , cor. . . though their afflictions were light , yet were they afflictions still . . to those may be added the pain or anguish of sickness , and bodily distemper . though there are various degrees of pain , and that some sicknesses are less afflictive than others , yet none of them forbear to pierce the mind . the whole man is discomposed ; he that is exercised with strong pains upon his bed , cryes out in the bitterness of his soul , and he that by insensible degrees languisheth , grows ordinarily peevish , and his mind bleeds by an inward wound , so that he spends his days in sighing , and his years in mourning . and others there are , who being before acquainted with bodily pains , grow very impatient in sickness , and are able to bear nothing : and besides the present sence of pain , the expectation of death puts some into great commotion , the fears of it , ( for it is naturally dreadful ) fills them with disquiet thoughts , and those that approach to the grave , by slow steps , under consumption or languishing sicknesses , they are habituated to sadness , and can think of nothing chearfully , ( except they have great assurance of salvation , and have well learned to dye ) because the coffin , grave , and winding-sheet are still presented to them : these though they be very suitable objects for meditation , and ( well improved ) of great advantage for preparation to death , yet doth satan thereby ( when it is for his purpose ) endeavour to keep men under grief , and to bereave them of their peace . . satan takes an advantage of trouble , from the miseries of others . sympathy is a christian grace ; and to bear one anothers burthens , to mourn with those that mourn , shews us to be fellow-feeling members of the same body , for if one member suffer , all the members suffer with it . yet are some men naturally of so tender a constitution , that satan overdrives them herein , every common occasion will wound them : the usual effects of god's ordinary providence on the poor , lame , or sick , are deeply laid to heart by them ; and instead of being not unsensible of other mens miseries , they are not sensible of any thing else , neither do they enjoy their own mercies . and here , as satan can every moment , present them with objects of pitty , ordinary or extraordinary : so upon a religious pretence of merciful consideration , they are made cruel to themselves , refusing their own peace , because other men are not at ease . . the third particular , promised to be explained for the discovery of these discomposures of soul , was this ; that by a concurrance of these and such like occasions , to such tempers , the hearts of men are disturbed , and their inward peace broken . this i shall evidence by these three things : . that these occasions meeting with such dispositions , do naturally raise great disturbances in their present working . . that they have a tendency to further trouble . . that satan doth design , and hath it ordinarily in his power to discompose the hearts of men hereby . . that these occasions , meeting with such dispositions , do naturally raise great disturbances . this is evident from what hath been said already : for ( . ) all these dispositions carry as much fire in their own bosomes , as is sufficient to burn up the standing corn of any man's peace . what is anger , but an inward burning , a restless confusion of the spirits , sometime a phrensy , a distraction , a troubled sea full of rage , a wild beast let loose ? envy , that is a fretful peevishness , a vexatious repining , needing no other tormentors but its own furies , recoiling upon him that bred it , because it cannot wreak its spite upon its objects . an envious person is a self-murtherer by the verdict of eliphaz , job . . wrath killeth the foolish man , and envy slayeth the foolish one . this is not barely to be understood of its provoking the judge of all the earth to send down its deserved destruction , but also ( if not chiefly ) of its own corroding temper , which by long continuance wasts the strength , and consumes the body . pride is a perpetual vexation , creating its troubles from its own fancy : irregular covetings , keep a man still upon the rack , they make a man like the tantalus of the poets , they give a man a caninus appetitus , a strong appetite with excessive greediness , and restless pursuit , and constant dissatisfactions , he is ever gaping and never enjoying . impatience is a wearisome conflict with a burthen which it can neither bear , nor yet shake off ; where all the fruit of the vain labour amounts to no better account than this , that the impatient makes his burthen the greater , the bands that tye it on the stronger , and the strength that should bear it the weaker . lastly , an excess of pity , multiplies wounds without cause , it hinders a man to be happy , so long as there are any that are miserable : he is always ( in reference to his quiet ) at the mercy of other men , the afflicted can torment him at a distance ; and , by a kind of magick , make him feel the torments that are inflicted upon his image . who can deny , but that men that are ridden by such vexatious dispositions , must lead an unquiet life , and always be tossed with inward tempests . especially ( ) when we consider , how fit the forementioned occasions are , to draw out these humours to their tumultuary extravagancies : a lighted match and gun-powder , are not more exactly suited to raise a shaking blast , than those occasions and tempers are to breed an inward annoyance . some of these humours are so troublesome , that rather than they will want work , they will fight with their own shadows , and by a perversness of prejudicated fancy , will create their own troubles , and the best of them , which seem sometime to take truce , and compose themselves to rest , while occasions are out of the way : yet they are quickly awakened , like sleeping dogs that are roused with the least noise ; what work then may we expect they will make when they are summoned to give their appearance upon a solemn occasion ? but ( ) if we should deal by instances , and bring upon the stage the effects that have been brought forth by these concurring causes , it will appear that they make disturbances in good earnest : let us either view the furious fits , that have been like sudden flashes , soonest gone ; or their more lasting impressions , and we shall find it true . as to violent fits , raised by such occasions and dispositions , examples are infinite . what rages , outrages , madnesses , and extravagances have men run into ? some upon provocations , have furiously acted savage cruelties , and for small matters have been carried to the most desperate revenges . others have been brought to such violent commotions within themselves , that the frame of nature hath been thereby weakened , and overthrown . as scilla , who in a strong passion , vomited choler till he dyed . some in their fury , have acted that which hath been matter of sorrow to them all their dayes . but ( omitting the examples of heathens and wicked men ) let us consider the wonderful transports of holy men. moses a man eminent , beyond comparison , in meekness ; was so astonished with a sudden surprize of trouble , at the sight of the golden calf , that he threw down the tables of the law , and brake them . some indeed observe from thence , a significancy of israels breaking the law , and forfeiting god's protection , as his peculiar people , but this is more to be ascribed to the designment of divine providence , that so ordered it , than to the intendment of moses , who no doubt , did not this from a sedate and calm deliberation , as purposing by this act to tell israel so much ; but was hurried by his grief ( as not considering well what he did ) to break them . asa a good man , when he was reproved by the prophet , ( instead of thankful acceptance of the reproof ) grows angry , falls into a rage , and throws the prophet into prison . elias , discomposed with jezebels persecution , desires that god would take away his life . jonah , in his anger , falls out with god , and justifies it when he hath done : surely such fits as these proceeded from great inward combustion . would wise , sober , holy men have said or done such things , if they had not been transported beyond themselves ? and though in such cases , the fits are soon over , yet we observe that some are apt to fall into such fits often , and are so easily irritated , that ( like the epileptick person possessed by the devil ) upon every occasion , they are by him , cast into the fire or into the water , and by the frequent return of their distemper are never at rest . as to others , whose tempers are more apt to retain a troublesome impression , 't is very obvious that their discomposures have as much in length and breadth , as the other had in height . you may view haman tormented under his secret discontent , which his pride and envy formed in him , for the want of mordicai's obeysance : the kings favour , a great estate , high honour , and what else a man could wish to make him content , are all swallowed up in this gulph , and become nothing to him . you see amnon vexed and sick , for his sister tamer , waxing lean from day to day . you see ahab ( though a king , who had enough to satisfie his mind ) in the same condition for naboth's vineyard . if you say these were wicked men , who rid their lusts without a bridle , and used the spur : look then upon better men , and you will see too much . rachel so grieves and mourns for want of children , that she professeth her life inconsistent with her disappointment , give me children , else i die . hanna upon the same occasion weeps and eats not , and prays in the bitterness of her soul , and the abundance of her complaint and grief . jeremiah ( being pressed with discouragements from the contradiction of evil men ) calls himself a man of strife and contention to the whole earth , jer. . . his sorrows thence arising , had so imbittered his life , that he puts a woe upon his birth , wo is me , my mother , that thou hast born me a man of strife . paul had a noble courage under manifold afflictions , he could glory in the cross , and rejoice in persecutions : nevertheless , the greatness of his work , the froward perversness and unsteadiness of professors , ( which put him under fears , jealousies , and new travel ) the miseries of christians , and the care he had for the concerns of the gospel , ( which was a constant load upon his mind , his heart ( like old eli's ) trembling still for the ark of god ) made him complain as one worn out by the troubles of his heart ; cor. . . in weariness , and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness . besides those things that are without , that which cometh upon me daily , the care of all the churches . who is weak , and i am not weak ? &c. for the jews he had great heaviness and continual sorrow in his heart ; and for the gentiles he had perpetual fears . now though he had a great share of divine comforts intermixed , and a more than ordinary assistance of the spirit , to keep him from sinful discomposure of spirit ( at least to such an height , as it ordinarily prevails upon others ) yet was he very sensible of his burthen , and doubtless the devil laboured to improve these occasions to weary out his strength . for by these , and such like things , he frequently vexeth the righteous souls of the faithful ministers of the gospel from day to day : so that their hearts have no rest , and their hands grow often feeble , and they cry out , o the burthen ! o the care ! being ready to say as jeremiah , chap. . . o lord , thou hast deceived me , and i was decieved ; i am a derision daily , every one mocketh me . thus say they , did we ever think to meet with such disappointments such griefs , from the wilfulness , pride , weakness , ignorance , pettishness , inconstancy , negligence , and scandals of friends ? and such hatred , contradictions , scorns , and injuries from enemies ? were we free , what calling would we not rather chuse ? what place would we not rather go to , where we might spend the remainder of our dayes in some rest and ease ? were it not better to work with our hands for a morsel of bread , for so might our sleep be sweet to us at night , and we should not see these sorrows ? at this rate are good men sometime disturbed , and the anguish of their spirit makes their life a burthen . . yet is not this all the disturbance that the devil works upon our hearts by these things , ( though these are bad enough ) but they have a tendency to further trouble . discomposures of spirit , if they continue long , turn at last into troubles of conscience . though there is no affinity betwixt simple discomposure of soul , and troubles of conscience in their own nature ; the objects of the former being things external , no way relating to the souls interest in god and salvation , which are the objects of the latter : yet the effects produced by the prevalency of these disturbances , are a fit stock for the ingrafting of doubts and questionings about our spiritual condition . as saul's father first troubled himself for the loss of his asses , and sent his son to seek them ; but when he stayed long , he forgat his trouble , and took up a new grief for his son , whom he feared he had lost in pursuit of the asses . so is it sometime with men , who after they have long vexed themselves for injuries or afflictions , &c. upon a serious consideration of the working , and power of these passions , leave their former pursuit , and begin to bethink themselves in what a condition their souls are , that abound with so much murmuring , rage , pride , or impatience , and then the scene is altered , and they begin to fear they have lost their souls , and are now perplexed about their spiritual estate . to make this plain i will give some instances , and then add some reasons which will evidence that it is so , and also how it comes to be so . for instances , though i might produce a sufficient number to this purpose , from those that have written of melancholy , yet i shall only insist upon two or three from scripture . hezekiah when god smote him with sickness , at first was discomposed upon the apprehension of death , that he should so soon be deprived of the residue of his years , and behold man no more with the inhabitants of the world , as he himself expresseth it , esay . . afterward his trouble grew greater , he chattered as a crane or swallow , and mourned as a dove , he was in great bitterness , ver . . and sadly oppressed therewith , ver . . that which thus distressed him was not simply the fear of death , we cannot imagine so pious a person would so very much disquiet himself upon that single account ; but by the expressions which he let fall in his complainings , we may understand , that some such thoughts as these did shake him , that he apprehended god was angry with him , that the present stroke signified so much to him , all circumstances considered , ( for he was yet in his strength , and jerusalem in great distress , being at that time besieged by sennacheribs army , and for him to be doomed to death by a sudden message , at such a time , seemed to carry much in it ) and that surely there was great provocation on his part ; and it seems upon search , he charged himself so deeply with his sinfulness , that his apprehensions were no less , than that if god should restore him , yet in the sence of his vileness he should never be able to look up ; i shall go softly all my years in the bitterness of my soul , ver . . ( which expression implies a supposition of his recovery , and a deep sense of iniquity ) and accordingly when he was recovered , he takes notice chiefly of gods love to his soul , and the pardon of his sin , ( which evidently discover where the trouble pinched him ) thou hast in love to my soul delivered it from the pit of corruption , for thou hast cast all my sins behind thy back , vers . . job's troubles were very great , and his case extraordinary : satan had maliciously stript him of all outward comforts , this he ●ore with admirable patience , job . . naked came i out of my mothers womb , and naked shall i return thither : the lord gave , and the lord hath taken away , blessed be the name of the lord. the devil seeing now himself defeated , obtains a new commission , wherein job is wholly put into his hand , ( life only excepted , chap. . . ) he sets upon him again , and in his new encounter labours to bring upon him spiritual distresses , and accordingly improves his losses and sufferings to that end , as appears by his endeavours and the success ; for as he tempted him by his wife to a desperate disregard of god , that had so afflicted him , curse god and die , so he tempted him also by his friends , to question the state of his soul , and his integrity , and all from the consideration of his outward miseries . to that purpose are all their discourses . eliphaz chap. . , , . from his sufferings and his carriage under them , takes occasion to jear his former piety , ( as being no other than feigned ) it is come upon thee , and thou faintest : is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ? that is , is all thy religion come to this ? and also concludes him to be wicked , who ever perished being innocent ? and where were the righteous cut off ? bildad , chap. . , . chargeth him with hypocrisie upon the same ground , and while he makes his defence , zophar plainly gives him the lye , chap. . . and at this rate they go their round ; and all this while satan ( whose design it was to afflict his conscience with the sense of divine wrath ) secretly strikes in with these accusations , insomuch , that though job stoutly defended his integrity , yet he was wounded with inward distresses , and concluded , that these dealings of god against him were no less than god's severe observance of his iniquity ; as is plain from his bemoaning himself in chap. . . i will say unto god , do not condemn me ; shew me wherefore thou contendest with me . vers . , . thou huntest me as a fierce lion , thou renewest thy witnesses against me , &c. david was a man that was often exercised with sickness and troubles from enemies , and in all the instances almost that we meet with in the psalms , of these his afflictions , we may observe the outward occasions of trouble brought him under the suspition of gods wrath , and his iniquity ; so that he was seldom sick , or persecuted ; but this called on the disquiet of conscience , and brought his sin to remembrance ; as psal . . ( which was made on the occasion of his sickness , as appears from vers . . ) wherein he expresseth the vexation of his soul under the appehension of gods anger ; all his other griefs running into this channel , ( as little brooks losing themselves in a great river ) change their name and nature ; he that was at first only concerned for his sickness , is now wholly concerned with sorrow and smart under the fear and hazard of his souls condition ; the like we may see in psal . . and many places more . having made good the assertion , that discomposures of soul upon outward occasions , by long continuance and satans management , do often run up to spiritual distress of conscience : i shall next for further confirmation and illustration shew how it comes to be so . . discomposures of spirit do obstruct , and at last extinguish the inward comforts of the soul : so that if we suppose the discomposed person at first ( before he be thus disordered ) to have had a good measure of spiritual joy in gods favour , and delight in his ways ; yet the disturbances , . divert his thoughts from feeding upon these comforts , or from the enjoyment of himself in them . the soul cannot naturally be highly intent upon two different things at once , but whatsoever doth strongly engage the thoughts and affections , that carries the whole stream with it , be it good or bad , and other things give way at present . when the heart is vehemently moved on outward considerations , it lays by the thoughts of its sweetness which it hath had in the enjoyment of god ; they are so contrary and inconsistent , that either our comforts will chase out of our thoughts our discomposures , or our discomposures will chase away our comforts . i believe the comforts of elias ( when he lay down under his grief , and desired to die ) ; and of jeremiah ( when he cried out of violence ) run very low in those fits of discontent , and their spirits were far from an actual rejoycing in god ; but this is not the worst , we may not so easily imagine that upon the going away of the fit , the wonted comforts return to their former course : for , . the mind being distracted with its burthen , is left impotent and unable to return to its former exercise ; the warmth which the heart had , being smothered and suspended in its excercise , is not so quickly revived , and the thoughts which were busied with disturbance ( like the distempered humors of the body ) are not reduced suddainly to that evenness of composure as may make them fit for their old imployment . and . if god should offer the influences of joyful support , a discomposed spirit is not in a capacity to receive them , no more than it can receive those counsels that by any careful hand are interposed for its relief and settlement . comforts are not heard in the midst of noise and clamour ; the calmness of the souls faculties are praesupposed as a necessary qualification towards its reception of a message of peace . phineas his wife being overcome of grief for the arks captivity and her husbands death , could not be affected with the joyful news of a son. but . sinful discomposures hinder these gracious and comfortable offers , if we could possibly ( which we cannot ordinarily ) receive them , yet we cannot expect that god will give them . the spirit of consolation loves to take up his lodging in a meek and quiet spirit , and nothing more grieves him than bitterness , wrath , anger , clamour , and malice , which made the apostle , eph. . , . subjoyn his direction of putting these away from us , with his advice of not grieving the spirit by which we are sealed unto the day of redemption . and then . the former stock of comfort , which persons distempered with discomposures might be supposed to have , will soon be wasted , for our comforts are not like the oil in the cruse , or meal in the barrel , which had ( as it were ) their spring in themselves ; we are comforted and supported by daily communication of divine aid , so that if the spring head be stopped , the stream will quickly grow dry . 't is evident then , that inward consolations in god will not ripen under these shadows , nor grow under these continual droppings , seeing a discomposed spirit is not capable to receive more , nor able to keep what comfort it had at first ; we may easily see how it comes to pass that these disturbances may in time bring on spiritual troubles : for if our comforts be once lost , trouble of conscience easily follows . where there is nothing to fortify the heart , the poyson of malicious suggestions will unavoidably prevail . . discomposures of soul afford the devil fit matter to work upon . they furnish him with strong objections against sincerity of holiness , by which the peace of conscience being strongly assaulted , is at last overthrown . the usual weapons by which satan fights against the assurance of gods children , are the guilt of sins committed , and the neglect of duty , and the disturbed soul affords enough of both these to make a charge against it self : for , . where there is much discomposure there is much sin. if in the multitude of words there wants not iniquity , then much more in the multitude of unruly thoughts . a disturbed spirit is like troubled water , all the mud that lay at the bottom is raised up and mixeth it self with the thoughts : if any injury or loss do trouble the mind , all the thoughts are tinctured with anger , pride , impatience , or whatsoever root of bitterness was in the heart before ; we view them not singly as the issue of wise providence , but ordinarily we consider them as done by such instruments , and against our selves as malicious , spiteful , causless , ingrateful wrongs , and then we give too great a liberty to our selves to rage , to meditate revenge , to threaten , to reproach , and what not ? and if our disposition have not so strong a natural inclination to these distempers , yet the thoughts by discomposure are quickly leavened ( it is the comparison used by the apostle , cor. . . to express the power of malice , ( which is an usual attendant in this service ) to infect all the imaginations ) with a sharpness , which makes them swell into exorbitancy and excess ; hence proceed revilings , quarrelings , &c. when the tongue is thus fermented , it is a fire , a world of iniquity , ( producing more sins than can be reckoned ) it defileth the whole body , ( engaging all the faculties in heady pursuit , ) jam. . . . discomposures obstruct duties . this is the inconvenience which the apostle ( pet. . . ) tells us doth arise from disturbances among relations ; if the wife or husband do not carry well , so that discontents or differences arise , their prayers are hindered . duties then are obstructed , . in the act. when the heart is out of frame , prayer is out of season , and there is an aversness to it ; partly because all good things are ( in such confusions ) burthensome to the humor that then prevails , which eats out all desire and delight to spiritual things : and partly because they dare not come into gods presence ; conscience of their own guilt , and awe of god hindring such approaches . . they obstruct the right manner of performance , straitning the heart , and contracting the spirit , that if any thing be attempted , 't is poorly and weakly performed . . and also the success of duty is obstructed by discomposure . god will not accept such services , and therefore christ adviseth to leave the gift before the altar , ( though ready for offering ) where the spirit is overcharged with offences , or angry thoughts , and first to go and be reconciled to our brother , and then to come and offer the gift , it being lost labour to do it before . from these sins of omission and commission , satan can ( and often doth ) frame a dreadful charge against those that are thus concern'd , endeavouring to prove by these evidences , that they are yet ( notwithstanding pretence of conversion ) in the gall of bitterness , and bond of iniquity , whereby the peace of conscience is much shaken ; and the more , because also . these discomposures of soul give satan a fit season for the management of his accusation : strong accusations do often effect nothing , when the season is unsutable . many a time he hath as much to say against the comforts of men , when yet they shake all off ( as paul did the viper off his hand ) and fell no harm . but that which prepares the conscience to receive the indictment , is a particular disposition which it is wrought into , by suspicious credulity and fearfulness : these make the heart ( as wax to the seal ) ready to take any impression that satan will stamp upon it : now by long disturbances he works the heart into this mould very often , and upon a double account he gains himself a fit opportunity to charge home his exceptions . . in that he sets upon the conscience with his accusations , after the heart hath been long molested and confused with its other troubles ; for then the heart is weakned and unable to make resistance as at other times . an assault with a fresh party after a long conflict , disorders its forces and puts all to flight . . in that long and great discomposures of mind , bring on a distemper of melancholy ; for 't is notoriously known by common experience , that those acid humors ( producing this distemper ) which have their rise from the blood , may be occasioned by their violent passions of mind , the animal spirits becoming inordinate ( by long discomposures of sadness , envy , terrour , and fretful cares ) and the motion of the blood being retarded , it by degrees departs from its temperament , and is infected with an acidity , so that persons no way inclined naturally to melancholy may yet become so , by the disquiets of their troubled mind . both these ways , but chiefly melancholy , the devil hath his advantage for disturbing the conscience . melancholy ( most naturally ) inclines men to be solicitous for their souls welfare ; but withall disposeth them so strongly to suspect the worst , ( for 't is a credulous suspitious humour in things hurtful ) and afflicts so heavily with sadness for what it doth respect , that when satan lays before men of that humour their miscarriages under their discontents , their impatience , unthankfulness , anger , rash thoughts and speeches against god or men , &c. withall suggesting that such an heart cannot be right with god , after serious thoughts upon satan's frequently repeated charge , they cry out , guilty , guilty , and then begins a new trouble for their unregenerate estate , and their supposed lost souls . . in this case usually satan hath greater liberty to accuse , and by his accusations to molest the conscience , in that men of discomposed spirits by the manifold evils arising thence provoke god to desert them , and to leave them in satans hand to be brought into an hour of temptation . satan's commission is occasioned by our provocations , and the temptations arising from such a commission , are usually dreadful ; they are solemn temptations , and called so after a singular manner ; for of these i take those scriptures to be meant , watch and pray , that ye enter not into temptation , mat. . . and lead us not into temptation , mat. . . such temptations are not common temptations , and are of unknown force and hazard to the soul , which way soever they are designed , either for sin or terror . for several things do concur in a solemn temptation : as , . satan doth in a special manner challenge a man to the combate , or rather he challenges god to give him such a man to fight with him , as he did concerning job . this christ tells us of , luk. . . simon , satan hath desired to have you ; the word signifies a challenging or daring , and it seems the devil is oft daring god to give us into his hand , when we little know of it . . there is also a special sutableness of occasion , and snare , to the temper and state of men. thus he took peter at an advantage in the high priests hall , and in the case we now speak of he takes advantage of mens provocations and melancholy . . there is always a violent prosecution , which our saviour expresseth under the comparison of sifting , which is a restless agitation of the corn , bringing that which was at the bottom to the top , and shuffling the top to the bottom , so that the chaff or dirt is always uppermost . . and to all this there is divine permission , satan let loose and we left to our ordinary strength ; as is implied in that expression , he hath desired to have you , that he might sift you . now then if the devil have such ground to give god a challenge concerning such men , and if god do ( as he justly may ) leave such men ( whose bitterness of spirit hath been as a smoak in his nostrils all the day ) in satans hand , he will so shake them , that their consciences shall have no rest . and this he can yet the more easily effect , because . discomposures of spirit have a particular tendency to incline our thoughts to severity and harshness , so that those who have had long and great disturbances upon any outward occasions , of loss , affliction , or disappointment , &c. do naturally think ( after a solemn review of such troubles ) harshly of god , and of themselves ; they are ready to conclude that god is surely angry with them , in that he doth afflict them , or that they have unsanctified hearts , in that their thoughts are so fretful and unruly upon every inconsiderable petty occasion . 't is so ordinary for men under the weight of their trouble , or under the sense of their sin , to be sadly apprehensive of gods wrath , and their souls hazard , that it were needless to offer instances ; let davids case be instead of all . that his troubles begot such imaginations frequently , may be seen throughout the book of the psalms ; we never read his complaints against persecuting enemies , or for other afflictions , but still his heart is affraid that god is calling sin to remembrance ; in psa . . he is under great distress , and tells how low his thoughts were ; he was troubled , greatly bowed down , he went mourning all the day long ; he expresseth his thoughts to have been , that god had forsaken him , ver . . and his hopes ( though they afterward revived ) were almost gone ; he cryes out of his sins , as having gone over his head , and become a burthen too heavy for him , ver . . and therefore sets himself to confess them , ver . . he trembles at gods anger , and feels the arrows of god sticking fast in him , ver . . but what occasioned all this ? the psalm informs us , god had visited him with sickness , ver . . besides that ( for one trouble seldom comes alone ) his friends were perfidious , ver . . his enemies also were busie , laying snares for his life , ver . . now , his thoughts were to this purpose , that surely he had some way or other greatly provoked god by his sins , and therefore he fears wrath in every rebuke , and displeasure in every chastisement , ver . . the like you may see in psal . . where the prophet upon the occasion of sickness , ver . . and . and the reproach of enemies , ver . . is under great trouble , and ready to fail except speedy relief prevent , ver . . the reason whereof was this , that he concluded these troubles were evident tokens of god's indignation and wrath , because of thine indignation and thy wrath , ver . . from these five particulars we may be satisfied that it cannot be otherwise , and also how it comes to be so , that sometime trouble of conscience is brought on , by other discomposing troubles of the mind . for if these take away the comforts , which supported the soul , and afford also arguments to the devil to prove a wicked heart , and withal a fit season to urge them to a deep impression , god in the mean time standing at a distance , and the thoughts naturally inclined to conclude gods wrath from these troubles ; how impossible is it that satan should miss of disquieting the conscience , by his strong vehement suggestions of wickedness and desertion ? in our enquiries after satan's success in working these discomposures of mind , we have discovered , . that the disturbances thence arising are great ; . that they have a tendency to trouble of conscience . there is but one particular more to be spoken of relating to his success in this design , and that is , . these disturbances are much in satan's power . ordinarily he can do it at pleasure , except when god restrains him from applying sit occasions , or when ( notwithstanding these occasions ) he extraordinarily suspends the effect , which he frequently doth when men are enraged under suffering , upon the account of the gospel and conscience ; for then though they be bound up under affliction and iron , yet the iron enters not into the soul ; though they are troubled , they are not distressed . these extraordinaries excepted , he can as easily discompose the spirits of men , as he can by temptation , draw them into other sins , which may be evidenced by these considerations : . we may observe , that those , whose passionate tempers do usually transport them into greater vehemencies , are never out of trouble . their fits frequently return , they are never out of the fire , and this is , because satan is still provided of occasions suitable to their inclinations . . though god , out of his common bounty to mankind , hath allowed him a comfortable being in the world , yet we find that generally the sons of men under their various occupations and studies , are wearied out with vexations of spirit ; this solomon in ecclesiastes discovers at large in various imployments of men , not exempting the pursuit of wisdom and knowledg , ( chap. . . in much wisdom is much grief , and he that increaseth knowledg increaseth sorrow ) nor pleasures , nor riches , for by all these he shews that a man is obnoxious to disquiets : so that the general account of man's life is but this , eccles . . . all his days are sorrows , and his travel grief , yea his heart taketh not rest in the night . that it is so , is testified by common experience past denyal ; but how it comes to be so , is the enquiry : 't is either from god , or from satan , working by occasions upon our tempers . that 't is not from god is evident : for though sorrow be a part of that curse , which man was justly doomed unto , yet hath he appointed ways and means by which it might be so mitigated , that it might be tollerable , without discomposure of spirit ; and therefore solomon , designing , in his ecclesiastes , to set forth the chief good , shews that felicity consists not in the common abuse of outward things , ( because that brings only vexation ) but in the fear of god leading to future happiness , and in the mean time , in a thankful , comfortable use of things present without anxiety of mind . hence doth he fix his conclusion ( as the result of his experience ) and often repeats it ; there is nothing better for a man , than that he should eat and drink , and that he should make his soul enjoy good in his labour . eccles . . . & . , . & . , . not that solomon plays the epicure , giving advice to eat and drink , for to morrow we die ; nor that he speaks deridingly to those that seek their felicity in this life , as if he should say , if ye do terminate your desires upon a terrene felicity , there is nothing better then to eat and drink , &c. but he gives a serious positive advice , of enjoying the things of this life with cheerfulness , which he affirms proceeds from the sole bounty of god , as his singular gift ; it is the gift of god , eccles . . . 't is our portion , that is , our allowance , eccles . . . ) for these two expressions [ our portion , and god's gift ] they are of the same signification with solomon here ) and when a man hath power to enjoy this allowance in comfort , 't is god that answereth him in the joy of his heart , ver . . 't is plain then , that god sows good seed in his field ; the springing up therefore of these tares of vexation , which so generally afflict the sons of men , must be ascribed to this , the enemy hath done it . . 't is also a considerable ground of suspition that satan can do much in discomposures of spirit , in that sometimes those whose tempers are most cool and calm , and whose singular dependance upon , and communion with god , must needs more strengthen them against these passionate vexations , are notwithstanding precipitated into violent commotions . moses was naturally meek , above the common disposition of men , and his very business was converse with god , whose presence kept his heart under a blessed awe ; yet upon the peoples murmuring , he was so transported , with fullenness and unbelief at the waters of meribah , numbers . , . that it went ill with him : which david thus expresseth , psal . . . they provoked his spirit , so that he spake unadvisedly with his lips. who can suppose less in this matter , than that satan , having him at advantage , hurried him to this rashness ? specially seeing such vehemencies were not usual with moses , and that his natural temper led him to the contrary . this hath some affinity with the next consideration , which is , . that when men most foresee the occasions of their trouble , and do most fear the trouble that might thence arise , and most firmly design to keep their hearts quiet , yet are they oft forced ( against all care and resolution ) upon extravagant heats . david resolved , and strenuously endeavoured , to possess his soul in serenity and patience , ( for what could be more , than solemn engagement ? psal . . . i said i will look to my ways , and what endeavours could be more severe , than to keep himself as with bit and bridle ? what care could be more hopeful to succeed , than to be dumb with silence ? ) yet for all this , he could not keep his heart calm , nor restrain his tongue , ver . . my heart waxed hot within me , while i was musing , the fire burned , then spake i with my tongue . who suspects not the hand of satan in this ? . 't is also remarkable , that when we have least reason to give way to discomposure , when we have most cause to avoid all provocations , yet then we have most occasions set before us . when we would most retire from the noise of the world for private devotion , when we would most carefully prepare our selves for a solemn ordinance , if we be not very watchful , we shall be diverted by business , disturbed with noises , or some special occasion of vexation shall importune us to disquiet our selves : when yet we shall observe , if we have not these solemn affairs to wait upon ; we shall have fewer of these occasions of vexation to attend us . this cannot be attributed to meer contingency of occasions , nor yet to our tempers solely ; for why they should be most apt to give us trouble , when they are most engaged to calmness , cannot well be accounted for ; 't is evidently then satan , that maliciously directs these occasions ( for they have not a malicious ingeniousness to prepare themselves , without some other chief mover ) at such times as he knows would be most to our prejudice . these general considerations amount to more than a suspition that it is much in satan's power to give disturbances to the minds of men ; yet for the clearer manifestation of the matter i shall shew , that he can do much to bring about occasions of discomposure , and also to stir up the passions of men upon these occasions . . that occasions are much in his hand , i shall easily demonstrate . for . there being so many occasions of vexation to a weak crasy mind , we may well imagine , that one or other is still occuring , and while they thus offer themselves satan needs not be idle for want of an opportunity . . but if common occasions do not so exactly suit his design , he can prepare occasions ; for such is his foresight and contrivance , that he can put some men ( without their privity to his intentions , or any evil design of their own ) upon such actions as may ( through the strength of prejudice , misinterpretation , or evil inclination ) be an offence to others ; and in like manner , can invite those to be in the way of these offences . i am ready to think , there was a contrivance of satan ( if we well consider all circumstances ) to bring david and the object of his lust together ; while bathshebah was bathing , he might use his art in private motions to get david up to the roof of his house . but more especially can the devil prepare occasions that do depend upon the wickedness of his slaves ; these are servants under his command , he can say to one , god , and he goes ; and to another , come , and he comes . if contempt , or injury , affronts or scorns , &c. be necessary for his present work against any , whom he undertakes to disturb , he can easily put his vassals upon that part of the service ; and if he have higher imployment for them , he ever finds them forward . and hence was it that when satan designed to plunder job , he could quickly perform it , because he had the chaldeans and sabeans ready at a call . . if both these should fail him , he can easily awaken in us , the memory of old occasions that have been heretofore a trouble to us : these being raised out of their graves , will renew old disturbances , working afresh the same disquiets , which the things themselves gave us at first . if satan's power were bounded here , and that he could do no more than set before men occasions of vexation , yet we might justly , on that single account , call him the troubler of the spirits of men ; considering , that naturally the thoughts of men are restless , and their imaginations ever rowling . if men sequester themselves from all business , if they shut themselves up from commerce with men ; turn eremites , ( as jerom did ) on purpose to avoid disquiet , yet their thoughts would hurry them from place to place , sometimes to the court , sometimes to the market , sometimes to shews and pastimes , sometimes to quarrellings , sometimes they view fields , buildings and countries , sometimes they fancy dignities , promotions and honours , they are ever working upon one object or other , real or supposed ; and according to the object , such will the affections be , high or low , joyful or sorrowful : so that if the utmost of what satan could do , were no more than to provide occasions , discomposures would follow naturally . the evil dispositions of men would thereby be set a working , though satan stood by as an idle spectator . the serpent ( in our breasts , as solomon tells us eccles . . . ) would bite without inchantment , that is , except it were charmed . but satan can do more than tempt objectively , when he hath provided the fewel he can also bring fire : for , . he can also set our passions on work , and incense them to greater fury than otherwise they would arrive at . we see persons that are distempered with passion , may be whetted up to an higher pitch of rage , by any officious flatterer , that will indulge the humor , and aggravate the provocation . much more then can satan do it by whispering such things to our minds as he knows will increase the flame ; and therefore is it , that where the scripture doth caution us against anger , ( as the proper product of our own corruption , calling it our wrath , eph. . , . ) there also it warns us against the devil , as the incendiary , that endeavours to heighten it . and where it tells us of the disorders of the tongue ( which , though a little member , can of it self do great mischief , jam. . . ) there it also tells us , that the devil brings it an additional fire from hell ; it is set on fire of hell. and there are several ways by which satan can irritate the passions . as , . by presenting the occasions worse than they are , or were ever intended , unjustly aggravating all circumstances . by this means he makes the object of the passions the more displeasing , and hateful ; this must of necessity provoke to an higher degree . . he can in a natural way move ( as it were ) the wheels , and set the passions a going , if they were of themselves more dull and sluggish : for he hath a nearer access to our passions than every one is aware of . i will make it evident thus : our passions , in their workings , do depend upon the fluctuations , excursions and recursions of the blood , and animal spirits , as naturalists do determines : now that satan can make his approaches to the blood , spirits and humors , and can make alterations upon them , cannot be denied , by those that consider what the scripture speaks in jobs case , and in the cases of those , that were by possession of the devil , made dumb , deaf or , epileptick : for if he could afflict job with grievous boils , 't is plain he disordered and vitiated his blood and humors , which made them apt to produce such boils or ulcers ; and if he could produce an epilepsy , 't is evident that he could infect the lympha with such a sharpness , as by vellicating the nerves , might cause a convulsion : and these were much more than the disorderly motions of blood , spirits or humors which raise the passions of men. if any object to this , that then ( considering satan's malicious diligence ) we must expect the passions of men would never be at rest . 't is answered , that this power of satan is not unlimited , but oft god prohibits him such approaches , ( and without his leave he can do nothing ) ; and also grace in god's children , working calmness , submission and patience , doth ballance satan's contrary endeavour . for as hurtful and vexatious occasions , being represented by the sence to the imagination ; are apt to move the blood and spirits : so on the contrary , the ballast of patience and other grace , doth so settle the mind , that the blood and spirits are kept steady in their usual course . . when the passions are up , satan can by his suggestions make them more h●ady and violent . he can suggest to the mind motives and arguments to forward it , and can stir up our natural corruption with all its powers to strike in with the opportunity . thus he not only kindles the fire , but blows the flame . . and he can further fix the mind upon these thoughts , and keep them still upon the hearts of men. and then they eat in the deeper , and like poyson , diffuse their malignity the further . we see that men , who are at first but in an ordinary fret , if they continue to meditate upon their provocation , they increase their vexation , and if they give themselves to vent their passions by their tongues , though they begin in some moderation , yet as motion causeth heat , so their own words whet their rage , according to eccles . . . the beginning of the words of his mouth is foolishness , but the latter end of his talk is mischievous madness . the same advantage hath satan against men by holding down their thoughts to these occasions of discomposure . if occasions be so much in satan's power , and he have also so great an hand over mens passions , 't is too evident that he can do very much to discompose the spirits of men , that are naturally obnoxious to these troubles , except god restrain him , and grace oppose him . thus have i spoken my thoughts of the first sort of troubles , by which satan doth undermine the peace of mens hearts . chap. vii . of the second way to hinder peace . affrightments , the general nature and burthen of them , in several particulars . what are the ways by which he affrights . . atheistical injections . observations of his proceeding in them . . blasphemous thoughts . . affrightful suggestions of r●probation . observations of his proceedings in that course . . frightful motions to s●n. . strong immediate impressions of fear . . affrightful scrupulosity of conscience . the next rank of troubles , by which the devil doth endeavour to molest us , i call affrightments . it is usual for those that speak of temptations , to distinguish them thus : some are ( say they ) enticements , some are affrightments ; but then they extend these affrightments further than i intend , comprehending under them , all those temptations of sadness and terror , of which i am next to speak ; but by affrightments , i mean only these perplexities of spirit into which satan casts men , by overacting their fears , or astonishing their minds , by injecting unusual and horrid thoughts against their consents . some there are that have thought those temptations , of which the apostle complains cor. . . ( there was given me a thorn in the flesh , the messenger of satan to buffet me ) were of this kind , that is , horrid injections frequently repeated , as men deal their blows in fighting . gerson speaking of these , tells us they sometime come from the sole suggestion of satan , troubling the fancy ; and saying , deny god , curse god , and then adds , such was the thorn in the flesh given to the apostle . but whether this was the trouble of the apostle , or some other thing ( for several things are conjectured , and nothing can be positively proved ) we are sure ( from the sad experience of many ) that such troubles he doth often give ; which i shall first explain in the general , and then give a particular of these frightful injections . . to explain the nature and burthen of this kind of trouble , i shall present you with a few observations about them . as , . these astonishing thoughts , are purely injections , such as satan casts into the mind , and not what the mind of it self doth produce , as one expresseth it , they are more darting than reflecting . not but that our natural corruption could of it self beget blasphemous or atheistical thoughts , but when they have their rise from our selves solely , they do not so startle us , having some share ( at least ) of our consent going along with them , they appear not so strange . but in this case in hand , satan is the agent , and men are the sufferers , their understandings and souls being busied all the while to repel them , with the utmost of their reluctances . and to those that do thus strive against them , making resistance with all their strength , with tears and prayers , they are only their afflictions , but not their sins . for the thoughts are not polluted by the simple apprehension of a sinful object , no more than the eye is defiled by beholding loathsome and filthy things : for then should the mind of christ have been defiled , when satan propounded himself , blasphemously , as the object of his worship , his mind as truly apprehended the meaning of that saying [ fall down and worship me ] as ours can do , when he casts such a thing immediately into our thoughts . which is a consideration to be observed diligently , by those that meet with such sad exercise ; if they do truly apprehend that they are but their sufferings , and that god will not charge the sin upon them , they will more easily bear and overcome the trouble . these injections are commonly impetuous and sudden , frequently compared to lightning : and this is usually made a note of distinction , betwixt wicked blasphemous thoughts rising from our natural corruption , and darted in by satan ; the former being more leasurely , orderly , and moderate according to the usual course of the procedure of humane thoughts , the latter usually accompanied with an hasty violence , subtilly , and incoherently shooting into our understandings , as lightning into an house . so that all the strength we have , can neither prevent them nor expel them , nor so much as mitigate the violence of them . . they are also for the most part incessant , and constant troubl●●s , where they once begin . though satan hath variety , in regard of the matter of these amazing injections , ( for sometimes he affrights one man with blasphemous thoughts , another , with atheistical thoughts , a third with grievous unusual temptations to sin , as murther , &c. ) yet , usually , he fixeth his foot upon what he first undertakes . and as cunning huntsmen , do not change their game that they first rouse , that they may sooner speed in catching the prey ; so what frightful thought satan begins the trouble with , that he persists in , and is withal so vehement in his pursuit , that he gives little intermission . he makes these unwelcom thoughts haunt them like ghosts , whithersoever they go , whatsoever they do ; he will give solemn onset it may be twenty or forty times in a day : and at this rate he continues , it may be for some considerable time , so that they are not quit of the trouble for several months , or it may be years . . the matter of these affrightments , are things most contrary to the impressions of nature , or grace , and therefore most odious and troublesome . when he is upon this design , things that are most contrary to the belief and inclination of men are best for his purpose . as men that intend to affright others , chuse the most ugly visors , the strangest garbs and postures , and make the most uncouth inhumane noises ; and the more monstrous they appear , the better they succeed in their purposes . yet satan doth not always chuse the very worst , for then most of the troubles of this kind , would be about the same thing , but he considers the strength of our perswasions , our establishment in truths , the probability or improbability of an after-game with us ; and accordingly sometimes refuseth to trouble us with injections , contrary to what we are most firmly rooted in , chusing rather that which ( though contrary to our thoughts and resolves ) we have not been fixed in , without a great deal of labour , and which ( if there be occasion ) might most fitly be charged upon us as our own , so that ( whereas other suggestions would be slighted , as apparent malice , and scarecrows ) these are most afflicting , ( as being an assault against such a fort which costs us much to rear , and which we are most afraid to lose , ) and most lyable to his accusation after a long continuance , as being the issue of our own unsetledness . . the first and most obvious effects of these injections , are the utmost abhorrency of the mind , ( which presently startles at the appearance of such odious things , ) and the trembling of the body , sometimes to an agony and fainting . the invasion of one single injection , hath put some into such an heart-breaking affrightment , that they have not recovered themselves in a whole days time . this trembling of the body , and agony of the mind , are the usual consequences of any thing that is surprising , strange and fearful : and therefore is trembling of the body made , by divines , a mark to discover , that these hideous blasphemous thoughts are cast in by satan , and have not their rise from our own hearts ; for the horror of the mind is usually so great , when it is spoken to in this language , that it cannot bear up under its astonishment and trouble . yea those very men that are otherwise prophane , and can with boldness commit great iniquities ; cannot but shake , and inwardly concieve an unspeakable hatred at these monstrous suggestions . . these affrightments are more common than men are usually aware of ; they are by some thought to be rare and extraordinary ; but this mistake ariseth from the concealment of these kind of troubles , those that are thus afflicted , are often ashamed to speak to others what they find in their own hearts : but if all would be so ingenuous as to declare openly what fearful imaginations are obtruded upon them , it would appear that satan very frequently endeavour to trouble men this way . . these are very grievous bruthens , and hard to be born upon many accounts . ( . ) who can well express the inward torture and molestation of the mind , when it is forced against its own natural bent and inclination , to harbour such monsters within it self ? how would nature reluct and abominate the drinking down of noisome pudled water , or the swallowing of toads and serpents ? ( and hence was it that persecutors in their devilish contrivances invented such kind of tortures ) and what less doth the devil do , when he forceth blasphemies upon their thoughts ? and commits a rape by a malicious violence upon their imaginations ? david under these temptations , psal . . . crys out , thus my heart was grieved , and i was pricked in my reins : and it cannot be otherwise , for the reason already mentioned . nature abhors to be forced to what is most contrary to it self , and so doth grace . now the things by which satan works these affrightments are contrary to nature or grace , or both together ; and as they will strive to the utmost of their ability to cast out what is so opposite to them , so must the devil to the utmost of his ability ( if he would carry his design ) strength himself in his force , and from hence ( as when fire and water are committed together ) ariseth a most troublesome conflict ; and indeed if there were a compliance of our consent , there would be no affrightment ; neither can this kind of temptation be managed , except there be the utmost dissent of the mind . if any think there is no great ground for these temptations , because some of the particulars by which he is said to affright men are natural to us , as ( for instance ) atheistical thoughts ( which are by some called the master-vein of our original corruption , and by others , said to be in the heart of every man naturally ) and then consequently not so troublesome as is imagined , &c. i answer , that when divines call these , or blasphemous thoughts , natural , they do not mean that they are natural impressions engraven on us by creation ( for they assert the contrary ) that 't is a natural and unextinguishable impression upon every man that there is a god , &c. and usually give in this for proof , that the greatest atheists in fear and extremity will manifest a secret belief of a deity , by calling out , o god , &c. or by some other posture , ( as caligula by hiding himself when it thundered ) but they mean only , that our natural corruption may produce these thoughts , and that they are the natural issues thereof ; and therefore perkins in answer to a question of this nature , tells us , that these two thoughts [ there is a god ] and [ there is no god ] may be , and are both in the same heart . now as this will give us the reason why satan doth make choice of these thoughts to trouble us withall , which may also rise from our selves , ( which i have hinted before , and shall presently again touch upon : ) so it tells us still , that whether these thoughts arise from our own corruption , or from satan , our natural impressions are strong against them , and withall that they cannot be so affrightful but when satan doth manage them , and when the contrary impressions of nature are awakened to give strong resistance , and then that strugling must be as the tearing of our bowels , and still the worse in that we are incessantly pursued : satan still casting back ( with unwearied labour ) the same thoughts as they are repulsed and rejected ; as souldiers that besiege cities use to cast over the walls their fir'd granado's . ( . ) these are also grievous , as they set the mind upon the rack , and stretch it under laborious and doubtful enquiries after the grounds or causes of this kind of trouble , for the heart astonished with such cursed guests against his will , presently reflects upon god and it self , what have i done ? and wherefore am i thus disquieted with monsters ? why doth the righteous lord suffer satan to break open my heart , and fill me with such fearful thoughts ? but when mens enquiries are not so high , but detained in a consideration of the nature of the trouble and manner of its working , without looking up to the providence of god , then are their troubles increased . ( . ) as these injections necessitate men in their own defence , to oppose , and every way to resist , 't is an increase of the burthen : what pleadings are they put to ? what defiances ? what endeavours to call off the thoughts ? and all to little purpose ; while the trouble continues , they are forced to ly in their armour , and to be constantly in their ward . ( . ) and yet are they further troublesome in the after-game that satan plays by these thoughts . 't is not all of his design to affright men , but he usually hath another temptation to come in the rear of this , and that is to turn these affrightments into accusations , and by urging them long upon the hearts of men , to make them believe that they are their own thoughts , the issues of their own natural corruption , and after men are by continual assaults weakned , their senses and memory dulled , their understanding confounded , &c. they easily conclude against themselves ; the tempter imputes all the horrid blaspemy to them , boldly calls them guilty of all ; and because their thoughts have dwelt long upon such a subject , and withall knowing that corrupt nature of it self will lead men to such horrid blasphemies or villanies ( which makes it probable that it might be their own fault , and for this reason satan makes choice of such injections as may in the accusation seem most likely to be true ) being strongly charged as guilty , they yield ; and then begins another trouble more fearful than the former : oh! what sad thoughts have they then of themselves ? as the most vile blasphemous wretches ! sometimes they think , that 't is impossible that other mens hearts should entertain such intollerable things within them as theirs ; and that none was ever so bad as they : sometimes they think , that if men knew what vile imaginations and monstrous things are in their minds , they would in very zeal to god and religion stone them , or at least exclude them from all commerce with men ; sometimes they think their sin to be the sin against the holy ghost ; sometimes they think god is engaged in point of honour to shew upon them some remarkable judgment , and they verily look for some fearful stroke to confound them , and live under such a frightful expectation . these and many more to this purpose are their thoughts , so that these temptations are every way troublesome both in their first and second effects . thus i have in the general expressed the nature of these affrightments ; what the particular injections are by which he studies to affright men , i shall next declare . they are principally six : . atheistical thoughts . by injecting these into the mind , he doth exceedingly affright men , and frequently for that end doth he suggest , that there is no god , and that the scriptures are but delusive contrivances , &c. concerning these i shall note a few things . as , . though there be an observable difference betwixt atheistical injections , and temptations to atheisme , not only in the design , ( satan chiefly intending seduction in the latter , and affrightment by the former ) but also in the manner of proceeding : ( for when he designs chiefly to tempt to atheism , he first prepares his way by debauching the conscience with vitious or negligent living . according to psal . . . that which makes men say in their hearts there is no god , is this , that they are corrupt , and have done abominable works ; and in this method was famous junius tempted to atheism . but when he chiefly intends to affright , he sets upon men , that by a watchful and strict conversation cut off from him that advantage ) yet he doth so manage himself , that he can turn his course either way , as he finds probability of success after tryal ; for he presseth on upon men most , where he finds them most to yeild , so that those who were but at first affrighted , may at last be solemnly perswaded and urged to believe the suggestion to be true , if they give him any incouragement for such a procedure . . contemplative heads and great searchers are usually most troubled in this manner , partly because they see more difficulties than other men , and are more sensible of humane inability to resolve them , and partly because god ( who will not suffer his children to be tempted above what they are able ) doth not permit satan to molest the weaker sort of christians with such dangerous assaults . . persons of eminent and singular holiness may be ( and often are ) troubled with atheistical thoughts , and have sad conflicts about them , satan labouring ( where he cannot prevail for a positive entertainment of atheism ) at least to disquiet their minds by haunting them with his injections , if not to weaken their assent to these fundamental truths , in which he sometimes so prevails , that good men have publickly professed , that they have found it an harder matter to believe that there is a god , than most do imagine . . satan lies at the catch in this design , and usually takes men at the advantage , suddenly setting upon them , either in the height of their meditations and enquiries into fundamental truths , ( for when they soar aloft , and puzzle themselves with a difficulty , then is he at hand to advise them to cut the knot which they cannot unloose ) or in the depth of their troubles , ( for when men cannot reconcile the daily afflictions and sufferings which they undergo , with the love and care of god toward his children , then 't is satans season to tell them that there is no supream disposer of things ) ; in both these cases the devil leaps upon them unawares ( like a robber out of a thicket ) who if he do not wound them by the dart of atheistical injection , at least he is sure to astonish them , and to confound them with amazement . for , . sometimes he pursues with wonderful violence , and will dispute with admirable subtilty , urging the inequality of providence , the seeming contradictions of scripture , the unsuitableness of ordinances to an infinite wisdom and goodness , with many more arguments of like kind ; and this with such unexpected acuteness , and seeming demonstration , that the most holy hearts and wisest heads shall not readily know what to answer , but shall be forced to betake themselves to their knees , and to beg of god that he would rebuke satan , and uphold them that their faith fail not : nay , he doth not only dispute , but by urging , and ( with unspeakable earnestness ) threaping the conclusion upon men , doth almost force them to a perswasion , so that they are almost carried off their feet whether they will or no. which was the very case of david ( when the devil pursued him with atheistical thoughts on the occasion of the prosperity of wicked men , and his daily troubles , ) psal . . . my feet were almost gone , my steps had well-nigh slipt . . yet for all this , he sometimes lays aside his sophistical subtilty , and betakes himself to an impudent importunity ; for sometimes he insists only on one argument , not changing that which he first took up , nor strengthening his suggestion with variety of arguments , but by frequent repetition of the same reason , persists to urge his injected atheism . this gives no discovery of any deep reach if he designed to perswade , ( for 't is scarce rational to imagine , that serious men , who by many arguments are fully perswaded there is a god , should readily lose their hold upon the appearance of one objection , ) but it shews that he purposeth only to molest . and this appears more evidently , when he contents himself with weak and trivial arguments , which the afflicted party can answer fully , and yet cannot for all that quit themselves of the trouble : for instance , 't is not very many years since a serious and pious person came to me , and complained , that he could not be at rest for atheistical thoughts that perpetually haunted him , and upon a particular enquiry into the cause and manner of his trouble , he told me the first rise of it was from his observation , that i had interpreted some scriptures otherwise than he had heard some others to have done ; but withall , he added , that he knew the reason of his perplexity was but silly , and that which he could easily answer : this being no just charge against the scripture , ( whose sense and truth might for all that be one , and uniform to it self ) but only an implication of humane weakness appearing in the different apprehensions of expositors ; yet notwithstanding , he affirmed he could not shake off the trouble , and that his thoughts were ever urged with the same thing for a long time together ; nay , such is his impudency in this kind of trouble , that those who know 't is the best way not to dispute fundamentals with satan , but with abhorrency to reject him ( after the example of christ ) with a get thee behind me satan , and accordingly do with their utmost strength reject them , yet they find that he doth not readily desist . how sad is this trouble ? how are pious persons affrighted to see the face of their thoughts made abominably ugly and deformed by these violent and unavoidable injections ? 't is not only wearisome to those that know it to be solely satans malice , but it often proves to be an astonishing surprisal : like that of a traveller , who while he passeth on his way without foresight or thought of danger , is suddenly brought to the top of a great precipice , where when he looks down to the vast deep below , his head swims , his heart pants , his knees tremble , and the very fear of the sudden danger so confounds him that he is ( through excessive dread ) ready to fall into that which he would avoid : so are these amazed at so great hazards before them . satan could not by all his art prevail with them to abandon the holy ways of god in exchange for the pleasures of sin , and now they seem to be in danger to lose all at once , and yet 't is more affrightful by far to those that charge ( though satans cunning ) all this atheism upon themselves . . another affrightful injection ; is that of blasphemous thoughts , as that god is not just , not compassionate , that scriptures and ordinances are but low and sorry things , &c. that satan doth delight to force such thoughts upon men , is evident , ( . ) from his nature . he is a blasphemous spirit , and withal so malicious , that whatsoever is in his cursed mind , he will be ready to vent upon all occasions . ( . ) from his practice : for where he can obtain the rule over mens imaginations , ( as in some distracted persons , and those that are distempered with feavers , ) he usually makes them vomit for● oaths , cursings , and blasphemies , and this he doth to some that ( while they have had the use of their reason ) have not been observed to give their tongue the liberty of swearing , or cursed speaking . ( . ) from his professed design in the case of job , concerning whom he boasted to god himself , that he would make him curse him to his face , and accordingly tempted him by his wife to curse god and die . ( . ) from the sad experience of those that have suffered under this sad affliction ; for many have complained of blasphemous thoughts , and those whom he cannot conquer , he will thus trouble . neither need we think it strange that the devil can impress blasphemies upon the imaginations of men against their wills , when we consider that he could make saul ( in his fits ) to behave himself like an inspired person , and cause him to utter things beyond , and unsutable to his disposition , ( after the rate and manner of those raptures which idolatrous priests used to be transported withal : ) this in sam. . . is called sauls prophesying , when the evil spirit from the lord vexed him ; and is the same with that which is spoken concerning baal's priests , king. . . they prophesied until the time of the offering of the evening sacrifice ; that is , they were exercised with trances and rapturous furies , in which they uttered strange sounds and speeches . how easily then may satan possess the fancies of men with blasphemies ? so that the unwilling may be troubled with them , and those that are deprived of the benefit of reason , may ( from the power of the impression upon their imagination ) vent them with a kind of unwilligness . melancholy persons do very frequently meet with this kind of trouble , satan having a great power upon their imagination , and great advantages from the darkness of that humor , to make the fear arising from such thoughts the more astonishing , and to delude them into an apprehension that they are guilty of all that passeth through their thoughts , and also to work this perplexity to more dismal effects . in these kind of men he doth play the tyrant with such injections , abusing them to such an height , as if they were his vassals and slaves , whose thoughts and tongues were in his ( and not their own ) keeping ; and so strongly doth he possess them with this perplexity sometimes , that all the counsels , reasonings , or advice of others , cannot in the least satisfie or relieve them ; yet notwithstanding i have known several under this affliction , who ( when by physick , the state of their bodies hath been altered ) have found themselves at ease immediately , the trouble gradually and insensibly ceasing of it self . others there are that have great vexation from these thoughts , and these are commonly such as by some long and grievous pain , sickness or other crosses , have their spirits fretted and imbittered ; then is satan ready to suggest , that god is cruel , or regardless of his people ; and these thoughts are the more dreadful , because fretting and murmuring spirits have a natural tendency to to think harshly of god ; so that satan in this case doth with the more boldness obtrude these suggestions upon them , finding so great a forwardness toward such imaginations , and also with greater severity he doth reflect upon them , as being in some likelihood compliant and consenting . when other persons ( not so concerned as these two sorts of men above mentioned ) are assaulted with blasphemous thoughts , the fits are less permanent , and ( because they easily discover the design , and author of them ) not highly affrightful , though still troublesome . the burthen of these injections are much like the former , very sadly afflicting . for who can easily bear the noise of satan while he shouts continually into their ears odious calumnies , and blasphemous indignities against god ? david could not hear wicked men blaspheme god , but it was as a sword in his bones , exceeding painful : the impressions of nature , ( that teach us to revere and honour god ) the power of education ( that confirms these impressions ) the perswasion of faith ( that assures us of the reality and infinite excellency of a godhead ) and the force of love ( that makes us more sensibly apprehensive of any injury , or dishonour done to him whom we love above all ) : all these do suffer by these violent incursions of satan , and the sufferer finds himself to be pained and tortured in these noble parts . how grievous must it be to a child of god , to have his ear chained to these intollerable ingrateful reproaches ? especially when we consider that the devil will in this case , utter the most dreadful blasphemies he can devise , which will still add to the affliction , ( for even those men that through habit , can well bear ordinary petty oaths , will yet startle at outragious prodigious swearing ) and therefore what ever covert and consequential blasphemies may be to some men , these impudent hideous abuses of the holy and just god , must needs sadly trouble those that are forced to hear them . and the more constant the greater trouble . who would not be weary of their lives , that must be forced to undergo this vexation still without intermission ? and yet , the devil can advance the trouble a little higher by the apparatus , or artificial dread , which he puts upon the temptation in the manner of the injection . as the roaring of the lion increaseth terrour in the beasts of the field , who without that , would tremble at his presence ; and as the thundering and lightning at the giving of the law , increased the fear of israel ; so when satan is upon this design , he shakes as it were the house , and makes a noise that the fright may be increased . . suspicious fears of being excluded out of gods eternal decree of election , is another of his affrightments . this is , when satan boldly takes upon him to determine god's secret counsel concerning any man ; peremptorily asserting , that he is none of gods elect. in which case he often doth only inject the suspicion confidently , without offer of proof ; or if he use arguments , they never amount to a proof of his assertion , ( neither is it possible they should , for these are among god's secrets , and out of satans reach ) though possibly they may prove the person to be not converted at present . so that this kind of trouble differs exceedingly , from those disquiets of temptation , which frequently men suffer about their state of regeneration . and indeed , the question should not be confounded , it being of great concern to men , when their peace is assaulted , to be able to observe the difference betwixt these two assertions , thou art not elected : and , thou art not yet regenerated . seeing the latter being granted , there yet remains a hope of the probability , or possibility of that mans conversion afterwards : ( the suspitions of non-conversion are more common , and not so dangerous ) ; nay , in unregenerate persons , the fears of their being yet in that condition ( being joyned with diligence and care to avoid the danger ) are necessary , and advantagious ; but ) the former being granted , all hopes are , together with that concession , laid off , which must needs make the affrightment intollerable . in this we may observe , . that satan for the better management of this design , doth not only inject these suspitions in the most dreadful language , ( as thou art a lost and damned wret●h , hopelesly miserable to all eternity : god hath not elected thee to life , but prepared for thee ( as a vessel of wrath ) the lake of fire and brimstone for ever , &c. ) but also he doth assert them with the highest peremptoriness imaginable , as if he had authority from god to pronounce a sentence of condemnation against a man : this must needs amaze the afflicted unspeakably . . in this he also observe his advantages : for there are some men so sadly suited to this design , that satan comes better to speed upon them , than others . usually he fixeth his eyes , . upon young persons at their first serious attendances upon , and considerations of scripture truths . their hearts are then tender , ( youth hath a natural tender-heartedness ; we find them coupled together in rehoboam's character , chron. . . when rehoboam was young , and tender-hearted ) and they are apt to receive strong impressions . when those who were formerly mindless of their spiritual concern , begin to be serious , they can no sooner fall upon a consideration of those weighty doctrines : that there are sheep and goats , some saved , and some damned ; that the blessed are few , in comparison of the many that take the broad-way to destruction , and that these were from eternity ordained unto life , and these only , &c. no sooner ( i say ) begin they to ponder these things , but satan is ready with this suspition , and what dost thou know , but thou art one of these excluded wretches ? if but few are saved , a thousand to one thou art none of them ? for why should god look upon thee more than another ? these are his first assays with young-men , beginning to be serious , in which afterward he proceeds with greater boldness , as he seeth occasion . . he also doth this to persons that are some way quickned to a devotional fear of god , and care of their souls , but withal are ignorant , and not able distinctly to apprehend , and orderly to range the doctrines of the scriptures into a due consistency with one another . their careful fears make them enquire into what god hath said concerning the everlasting state of men ; and before they can be able to digest the principles of religion , satan sets some truths edg-ways against them , which put them into great affrightment , while ( through their ignorance ) other truths ( appointed and declared for the satisfaction of the minds of those that hunger and thirst after righteousness ) cannot come in to their relief . how startling must the truths of gods election be , when they stand forth alone , and are not accompanied with the invitations of the gospel , that promise pardon and acceptance to all that will come in and submit to christ ? satan usually holds such kind of men , to the consideration of those truths , that have the most dismal aspect , and while they are stopt there , they can draw forth no other conclusions than these , that they are in hazard , and for ought they know , utterly lost . . satan hath also this plot against those that by some grievous iniquity , or long continuance in sin , have highly provoked the lord. here he useth arguments from the heinousness of their iniquity ; thou art a reprobate , because thou hast committed these great evils , these are marks of damnation , &c. which arguments , though they be of no value , and no way proving that for which they are brought , yet satan injecting suspitions , and their own consciences in the mean time justly accusing , they so sink under their fear , that they suffer satan to make what conclusion he will , and then they subscribe to it . . above all , melancholy persons give the devil the greatest advantage to raise affrightments . that distemper naturally fills men with sad thoughts , and is credulous of the worst evil that can be objected against him that hath it . of it self , it can create the blackest conceits , and saddest surmises , and then believes its own fancy . when satan strikes in with this humour , they are the more confirmed in their suspitions , and the fright is the greater , because they are as incredulous of what is good ( if it be told them ) as they are apt to believe what is evil , and to believe it , because they fear it ; though no other reason were offered : but much more when satan in a prophetick manner foretels their misery , and assures them they must never be happy . . the suspitions which the devil hath by these advantages raised up , he doth endeavour to increase , and to root them deeply in the minds of them , upon whom he hath thus begun : and indeed , by frequent inculcating the same thing with his continued peremptoriness of asserting the certainty of their non-election , he at last brings up very many to a full perswasion that it is so ; and besides other arts that he may have , or exercise in this particular , he commonly practiseth upon men , by perverting the true intendment and use of the doctrine of election . that there is such a thing as election , and that of a determinate number , are truths undeniable ; and the end of their discovery in the gospel , is the comfort and confirmation of the converted . here they may see gods unchangeable love to them , how much they stand engaged for the freeness of grace , and that the foundation of god is sure , &c. for to this purpose doth our saviour improve these doctrines , john . , , , , , . but nothing of this is spoken to discourage any man from his endeavours , neither can any man , prove that he , or any other , is excluded out of the decree of election , ( except in case of the sin against the holy ghost ) ; neither is it possible for the devil to prove any such thing against any man ; neither ought any to suppose himself not elect : but on the contrary , if he is willing to forsake sin , and desirous to be reconciled to god , he ought to apprehend a probability , that he is elected , because the proffer of christ is made to all that will recieve him . and therefore should men stop their ears against such suggestions , and not dispute that with satan , but rather hearken to the commands , exhortations , and promises of scripture , it being most certain that these secret things belong to god , deut. . . and are no mans rule to walk by , seeing revealed things only belong to us . all this the devil perverts , for he endeavours to make election the immediate object of our faith , and our rule to walk by ; as if it were necessary that every man knew gods eternal purpose concerning him , before he begin his endeavours . and as he argues some men into a perverse carelessness upon the ground of election , making them to conclude , that if they are ordained to life , they shall be saved , though they live wickedly ; if they be not , they shall be damned , though they endeavour never so much to the contrary . so he also argues some , from this doctrine , into terrible fears of damnation , because they cannot be assured aforehand , that their names are written in heaven . and these dreadful suspitions he doth labour to strengthen , by some mens unwary handling of the doctrine of non-election ; when some preachers unskilfully urge the dangerous signs of reprobation , or speak severely of god's decrees , without due caution and promise of mercy to all penitent sinners . or when some , unskilful in the methods of comforting the distressed in conscience , because they are not able to shew the afflicted their condition , or to speak a word in season to quiet their minds , and to direct them what course to take , do usually refer them to god's decree , and tell them , if god have decreed them to salvation , they shall be saved . satan doth industriously hold them there , by this means he leads them from the promises and their duty , and keeps them musing and poring upon election , till they are bewildred , and cannot find the way out . thus have several continued under their affrightments for many years . . we may observe , that when satan hath brought them into this snare , he doth tyrannically domineer over them . he doth deride them under their trouble , and mock at them when their fear comes upon them . and because now the very thought , or hearing of election is as a daggar to the heart , and a dreadful sound in their ears , he delights to repeat it to them ; for the very naming of the word , becomes as dreadful , as the sentence of condemnation to a malefactor , being always accompanied with this reflection ; oh how miserable am i , that have no part nor portion in it ! besides , he doth busie their minds with imaginary representations of hell , and sets before them as in a scheme , the day of judgment , the terrours of the damned , the sentence against the goats on the left-hand , the intollerable pains of everlasting burnings , and ( that which is the misery of all these miseries ) the eternity of all . thus he forceth their meditations , but still with application to themselves ; neither doth he suffer them to rest in the night , but they are terrified with sad dreams , and the visions of the night do disquiet them . . how grievous this affrightment is , i should next observe , but that is partly expressed in the aforegoing particulars , and may yet more fully appear by a consideration of these things . . that a man hath nothing dearer to him than his soul : alas , that cannot be counterballanced by the gaining of the whole world , and to have no hope or expectancy of its salvation , must needs be terribly affrightful . . these suspitions of non-election prevailing , all promises and comforts are urged in vain , and they commonly return them back again to those that offered them , with this reply : they are true , and useful to those unto whom they appertain , but they belong not unto me . nay , all means are rejected as useless . if such be advised to pray , or read , they will in their fit of affrightment refuse all ; upon this reason , that they are not elected . and then to what purpose ( say they ) is prayer , or any endeavours ? for who can alter his decree ? and indeed , if their affrightments continued at an height without intermission , they would never do any thing ; but this is their help , that some secret under-ground hopes which they espy not , do revive at least sometimes , and put them upon endeavours , which ( through gods blessing ) become means of better information . . though satans injections of non-election be altogether unproveable , and withal so terrifying , that it might be supposed men should not be forward in their belief of so great an unhappiness : yet can he prevail so far , that the persons above named ( especially the melancholy ) are made to believe him , and this chiefly by possessing their imaginations , with his frequent confident affirmations . wee see it is a common practice to teach birds musical notes and sounds , which is only by constant repetition , till a strong impression is made upon their fancy : and thus may one man impose upon the imagination of another with his songs , or sayings : for what we hear often , we cannot forbear to repeat in our thoughts , being strongly fixed upon our fancy . no wonder then , if satan by often repeating , thou art not elected , thou art damned , &c. do form so strong an impression upon the imagination , that poor amazed creatures learn to say after him , and then take the ecchoes of their fancy , to be the voice of conscience condemning them . now then , if the unhappiness ( suspected ) be the greatest beyond all comparison , if these suspitions entertained cut off all succours of comfort that may arise from the promises of god , and the endeavours of man , if satan can prevail with men to entertain them with any perswasion ( as we see he can ) how dreadfully will these perswasions recoil upon a man ? and thus will his thoughts run , i am perswaded i am not elected ; and if not elected , then comforts and prayers are all in vain ; and if these be in vain , there is no possibility of salvation , nor the least hope of a who knows , or a peradventure ; and if that , oh unspeakably miserable ? under these astonishing thoughts doth satan exercise their hearts by suspitions of non-election . but . sometimes he takes another course to affright men , and that is by injecting motions of some abominable sin , or evil into their minds , to the commission whereof he seems strongly to sollicite ; yet not with any full intention , or expectation of prevalency , but with a purpose to molest and disquiet . and for that end , he commonly chuseth such sins as are most vile in their own nature , and most opposite to the dispositions of men : thus he injects thoughts of uncleanness to a chast person ; thoughts of injustice and wrong to a just man ; thoughts of revenge and cruelty to a week man ; thoughts of rejoycing in the loss and misery of others to the merciful man. or else he injects motions to such sins , wherein formerly men have been overtaken , but have been made bitter by deep repentance ; the very thoughts whereof are now become most loathsome . and sometimes he pursues men with thoughts of self-murther , even while there is nothing of discontent or trouble in their minds , to second such a temptation . by this manner of proceeding , he creates great affrightments to the hearts of men . for . these are strange surprisals ; and persons under this kind of trouble , cannot but be amazed to find such thoughts within them , which are most contrary to their dispositions , or their most serious resolves . the chast person tempted to uncleanness , or the just man to revenge ; the humble person urged to the same sin that cost him so dear , &c. they wonder at their own hearts , and while they mistake these temptations , by judging them to be the issues of their own inclination , with astonishment they cry out , oh i had thought that i had mortified these lusts , but what a strange heart have i ? i see sin is a strong in me as ever ? and i have cause to fear my self , &c. . and this is yet a greater trouble , because usually satan takes them at some advantage of an offered occasion , or opportunity , then he gives them a sudden push , and with importunity urgeth them to take the time ; this often affrights them into trembling , and their fears do so weaken their purposes , that their hazards are the greater , in that they are astonished into an inactivity . so that in this case , the men of might do not readily find their hands . . neither are these motions sudden and transient glances , which perish as soon as they are born , ( though it be a very frequent thing with satan to cast in motions into the heart for trial sake , without further prosecution ) but he ( in this case ) pursues with frequent repetitions , following hard after them , to the increase of the affrightment . so that for a long time together men may be afflicted with these messengers of satan to buffet them ; and though they may pray earnestly against them that they may be removed , yet they find the motions continue upon them . which must needs be an hateful annoyance to an upright heart , that doth know it to be only satans design to affright , much more must it afflict those that do not perceive the contriver and end of such motions , but judg them to be the natural workings of their own evil heart . . satan can also affright men by immediate impressions of fear upon their minds . he can do much with the imagination , especially when persons are distempered with melancholy ; for such are naturally fearful , and any impressions upon them have the deepest , most piercing operation . they are always framing to themselves dismal things , and abound with black and dark conceits ; surmising still the worst , and always incredulous of what is good . hence it is that sometimes men are seized upon by fearfulness and trembling , when yet they cannot give any tollerable account of a cause , or reason , why it should be so with them . and others are excessively astonished with the shadows of their own thoughts , upon the meanest pretences imaginable . that this is the work of satan , doth appear by unquestionable evidence . this was that evil spirit which god sent between abimelech , and the men of sechem , judg. . . god permitted satan ( for the punishment of them both ) to raise fears and jealousies in the heart of abimelech , against the men of sechem , and in the hearts of the men of sechem against abimelech . they were mutually afraid of one another , and these fears wrought so far , that they were ( for the prevention of a supposed danger ) engaged in treacherous conspiracies , to the real ruine of them both . the evil spirit that vexed saul , sam. . . was nothing else but sudden and vehement fits of terrour , and inward fear which the devil raised by the working up of his melancholy . for we may observe these fits were allayed by musick ; and also we might see by his disposition out of his fits , and by his carriage in them , that inward fears were his tormentors : for sam. . . 't is noted , that saul eyed david , that is , his jealous fears began to work concerning david , of whom 't is said expresly , ver . . that he was afraid because the lord was with him ; and when the evil spirit came upon him , his heart was exercised with these fears , and accordingly he behaved himself when he cast the javelin at david with a purpose to slay him . upon any occasion , of trouble especially , the devil was at hand to heighten his affrightment , insomuch that when the supposed samuel told him of his death , sam. . . he was afraid to such an height , that he fell straightway all along on the earth and there was no strength in him . neither must we suppose that satan in this kind of working , is confined only to wicked men : for there is nothing in this manner of affrightment , which is inconsistent with the condition of a child of god , especially when god gives him up to tryal , or correction . nay , many of gods servants suffer under satans hand in this very manner . let us consider the troubles of job , and we shall find that though satan endeavoured to destroy his peace by discomposure of spirit , by questioning his integrity , by frightful injections of blasphemous thoughts , yet all these he vanquished with an undaunted courage , the blasphemy he rejected with abhorrency , his integrity he resolved he would not deny so long as he lived , his losses he digested easily with a sober composed mind , blessed god that gives and takes at pleasure , and yet he complains of his fears , and his frequent surprisals thereby , insomuch that his friends take notice that most of his trouble arose from thence ; job . . a sudden fear troubleth thee , and he himself confesseth as much , job . . let not his fear terrify me , — but it is not so with me . so that it appears that job's inward distress , was mostly from strong impressions of affrighting fears . these fears impressed upon the mind , must needs be an unexpressible trouble , there is nothing that doth more loosen the sinews and joynts of the soul , to the weakening and utter enfeebling of it in all its endeavours , than fears ; it scatters the strength in a moment . and besides the present burthen , which will bow down the backs of the strongest , these fears have a special kind of envious magnanimity in them : for . they come by fits , and have times of more fierce and cruel assaults , yet in their intervals they leave the heart in a trembling fainting posture , ( for the devil gives not over the present sit , till he hath rent them sore , and left them ( as he did the mans son in mark . . ) as one dead ) : so that 't is no more to be reckoned compassion , and gentleness in satan toward the afflicted that their fits are not constant , than it can be accounted tenderness or kindness in a tyrant , who when he hath racked or tormented a man as much as strength will bear without killing out of hand , gives over for a time , that the party might be reserved for new torments . . these fits usually return at such times as the party afflicted seems to promise himself some little ease , being designed to give the greater disappointment , in intercepting his expected comforts . sleep and meat are the two great refreshments of the distressed , these times satan watcheth for his new onsets . job found it so in both cases , his meal-times were times of trouble ; job . . my sighing cometh ( that is the fits of sighing return ) before i eat , and my roarings are poured out like the waters ; and his sleeping times were no better , job . . when i say my bed shall comfort me , my couch shall ease my complaint : then thou scarest me with dreams , and terrifiest me through visions , so that my soul chuseth strangling and death , rather than life . — . these fears do make them feel the weight , not only of real present evils , but of all others which the imagination can represent to them . so that the sight or hearing of any sad thing , afflicts them with surmises , that this will be their case . hence are they full of misgiving thoughts ; sometimes they fear that they shall at last fall off from god , into some scandalous sin , to the dishonour of god and religion , as that they shall be apostates , and turn openly prophane , some times they fear they shall meet with some signal devouring judgment , by which they shall one day perish ; as david said in the like case , i shall one day perish by the hand of saul : thus are they crucified betwixt their present burthen , and future expectations of evil . . the last ( and indeed the meanest ) engine for the working of affrightment , is scrupulosity of conscience . satan vexeth the conscience and distracteth the mind , by raising up needless , groundless fears concerning a mans practice . where the ignorance of men , or their timerous dispositions do encourage satan to this enterprize , there he multiplies scruples upon them , so that though they assent to the doing of any thing as good or lawful , yet are they constantly affrighted from it , by a suspitious fear that it may be otherwise . this kind of trouble takes in almost all kind of actions , it extends to the way of a mans calling , the way of his management of it , the rates he takes , and the prices he gives for his commodities ; our every natural actions of sleeping , eating , drinking , company , recreation , are not unconcerned . in all which the devil affrights the timerous conscience that ( it may be ) he hath offended : if he buys or sells , he is disquieted with [ a may be ] that he hath sold too dear , or bought too cheap ; if he eats or sleeps , he fears he hath been excessive , a sluggard or a glutton : thus are some men molested in every thing they do . neither is this kind of affrightment to be despised : for though often 't is a groundless fear , and so appears to be to discerning christians ; yet those that are under this molestation think it bad enough : though it be not as a rack that afflicts with violent pains , yet 't is as those kinds of punishments which at first are nothing , but by continuance do tire men out with little-ease , and so at last become intollerable . besides this is a multiplying trouble ; for one scruple begets another , and by continuance of scrupling , the conscience grows so weak and unsteady , that every thing is scrupled , and the man brought to a continual affrightment of doing wrong in every action . neither can all men make use of the remedy that is prescribed for the cure of this distemper , which is , that when such scruples cannot be removed by reason , then either men should forbear the thinking upon such things from whence scruples are apt to arise , or they should break them down by violence , and go over the belly of their scruple to the performance of their action . i deny not but that something may be done and endeavoured this way ; but any may see that 't is not easy for every one to do either of these : so that this is also a troublesome evil , from which 't is not easy to be discharged . chap. viii . of satan's third way to hinder peace by spiritual sadness . wherein , . of the degrees of spiritual sadness . . of the frequency of this trouble , evidenced several ways . of the difference 'twixt god and satan in wounding the conscience . . of the solemn occasions of this trouble . . the engines by which satan works spiritual sadness . . his sophistry . his topicks enumerated and explained . . scriptures perverted . . false notions . . misrepresentations of god. . sins ; how he aggravates them . . lessening their graces : how he doth that . . his second engine , fear ; how he forwards his design that way . besides the troubles already mentioned under the heads of discomposures of spirit , and affrightments , there is a third kind of trouble which satan gives to the children of god , and this may for distinction sake , be called spiritual sadness . these spiritual sadnesses are troubles raised in the mind , relating to the conscience , and spiritual state or condition of men. they differ exceedingly from the two former sorts of trouble : for , . these troubles wholly concern the conscience in point of regeneration , and men's suitableness thereunto ; whereas simple discomposures of spirit firstly relate to outward things . . in these the conscience is immediately concerned , but in other troubles , the conscience is either wholly untouched , or wounded only secondarily , by continuance and progress of the discomposure of the spirit . . in these troubles , conscience is the great instrument by which the devil works , whereas in the trouble of affrightments the devil acted alone , the heart being in the mean time , uncomplyant and resisting . for the opening of this trouble , i shall explain , the several degrees thereof . 't is a trouble of conscience unduly aggravated by satan , wherein he confines himself to the operations of conscience . but then , as he suggests the troubles of men by the voice of conscience , so he doth all he can to make it irregular in its actings , and excessive in that irregularity . so that in this case , the conscience is evil , and imploys it self in that mistake , to enquire into mens regeneracy or holiness , always being either a neuter , or an adversary , and the devil helps this forward all he can . the apostle in heb. . . makes mention of an evil conscience , and that chiefly as it doth occasion fear , hindering our comfortable access to god. this the conscience doth when it doth not execute its office aright , either in not excusing when it ought , or in accusing when it should not ; and these false accusations cause different sorts of troubles according to the variety of the matter for which it doth condemn . hence is it that there are three degrees of trouble of conscience , below the trouble of dispair : . the lowest degree is when a regenerate person doth not positively determine the case of his soul , whether he be regenerate or not , but is only kept in suspence betwixt hope that he is , and fear that he is not , the conscience in the mean time forbearing to witness for him , though it have just cause to excuse him : this we may call a doubting or questioning conscience ; and though it comes far short of these distresses in which some men are plunged upon the account of their souls , yet is it a trouble , for their peace is hereby hindred , and their desires of satisfaction frustrated , which in matters of so great concern ( as are these of everlasting life , and everlasting misery ) must be very disquieting . when the affections are earnest , their satisfaction cannot be delayed without trouble ; for hope deferred makes the heart sick , prov. . . not only doth it faint under its doubts , but is by that means so weak in its purposes that it is easily drawn to admit of greater inconveniencies , which may lay the foundation of more perplexing disturbances . that the conscience may be in such a distemper , that it will not witness for a man , when yet it cannot witness against him , is the observation of those that have treated of the nature of conscience : sometimes it will not make application of god's promises , though it will believe , that he that forsakes sin is regenerate , that he that truly repents shall be pardoned , yet it will not affirm for a man , that he forsakes sin or repents , though he really do so ; or if it cannot deny that , yet it will sometimes refuse to make that conclusion which one would think would follow of it self , by natural consequence , and so refuseth to judge the person regenerate or pardoned , though it cannot deny but that he forsakes sin and repents . the greatness of the blessing , the remainders of unbelief , the deep sense of unworthiness , with other considerations , do keep off the heart from making ( as i may say ) so bold with the promises ; but all this while the devil is doing his utmost to aggravate these considerations , afrighting the conscience from that just absolution which it ought to give . . another degree of trouble arising from an evil conscience , is when the condition of a regenerate person is determined by conscience ( but falsly ) to be very bad . i must here ( as some others have done ) for want of better terms distinguish betwixt the state of regeneracy , and a mans condition in that state , though the words [ state and condition ] are used promiscuously the one for another . a man may be in a regenerate state , and yet his condition in that state may be very bad and blame-worthy , as not walking worthy of so holy a calling ; as a person may be a man , and yet unhealthy or languishing . thus many of the asian churches were true churches , and yet in a bad condition ; some lukewarm ; some had a name to live , and yet were comparatively dead , because their works were not full or perfect before god ; and others had left their first love . to this purpose is that of the apostle , cor. . . know ye not your own selves , how that jesus christ is in you , except ye be reproabates ? where the word reprobate is not to be taken in the strict severe sense for one not elected , but for one whose conversation is not so sound and approved as it should be : for this relates not to their being in christ , but to their assurance of being in that state , which the apostle affirms they might know , except the fault lay in their negligent careless conversation . this kind of trouble then is of this nature : the conscience doth not accuse a man to be vnregenerate , yet it condemns him for a carriage unsuitable to the gospel ; and this sometimes when his actions are not absolutely evil , but partly good , partly bad : when the conscience condemns the actions as altogether sinful , because of some mixture of infirmities , in which case we should imitate the apostle , in rom. . who when by reason of the remainders of sin in him , he could not do the good he would , that is in such a manner and degree as he desired , nor avoid the evil which he would so clearly and fully as he wished , some imperfections in his best endeavours still cleaving to him : yet his conscience took a right course , he was humbled for his imperfections , but withal acquits himself in point of integrity , his conscience testified , ver . . that he consented to the law as good , and ver . . that he delighted in the law of god after the inward man. but in this case of spiritual trouble , the conscience takes all in the worst sence , it only fixeth upon the imperfections , and makes them to serve for proofs against the sincerity . thus if a man in praying be troubled with wandering thoughts , then a distempered conscience condemns that prayer as a sinful prophanation of the name of god : if the great concern of god's glory run along in such a way , as is also advantagious to the person in outward things , then will such a conscience condemn the man for self-seeking , though his main design were truly the honour of god. in all actions where there is infirmity appearing with the most serious endeavours , or where god's glory and man's good are twisted together , the disordered conscience will be apt to take part with satan , accusing and condemning the action . yea very often when the actions are very good , no way justly reprovable , the conscience shall condemn : if he have had peace , he shall be judged for security ; if he have faith in god's promises , it will call it presumption ; if he have a zeal for god , it will be misinterpreted for carnal rigour ; if he have joy , it shall be misjudged to be natural chearfulness , or delusion ; in a word , all his graces shall be esteemed no better than moral vertues . at this rate are the children of god put to great trouble , losing ( as i may say ) the things they have wrought , sadly bemoaning their hardness of heart , or want of faith and love , when in their carriage and complainings , they give very high proofs of all . in this also satan is busy to nourish the conscience in its jealousies , and doth suggest many objections to confirm it in its distemper . the conscience is not always of a peevish or perverse humour ; for sometimes it will smite a man for a miscarriage ( as it did to david when he cut off the lap of saul's garment ) and yet not break his peace : which is a sufficient evidence that it is put ( in this case ) far out of order ; which advantage satan works upon to disquiet the heart , to make men unthankful for the mercies they have received , and to incapacitate them for more . this for distinction sake , we may call the trouble of a grieved or dejected conscience , according to that of psal . . , . why art thou cast down , o my soul ? and why art thou disquieted within me ? though such men are under god's favour , yet they misdeem it , and think god is angry with them , their heart pants , their soul thirsts , their tears are their meat , they are ready to say unto god , my rock , why hast thou forsaken me ? and though they have some hopes for the future , that god will command his loving kindness , and that they shall yet praise him ; yet their present apprehension of their spiritual wants and weaknesses , and of the displeasure of god , which they suppose they are under , makes them go mourning all the day . . the third degree of trouble of conscience is when the conscience peremptorily denies the state of regeneration . hereby a man that is really regenerate , is concluded to be yet in the gall of bitterness , and bond of iniquity ; his former hopes are taxed for self-delusion , and his present state to be a state of nature . this trouble is far greater than the two former ; because the party is judged to be in greater hazard , and by many degrees more remote from hope . 't is the frequent and sad thought of such , that if death should in that estate cut off their days , oh! then they were for ever miserable . the fears and disquiets of the heart on this account , are very grievous , but yet they admit of degrees , according to the ignorance of the party , the distemper of the conscience , the strength of the objections , or severity of the prosecution , in regard the conscience is now sadly out of order . we may call this degree of grief ( for distinction ) a wounded spirit ; which how hard it is to be born solomon tells us , prov. . . by comparing it with all other kind of troubles , which the spirit of a man can make some shift to bear , making this heavier than all , and above ordinary strength . some make enquiry what may be the difference betwixt a wounded spirit , in the regenerate and the reprobate ? to which it may be answered , . that in the parties apprehension there is no difference at all : both of them may be compassed about with the sorrows of death , and suppose themselves to be in the belly of hell. . neither is there any difference in the degree of the trouble , a child of god may be handled with as much seeming severity , as he whom god intends for a future tophet . . neither is there any such remarkable difference in the working of the spirits of the one and other , that they themselves at present , or others that are by-standers , can easily observe . yet a formal difference there is , for grace being in the heart of the one , will in some breathing or pulse discover its life . and though sometimes it acts so low , or confusedly , that god only can distinguish ; yet often those that are experienced observes will discover some real breathings after god , and true loathing of sin , and other traces of faith and love , that are not so discernible to the parties themselves . . but in god's design the difference is very great : the wicked lye under his lash as malefactors , but the regenerate are as patients under cure , or children under discipline . . and accordingly the issue doth determine , that gods intention in wounding their spirits were not alike to both ; the one at last , coming out of the furnace as gold , the other still remaining as reprobate silver , or being consumed as dross . thus have ye seen the nature and degree of spiritual sadness . . for the further explanation whereof i shall next shew you that this is an usual trouble to the children of god. which , . i might evidence from several instances of those that have suffered much under it : as david , whose complaints in this case are very frequent ; and heman , who left a memorial of his griefs in psal . . jonah also in the belly of the whale , had a sharp fit of it , when he concluded that he was cast out of gods sight , and his soul fainted within him , jon. . . . neither did hezekiah altogether escape it , for though his disquiet began upon another ground , it run him into spiritual trouble at last . but besides these , innumerable instances occur . one shall scarce converse with any society of christians , but he shall meet with some , who with sad complaints shall bemoan the burthen of their hearts , and the troubles of their conscience . . the provisions which god hath made in his word for such , is an evidence that such distempers are frequent . he that in a city shall observe the shops of the apothecaries , and there take notice of the great variety of medicines , pots and glasses full of mixtures , confection and cordials : may from thence rationally conclude , that 't is a frequent thing for men to be sick , though he should not converse with any sick person for his information . thus may we be satisfied from the declarations , directions , and consolations of scripture , that 't is a common case for the children of god to stand in need of spiritual physitians , and spiritual remedies to help them , when they are wounded and fainting . solomon's exclamination , a wounded spirit who can bare ? shews that the spirit is sometimes wounded . the prophets direction , he that walks in darkness and sees no light , let him trust in the lord , clearly implies that some there are that walk in darkness . god's creating the fruit of the lips , peace , peace ; his promises of restoring comforts to mourners ; his commands to others to comfort them ; do all inform us , that 't is a common things for his children to be under such sadnesses of spirit , that all this is necessary for their relief . . the reasons of this trouble , do also assure us of the frequency of it : for of them we may say ( as christ speaks of the poor ) we have them always with us ; so that the grounds of spiritual sadness considered , 't is no wonder to find many men complaining under this distemper . the reasons are , . the malice of satan , who hath no greater revenge against a child of god , when translated from the power of darkness to the kingdom of christ , than to hinder him of the peace and comfort of that condition . . the many advantages which satan hath against us . for the effecting of this , we cannot imagine that one so malicious as he is , will suffer his malice to sleep , when so many fair opportunities of putting it in practice do offer themselves . for . the questions to be determined for setling the peace of the soul , are very intricate , and often of greater difficulty than doctrinal controversies . how hard is it to conclude , what is the minimum quod sic ; the lowest degrees of true grace ? or the maximum quod sic ; the highest degree of sin , consistant with true grace ? to distinguish betwixt a child of god at the lowest , and an hypocrite , or temporary believer at the highest , is difficult . in mixt actions , to be able to shew how the soul doth manage its respect to god , when the man hath also a respect to himself , especially when it is under any confusion , is not easie . and in th●se actions where the difference from others of like kind , lies only in the grounds and motives of the undertaking , or where the prevailing degree must distinguish the act , in reference to different objects that are subordinate to one another ( as our loving god above the world , or our selves , our fearin● god above men , &c. ) 't is not every one that can give a satisfactory determination . . as the intricacies of the doubts to be resolved , give the devil an advantage to puzzle us ; so is the advantage heightned exceedingly by the great injudiciousness , and unskilfulness of the greatest part of christians . these questions are in their notion difficult , more difficult in their application to particular persons , ( where the ablest christian may easily be non-plust ) but most difficult to the weak christians : these satan can baffle with every poor objection , and impose what he will upon them . . especially having the advantage of the working guilt of conscience , which he can readily stir up , to present to a mans remembrance all his failings and miscarriages , of what nature soever . and when guilt rageth in an unskilful heart , it must needs create great disquiet . . but most of all when our natural fears are awakened : as when a man hath been under any great conviction , though he be cured of his trouble , yet it usually leaves a weakness in the part , ( as bru●ses and maims do in any member of the body ) which at the change of weather , or other accidental hurt , will renew their old trouble ; and then , when fresh guilt begins to press hard upon the conscience , not only do the broken bones ake , by the reviving of former fears : but the impressions of his old suspitions , bad conceit of himself , and jealousies of the deceitfulness of his heart , which had then fixed themselves by a deep rooting , do now make him most fearful of entertaining any good thought of himself . so that if any consideration tending to his support be offered , he dare not come near it , suspecting his greatest danger to lie on that hand . these advantages considered , we should not think it strange that any child of god is driven to spiritual sadness ( as some do ) but may rather wonder that this is not the common condition of all christians . . another reason that must be assigned for these troubles , is divine dispensation ; such are his children , some so careless , others proud , others stubborn , many presumptuous , that god is forced to correct them by this piece of discipline , and to cure them by casting them into a feaver . others of his children he thus exerciseth for other ends , sometimes to take occasion there-from , of making larger discoveries of his love ; sometimes thereby preventing them from falling under some grievous miscarriage , or for the tryal and exercises of their graces . we may observe accordingly , that there are three sorts of men that usually have exercises of this kind . . those who at their conversion , are either ignorant , melancholy , or were grosly scandalous , are usually brought through with great fear and sadness . and this is so observable , that ( by the mistake of men ) it is made a general rule , that none are converted , but they are under great and frightful apprehensions of wrath , and dismal terrors . this indeed is true of some , but these ordinarily are the scandalous , melancholy , and ignorant sort , ( though sometimes god may deal so with others , for who can limit him ? ) yet are there many , whose education hath been good , and their instruction aforehand great , whose conversion is so gradual and insensible , that they are strangers to these troubles of conscience ; and profess that if these heights of fear be necessary to conversion , they must be at a loss , neither can they give an account of the time of their conversion as others may . . those whose conversion was easie , when after their conversion they miscarry by any great iniquity , they meet with as great a measure of terrour and fear ( and some think far greater ) as those whose new birth was more difficult . david's greatest troubles of soul came upon him after he began to appear more publick in the world ; for then he met with many temptations , and great occasions for god's exercising his discipline over him . i believe , when he kept his fathers sheep , his songs had more of praises , and less of complainings than afterward . it is the opinion of some , that god's dealing in this kind of dispensation , even when miscarriage is not the cause , is more sharp usually to those , whose conversion hath been most easie . . there is another sort of men , to whom god vouchsafes , but seldom and short fits of spiritual joy , as breathing times , betwixt sharp fits of soul-trouble , for necessary refreshment and recovery of strength ; but the constant course which god holds with them , is to exercise them under fears while he hides his face from them , and suffers satan to vex them , by urging his objections against their holiness and integrity . heman was one of this rank , and the great instance which god hath given in his word , for the support of others that may be in the same case . for he testifies psal . . that he suffered the terrours of god almost to destraction , and this from his youth up . 't is not fit for us too narrowly to question , why god doth thus to his children , seeing his judgments are unsearchable , and his ways past finding out ; but we may be sute , that god sees this dealing to be most fit for those that are exercised therewith ; it may be , to keep pride from them , or to prevent them from falling into some greater inconvenience or sin : unto which , he takes notice of a more than ordinary proneness in their disposition , or for the benefit of others who may thereby take notice , what an evil and bitter thing it is to sin against god , and what a malicious adversary they have to deal with . whoso shall consider these reasons of spiritual sadness , must needs confess , that ( seeing the advantages which men give to a malicious devil to vex their consciences are so many and great , and the weakness of gods children so hazardous , for the prevention whereof , a wise careful father will necessarily be engaged to exercise his discipline ) it cannot be expected , but that spiritual troubles should be very frequent among the servants of god. here it is requisite that i give satisfaction to this quaery . seeing that god doth sometime wound the consciences of his children , and that satan also wounds them , what are the differences betwixt god and satan , in inflicting these wounds ? answ . for the right understanding of this question , i shall propound two things : . that it is a truth , that god doth sometimes wound the consciences of his children ; and this , . before conversion : but in order to it , as preparatory to that change , men are then in their sins , walking in the vanity of their minds . to translate them from this estate , he awakens the conscience , shews them their iniquities , and the danger of them , that at present they are in their blood , children of wrath , as well as others , and that without christ they are miserable ; the effect of this must needs be serious consideration , deep thoughts of heart , with some trouble , only as to the measure and degree there is great difference : god doth not in the particular application of these things to the conscience , tie up himself exactly to the same manner and measure of proceeding , though he keep still to his general method . hence is it , that some ( in regard of gods gentle leasurely dealing , and the frequent interposure of incouragements ) are ( if compared with the case of others ) said to be allured , and drawn with cords of love : but others have a remarkable measure of trouble , sharp fits of fear and anguish ; and those most commonly are such , whose conversion is more quick , and the change visible from one extream to another , ( as paul , when converted in the midst of his persecuting rage ) or those whose ignorance , or melancholy , makes their hopes and comforts inaccessible for the present . these troubles god owns to be the work of his spirit : the same spirit which is a spirit of adoption to the converted , is a spirit of bondage to these , rom. . . and accordingly we find , it was so to the converts , in acts . who being pricked in their hearts by peter's sermon , cried out , men and brethren , what shall we do ? the like did the jaylor . and the promise which god makes of calling the jews , zach. . . doth express god's purpose of dealing with them in this very method ; they shall look upon him whom they have pierced , and shall mourn for him as one that mourneth for his only son , and shall be in bitterness for him , — in that day shall be a great mourning . . god also sometimes wounds the conscience of his children after conversion , and this he doth to convince and humble them for some miscarriage , which they become guilty of . as when they grow secure , carnally confident of the continuance of their peace , when they are carelesly negligent of duty , and the exercises of their graces , when they fall into gross and scandalous sins , or wilfully desert the ways of truth ; and in many more cases of like kind . when his children make themselves thus obnoxious to divine displeasure , then god hides his face from them , takes away his spirit , signifies his anger to their consciences , threatens them with the danger of that condition ; from whence follows grief and fear in the hearts of his people . in this manner god expressed his displeasure to david , as his complaints in psal . . do testifie : make me to hear joy and gladness , that the bones which thou hast broken may rejoyce , hide thy face from my sins . — cast me not away from thy presence , and take not thy holy spirit from me . restore unto me the joy of thy salvation , &c. . notwithstanding all this , there is a great difference betwixt god and satan in this matter , which mainly appears in two things . . god doth limit himself in all the trouble which he gives his children , to his great end of doing them good , and healing them , and consequently stints himself in the measure and manner of his work to such a proportion , as his wisdom sees will exactly suit with his end. so that his anger is not like the brawlings of malicious persons that know no bounds ; he will not always chide ; his debates are in measure , and this , lest the spirit should fail before him , isa . . . so that when he wounds the conscience before conversion , 't is but to bring them to christ , and to prevent their taking such courses , as might through delusion , make them take up their stand short of him . so much of mourning and fear as is requisite for the true effecting of this , he appoints for them , and no more . when he wounds after conversion , 't is but to let them feel that it is an evil and bitter thing to sin against him , that their godly sorrow may work repentance suitable to the offence ; and that they may be sufficiently cautioned for the time to come , to sin no more , lest a worse thing befal them . he that afflicts not willingly , will put no more grief upon them , than is necessary to bring them to this . but satan when he is admitted ( and god doth ofter permit him in subservience to his design ) to wound the conscience , he proceeds according to the boundless fury of his malice , and plainly manifests that his desire is to destroy , and to tread them down , that they may never rise again : this though he cannot effect , ( for god will not suffer him to proceed further , than the bringing about his holy and gracious purpose ) yet it hinders not , but that still his envious thoughts boil up in his breast , and he acts according to his own inclination . for it is with satan , as 't is with wicked men ; if god imploy them for the chastisement of his children , they consider not who sets them on work , nor what measures probably god would have them observe ; but they propose to themselves more work than ever god cut out for them . as assyria , when imployed against jerusalem , isa . . . had designs more large and cruel than was in gods commission . god had stinted him in his holy purpose ; yet the assyrian meant not so , neither did his heart think so , but it was in his heart to destroy and cut off nations not a few . so that when god is a little displeased ( as he speaks , zach. . . ) they do all that lies in them , to help forward the affliction . thus doth the devil endeavour to make all things worse to god's children , than ever god intended . here is one difference betwixt god and satan , in the wounding of consciences . but , . they are yet further differenced , in that all that god doth in this work , is still according to truth . for if he signifie to the unconverted that they are in a state of nature , liable to the damnation of hell , unless they accept of christ for salvation upon his terms ; this is no more than what is true , god doth not misrepresent their case to them at that time . again , if he express his displeasure to any of his converted children , that have grieved his spirit by their follies , by setting before them the threatnings of his word , or the examples of his wrath ; he doth but truly tell them that he is angry with them , and that de jure , according to the rigour of the law , and the demerit of their offence , he might justly cast them off : but he doth not positively say , that de eventu , it shall infallibly be so with them . but satan in both these cases , goes a great way further . he plainly affirms to those that are in the way to conversion , that god will not pardon their iniquities , that there is no hope for them , that christ will not accept them ; that he never intended the benefit of his sufferings for them . and when the converted do provoke god , he sticks not to say , the breach cannot be healed , and that they are not yet converted . all which are most false assertions . and though god can make use of satans malice , when he abuseth his children with his falshoods to their great fear , to carry on his own ends by it , and to give a greater impression to what he truly witnesseth against them : yet is not god the proper author of satans lying , for he doth it of his own wicked inclination . the effect of these desperate false conclusions ( which is the putting his children into a fear , in order to his end ) may be ascribed to god ; but the falshood of these conclusions are formally satan's work , and not god's . for he makes use of so much of satan's wrath as may be to his praise , and the remainder of his wrath he doth restrain . i have discovered the nature and degrees of these spiritual troubles , and that 't is a common thing for the children of god to fall under them . for the further opening of them , i shall next discover . . the usual solemn occasions , that do as it were invite satan , to give his onset against god's children , and they are principally these six . . the time of conversion : he delights to set on them when they are in the straits of a new birth , for then the conscience is awakned , the danger of sin truly represented , fear and sorrow ( in some degree ) necessary and unavoidable . at this time he can easily overdrive them . where the convictions are deep and sharp , ready to weigh them down , a few grains more cast into the scale , will make the trouble ( as job speaks ) heavier than the sand ; and where they are more easie , or gentle , yet the soul being unsetled , the thoughts in commotion , they are disposed to receive a strong impression , and to be turned ( as wax to the seal ) into a mould of hopelessness and desperation . that this is one of satans special occasions , we need no other evidence for satisfaction , than the common experience of converts ; many of them do hardly escape the danger , and after their difficult conquest of the troubles of their heart ( which at that time are extraordinarily enlarged ) do witness , that they are assaulted with desperate fears , that their sins were unpardonable , and sad conclusions against any expectation of favour from the lord their god. these thoughts we are sure , the spirit of god will not bear witness unto because false , and therefore we must leave them at satans door . . another occasion which satan makes use of , is the time of solemn repentance for some great sin committed after conversion . sometimes god's children fall , to the breaking of their bones . what great iniquities they may commit through the force of temptation , i need not mention . the adultery and murther of david ; the incest of the corinthian ; peters denial of christ , with other sad instances , in the records of the scriptures , do speak enough of that . these sins ( considering their hainousness , the scandal of religion , the dishonour of god , the grieving of his spirit , the condition of the party offending against love , knowledg and the various helps which god affords them to the contrary , with other aggravating circumstances ) being very displeasing to god , their consciences at least , ( either compelled to examination by god immediately , or mediately by some great affliction , or voluntarily awakening to a serious consideration of what hath been done , by the working of its own light , assisted thereunto by quickning grace , cor. . , . ) call them to a strict account ; thence follow fear , shame , self-indignation , bitter weeping , deep humiliation ; then comes satan , he rakes their wounds , and by his aggravations makes them smart the more : he pours in corrosives instead of oyl , and all to make them believe , that their spot is not the spot of gods children ; that their back-slidings cannot be healed . an occasion it is , as suitable to his malice as he could wish ; for ordinarily god doth severely testifie his anger to them , and doth not easily admit them again to the sence of his favour . at which time , the adversary is very busie to work up their hearts to an excess of fear and sorrow . this was the course which he took with the incestuous corinthian , taking advantage of his great transgressions , to overwhelm him with too much sorrow , cor. . , . . satan watcheth the discomposures of the spirits of god's children , under some grievous cross or affliction . this occasion also falls fit for his design of wounding the conscience ; when the hand of the lord is lifted up against them , and their thoughts disordered by the stroke , suggesting at that time god's anger to them and their sins ; he can easily frame an argument from these grounds , that they are not reconciled to god , and that they are dealt withal as enemies . david seldom met with outward trouble , but he at the same time had a conflict with satan about his spiritual condition , or state , as his frequent deprecations of divine wrath , at such times do testifie ; lord , rebuke me not in thy wrath , &c. there is indeed but a step betwixt discomposure of spirit , and spiritual troubles ; as hath been proved before . . when satan hath prepared the hearts of god's children by atheistical , or blasphemous thoughts , he takes that occasion to deny their grace and interest in christ . and the argument at that time , seems unanswerable . can christ lodg in an heart so full of horrid blasphemies against him ? is it possible it should be washed and sanctified , when it produceth such filthy cursed thoughts ? all the troubles of affrightment ( of which before ) are improveable to this purpose . . another spiritual occasion for spiritual trouble , is melancholy ; few persons distempered therewith , do escape satans hands , at one time or other , he casts his net over them , and seeks to stab them with his weapon . melancholy indeed affords so many advantages to him , and those so answerable to his design , that it is no wonder if he make much of it . for , . melancholy affects both head and heart , it affords both fear and sadness , and deformed , mishapen , delirous imaginations to work upon ; than which , nothing can be more for his purpose . for where the heart trembles , and the head is darkned , there every object is misrepresented ; the ideas of the brain are monstrous appearances , reflected from opake and dark spirits , so that satan hath no more to do , but to suggest the new matter of fear . for that question , whether the man be converted , &c. being once started , to a mind already distempered with fear , must of it self ( it being a business of so high a nature ) without satan's further pursuit , summon the utmost powers of sadness and misreprehension , to raise a storm . . besides , the impressions of melancholy are always strong , it is strong in its fears , ( or else men would never be tempted to destroy themselves ) ; it is strong in its mistakes ( or else they could never perswade themselves of the truth of foolish , absurd , and impossible fancies ) ; as that of nebuchadnezzar , who by a delusive apprehension , believing himself to be a beast , forsook the company of men , and betook to the fields to eat grass with oxen. the imaginations of the melancholick are never idle , and yet straightned , or confined to a few things ; and then the brain being weakned as to a true and regular apprehension , it frames nothing but bugbears , and yet with the highest confidence of certainty . . these impressions are usually lasting , not vanishing as an early dew , but they continue for months and years . . and yet they have only so much understanding left them , as serves to nourish their fears . if their understanding had been quite gone , their fears would vanish with them : as the flame is extinguished for want of air : but they have only knowledg to let them see their misery , and sence to make them apprehensive of their pain . and therefore will they pray with floods of tears , unexpressible groanings , deepest sighing , and trembling joynts , to be delivered from their fears . . they are also apt after ease of their troubles , to have frequent returns : what disposition ( all these things being considered ) can be more exactly shaped to serve satans turn ? if he would have men to believe the worst of themselves , he hath such imaginations to work upon , as are already misshapen into a deformity of evil surmising . would he terrifie by fears , or distress by sadness ? he hath that already ; and 't is but altering the object ( which oftentimes needs not , for naturally the serious melancholick imploys all his griefs upon his supposed miserable estate of soul ) and then he hath spiritual distress . would he continue them long under their sorrows , or take them upon all occasions at his pleasure , or act them to a greater height than ordinary ? still the melancholick temper suits him . this is sufficient for caution , that we take special care of our bodies for the preventing , or abating of that humour , by all lawful means , if we would not have the devil to abuse us at his will. . sickness , or death-bed , is another solemn occasion , which the devil seldom misseth with his will. death is a serious thing , it represents the soul and eternity to the life . while they are at a distance , men look slightly upon these , but when they approach near to them , men usually have such a sight of them , as they never had before . we may truly call sickness and death-bed , an hour of temptation , which satan will make use of with the more mischievous industry , because he hath but a short time for it . that 's the last conflict , and if he miss that , we are beyond his reach for ever . so that in this case satan incourageth himself to the battel , with a now , or never . and hence we find , that it is usual for the dying servants of god , to undergo most sharp encounters ; then to tell them ( when the soul is about to loose from the body ) that they are yet in their blood , without god , and hope , is enough to affright them into the extreamest agonies ; for they see no time before them answerable to so great a work , if it be yet to do . and withal , they are under vast discouragments from the weariness and pains of sickness , their understandings and faculties being also dull , and stupified ; so that if at this last plunge , god should not extraordinarily appear to rebuke satan , and to pluck them out of these great waters ( as he often doth , by the fuller interposition of the light of his face , and the larger testimony of his spirit ) after their long and comfortable profession of their faith , and holy walking , their light would be put out in darkness , and they would lie down in sorrow . yet this i must note , that as desirous as satan is to improve this occasion , he is often remarkably disappointed , and that wherein he ( it may be ) and we would least expect , i mean in regard of those , who through a timerous disposition , or melancholy , or upon other accounts , are ( as i may so say ) all their life-time subject to bondage ; those men who are usually exercised with frequent fits of spiritual trouble , when they come to sickness , death-bed , and some other singular occasions of trouble , though we might suspect their fears would then be working , if ever ; yet god out of gracious indulgence to them , ( considering their mould and fashion , or because he would prevent their extream fainting , &c. ) doth meet them with larger testimonies of his favour , higher joys , more confident satisfactions in his love , than ever they received at any time before ; and this to their wonder , their high admiration , making the times which they were wont to fear most , to be times of greatest consolation . this observation i have grounded , not upon one or two instances , but could produce a cloud of witnesses for it . enough it is to check our forward fears of a future evil day , and to heal us of a sighing distemper , while we afflict our selves with such thoughts as these : if i have so many fears in health , how shall i be able to go through the valley of the shadow of death ? . i have one thing more to add , for these discovery of these spiritual troubles , and that is to shew you the engines by which satan works them , and they are these two , sophistry , and fears . . as to his sophistry , by which he argues the children of god into a wrong apprehension of themselves , it is very great . he hath a wonderful dexterity in framing arguments against their peace , he hath variety of shrewd objections and subtile answers , to the usual replies , by which they seek to beat him off . there is not a fallacy by which a cunning sophister would seek to entangle his adversary in disputation , but satan would make use of it ; as i might particularly shew you , if it were proper for a common auditory . though he hath so much impudence , as not to blush at the most silly contemptible reason that can be offered ; notwithstanding he hath also so much wit as to urge ( though never true , yet ) always probable arguments . how much he can prevail upon the beliefs of men , in cases relating to their souls , may be conjectured by the success he hath upon the understandings of men , when he argues them into errour , and makes them believe a lye . we usually say ( and that truly ) that satan cannot , in any case , force us properly to consent ; yet considering the advantages which he takes , and the ways he hath to prepare the hearts of men for his impressions , and then his very great subtilty in disputing , we may say that he can so order the matter , that he will seldom miss of his aim . it would be an endless work to gather up all the arguments that satan hath made use of , to prove the condition , or state of god's children to be bad : but that i may not altogether disappoint your expectations in that thing , i shall present to your view satan's usual topicks , the common-places , or heads unto which all his arguments may be reduced . and they are , . scripture abused , and perverted . his way is not only to suggest that they are unregenerate , or under an evil frame of heart , but to offer proof that these accusations are true . and because he ha●h to do with them that profess a belief of scriptures , as the oracles of god , he will fetch his proofs from thence ; telling them that he will evidence what he saith from scripture . thus sometimes he assaults the weaker unskilful sort of christians , thou art not a child of god : for they that are so , are enlightned , translated from darkness , they are the children of the light ; but thou art a poor , ignorant , dark blind creature , and therefore no child of god. sometimes he labours to conclude the like , from the infirmities of god's children , abusing to this purpose , that of john . . he that is born of god , doth not commit sin . and , he cannot sin , because he is born of god. thus he urgeth it , can any thing be more plainly and fully asserted ? is not this scripture ? canst thou deny this ? then he pursues , but thou sinnest often , that is thine own complaint against thy self , thy conscience also bearing witness to the truth of this accusation ; therefore thou canst be no child of god. sometimes he plays upon words that are used in divers senses , ( a fit engine for the devil to work by ) for what is true in one sense , will be false in another ; and his arguing is from that which is true , to that which is false . i remember one that was long racked with that of rev. . . the fearful and unbelieving , &c. shall have their part in the lake , which burns with fire and brimstone . from whence the party thus argued : the proposion is true , because 't is scripture , and i cannot deny the assumption . fearful i am , because i am doubtful of salvation ; and unbelieving i am , for i cannot believe that i am regenerate , or in a state of grace , and therefore i cannot avoid the conclusion . to the same purpose he disputes against some , from john . . there is no fear in love , but perfect love casteth out fear ; but , thou art full of fears , therefore thou lovest not god. sometimes he makes use of those scriptures , that make the prevailing degree of our love and respects to god , above the world , and the things of this life , to be the characters of true grace ; as that of john , if any man love the world , the love of the father is not in him : and that of christ , if a man love any thing more than me , he is not worthy of me : he that forsakes not all for me , cannot be my disciple , &c. then he urgeth upon them their love of the world , and unwillingness to part with their estates ; and so brings the conclusion upon them . instances might be infinite , but by these you may judg of the rest . let us now cast our eye upon his subtilty , in managing his arguments against men . . he grounds his arguments on scripture , because that hath authority with it , and the very troubled conscience hath a reverence to it . . he always suits his scriptures , which he thus cites , to that wherein the conscience is most tender : if there be any thing that affords matter of suspition , or fear , he will be sure to chuse such an arrow out of the quiver of scriptures , as will directly hit the mark. . though in the citation of scripture , he always urgeth a sense which the holy ghost never intended : yet there will be always something in those scriptures which he makes use of , which in words at least , seem to favour his conclusion ; as appears in the instances now given . for when he would conclude a man not to be a child of god because of his ignorance , something of his argument is true ; it may be the man is sensible that his knowledg is but little ; compared with the measures which some others have ; or that he is at a loss , or confused in many doctrinal points of religion ; or hath but little experience in many practical cases , &c. this , as it is true , so is it his trouble ; and whilst he is poring upon his defect , satan claps an arrest upon him , of a far greater debt than god chargeth upon him , and from scriptures that speak of a total ignorance of the fundamentals of religion , ( as that there is a god , that christ jesus is god and man , the redeemer of mankind by a satisfaction to divine justice , &c. ) or of a wilful ignorance of the worth of the proffer of the gospel , or its reality ( which is discovered in the refusal of the terms thereof ) he concludes him to be in a state of darkness : whereas the ignorance which the man complains of , is not the ignorance which those scriptures intend . so in the next instance , the sins which a child of god complains of , are those of daily incursion , which he labours and strives against ; but that committing sin mentioned in the text , hath respect to the gnosticks , who taught a liberty in sinning , and fancied a righteousness consistant with the avowed practice of iniquity : hence doth john , john . . directly face their opinion , in these terms , little children , let no man deceive you ; he that doth righteousness is righteous . and , he that is born of god neither doth , nor can , avouch a liberty of sinning , it being contrary to the principles of the new nature . so that the miscarriages of infirmity which the child of god laments in himself , are not the same with that of the text , upon which satan grounds the accusation . the like may be said of the third instance , from rev. . . the threatning there is against such a fear to lose the comforts of the world , that they dare not believe the gospel to be true , and accept it accordingly : which is nothing to those fears and doubtings that may be in a child of god , in reference to his happiness . thus in all the rest , the fallacy lies in misapplying the scripture ( to suit them to that wherein the conscience is tender ) under a sense which was never intended by them ; yet in another sense , the thing charged upon the conscience is true . . yet is satan so subtile , that when he disputes by such fallacious arguments , he chiefly endeavours to draw off the defendants eye and consideration , from that part of the argument wherein its weakness lies ( which in this case , is always in the abuse of the scripture to a wrong sense ) ; this he doth , partly from the advantage which he hath from the reverence that they carry to scripture , they believe it to be true , and are not willing to suspect the sense ; and many are so weak , that if they should , satan is so cunning that he can easily baffle them in any distinction that they can make . and partly from the sense they have of that whereof they are accused , they feel themselves so sore in that place , ( and for that very end doth satan direct his scripture to hit it ) that they readily take it for granted , that the hinge of the controversie turns upon it , and that the whole dispute rests upon it . now satan having these fair advantages , by a further improvement of them , hides the weakness of his argument . for , . he takes that sense of the scripture ( in which he misapplies it ) for granted , and that with great confidence , making as if there were no doubt there . . he turns always that part of the argument to them , which they can least answer , pressing them eagerly with the matter of charge ( which they are as ready to confess , as he is to accuse them of ) and aggravating it very busily . and because the unskilful have no other direction for the finding the knot of the controversie , than satan's busle , ( though he , like the lapwing , makes the greatest noise when he is furthest from his nest , on purpose to draw them into a greater mistake ) they look no further ; and then not being able to answer , they are soon cast , and striking in with the conclusion against themselves , they multiply their sorrows , and cry out of themselves as miserable . . another piece of his sophistry , is the improving certain false notions ( which christians of the weaker sort have received ) as proofs of their unregeneracy , or bad condition . as there are vulgar errors concerning natural things , so there are popular errors concerning spiritual things . these mistakes , in a great part , have their original from the fancies , or misapprehensions of unskilful men. some indeed have ( it may be ) been preached and taught as truths , others have risen ( without a teacher ) from meer ignorance , being the conclusions and surmises which weak heads have framed to themselves , from the sayings , or practices of men , which have not been either so cleared from the danger of mistake , or not so distinctly apprehended as was necessary . these false inferences once set on foot , are traditionally handed down to others , and in time they gain ( among the simple ) the opinion of undoubted truths . now where ever satan finds any of these that are fit for his purpose ( for to be sure whatever mistake we entertain , he will at one time or other cast it in our way ) he will make it the foundation of an argument against him that hath received it , and that with very great advantage . for a falshood in the premises , will usually produce a falshood in the conclusion . and these falshoods being taken for granted , the devil is not put to the trouble to prove them , if then he can but exactly fit them to something in the party which he cannot deny , he forthwith carries the cause , and condemns him by his own concessions , as out of his own mouth . 't is scarce possible to number the false notions which are already entertained among christians , relating to grace and conversion , much less those that may afterward arise . but i shall mention some that satan frequently makes use of , as grounds of objection . . 't is a common apprehension among the weaker sort , that conversion is always accompanied with great fear and terrour . this is true in some ( as hath been said ) ; and though none of the preachers of the gospel have asserted the universality of these greater measures of trouble , yet the people taking notice , that many speak of their deep humiliations in conversion ; and that several authors have set forth the greatness of distress that some have been cast into on that occasion , ( though without any intention of fixing this into a general rule ) have from thence supposed , that all the converted are brought to their comforts through the flames of hell. upon this mistake , the devil disquiets those that have not felt these extream agonies of sorrow in themselves ; and tells them that it is a sure sign that they are not yet converted . though 't is easie for a man that sees the falshood of the notion , to answer the argument , yet he that believes it to be true , cannot tell what to say , because he finds he never was under such troubles , and now he begins to be troubled because he was not troubled before , or ( as he supposeth ) not troubled enough . . another false notion is , that a convert can give an account of the time and manner of his conversion . this is true in some , as in paul , and some others , whose change hath been sudden and remarkable , though in many this is far otherwise ; who can better give account that they are converted , than by what steps , degrees , and methods , they were brought to it . but if any of these receive the notion , they will presently find that satan will turn the edge of it against them , and will tell them that they are not converted , because they cannot nominate the time when , nor the manner how such a change was wrought . . some take it for granted , that conversion is accompanied with a remarkable measure of gifts for prayer and exhortation ; and then the devil objects it to them , that they are not converted , because they cannot pray as others , or speak of the things of god so readily , fluently , and affectionately , as some others can . thus the poor weak christian is baffled for want of abilities to express himself to god and men. . false notions about the nature of faith , are a sad stumbling-block to some . many suppose that saving faith is a certain belief that our sins are pardoned , and that we shall be saved ; making faith and assurance all one . this mistake is the deeper rooted in the minds of men , because some have directly taught so , and those , men of estimation ; whose words are entertained with great reverence by well-meaning christians . for whom notwithstanding , this may be pleaded in excuse , that they have rather described faith in its height , than in its lowest measures . how ever it be , those that have no other understanding of the nature of faith , can never answer satan's argument , if he takes them at any time at the advantage of fear , or doubting : for then he will dispute thus , faith is a belief that sins are pardoned , but thou dost not believe this ; therefore thou hast no faith. oh , what numbers of poor doubting christians have been distressed with this argument ! . some take it for a truth , that growth of grace is always visible , and the progress remarkable . and then because they can make no such discovery of themselves , the devil concludes their grace to be counterfeit and hypocritical . . of like nature are some mistaken signs of true grace , as that true grace fears god only for his goodness . and then if there be any apprehension of divine displeasure impressed upon the heart , though upon the necessary occasion of miscarriage , they through the devils instigation , conclude , that they are under a spirit of bondage , and their supposed grace not true , or not genuine at least ; according to that disposition which the new-testament will furnish a man withal . 't is also another mistaken sign of grace : that it doth direct a man to love god singly for himself , without the least regard to his own salvation ; for that , they think , is but self-love . now when a child of god doth not see his love to god so distinct , but that his own salvation is twisted with it , satan gets advantage of him , and forceth him to cast away his love as adulterate and selfish . like to this mistake ( but of an higher strain ) is that of some , that where grace is true , 't is so carried forth to honour god , that the man that hath it , can desire god may be honoured , though he should be damned . god doth not put us to such questions as these , but upon supposition that this is true ; the grace of most men will be shaken by the objection that satan will make from thence ; he can and will presently put the mistaken to it , canst thou say thou art willing to go to hell , that god may be glorified ? if not , where is thy grace ? from such mistakes as these , he disputes against the holiness of the children of god ; and 't is impossible but that he should carry the cause , against those who grant these things to be true . satan can undeniably shew them , that their hearts will not answer such a description of a convert , or gracious heart , as these false notions will make . so long then as they hold these notions , they have no relief against satan's conclusions ; no comfort can be administred , till they be convinced that they have embraced mistakes for truths . and how difficult that will be in this case ( where the confidence of the notion is great , and the suspition strong , that the defect is only in the heart ) hath been determined by frequent experience already . . the third piece of satan's sophistry , from whence he raiseth false conclusions , is his misrepresentation of god. in this he directly crosseth the design of the scriptures , where god in his nature , and dealings is so set forth , that the weakest , the most afflicted and tossed , may receive incouragement of acceptance , and of his fatherly care over them in their saddest tryals . yet withal , lest men should turn his grace into wantonness , and embolden themselves in sin because of his clemency , the scriptures sometimes give us lively descriptions of his anger against those that wickedly presume upon his goodness , and continue so to do . both these descriptions of god should be taken together , as affording the only true representation of him . he is so gentle to the humbled sensible sinner , that he will not break their bruised reed , nor quench their smoking flax. and so careful of health , that ( for their recovery ) he will not leave them altogether unpunished ; nor suffer them to ruine themselves by a surfeit upon worldly comforts ; yet with the froward he will shew himself froward , psal . . . and , as for such as turn aside unto their crooked ways , the lord shall lead them forth with the workers of iniquity , psal . . . he will put out the candle of the wicked , for he sets them in slippery places : so that they are cast down into destruction , and brought into desolation as in a moment ; they are consumed with terrours . now satan will sometimes argue against the children of god , and endeavour to break their hopes , by turning that part of the description of god against them ; which is intended for the dismounting of the confidence of the wicked , and the bringing down of high looks . by this means he wrests the description of god to a contrary end , and misrepresents god to a trembling afflicted soul. this he doth , . by misrepresenting his nature : here he reads a solemn lecture of the holiness and justice of god , but always with reflection upon the vileness and unworthiness of the person against whom he intends his dart. and thus he argues : lift up thine eyes to the heavens , behold the brightness of god's glory : consider his unspotted holiness , his infinite justice . the heavens are not clean in his sight , how much more abominable and filthy then art thou ? his eyes are pure , he cannot wink at , nor approve of the least sin : how canst thou then imagine ( except thou be intolerably impudent ) that he hath taken such an unclean wretch into his favour ? he is a jealous god , and will by no means acquit the guilty ; canst thou then with any shew of reason , conclude thy self to be his child ? he beholds the wicked afar off ; he shuts out their prayer ; he laughs at their calamity ; he mocks when their fear comes ; and therefore thou hast no cause to think that he will hearthy cry , though thou shouldest make many prayers . it cannot be supposed that he will incline his ear. 't is his express determination , that if any man regard iniquity in his heart , the lord will not hear his prayer . this , and a great deal more will he say . and while satan speaks but at this rate we may call him modest , because his allegations are in themselves true , if they were aplied rightly . sometimes he will go further , and plainly belye god , speaking incredible falshoods of him : but because these properly appertain to an higher sort of troubles , of which i am next to speak , i shall not hear mention them . however , if he stops here , he saith enough against any servant of god , that carries an high sense of his unworthiness . for being thus brought to the view of these astonishing attributes , he is dashed out of countenance , and can think no other , but that 't is very unlikely , that so unworthy a sinner should have any interest in so holy a god. thus the devil affrights him off , turning the wrong side of the description of god to him ; and in the mean time hiding that part of it that speaks god's wonderful condescensions , infifinite compassions , unspeakable readiness to accept the humble broken-hearted , weary , heavy-laden sinner , that is prostrate at his foot-stool for pardon . all which are on purpose declared in the description of god's nature , to obviate this temptation , and to encourage the weak . . he misrepresents god in his providence . if god chastise his children by any affliction , satan perversly wrests it to a bad construction , especially if the affliction be sharp , or seem to be above their strength , or frequent , and most of all if it seem to cross their hopes and prayers ; for then he argues , these are not the chastisements of sons : god indeed will visit their transgressions with rods , but his dealing with thee is plainly of another nature , for he breaketh thee with his tempests . and whereas he corrects his sons that serve him in measure , thou art bowed down with thy trouble to distress and dispair : but he will lay no more upon his sons than they are able to bear , he will not always chide his servants ; but thou art afflicted every morning . and besides , if thou wert pure and upright , surely now he would awake for thee , and make the habitation of thy righteousness prosperous : for to his sons he saith , call upon me in the day of trouble , i will deliver thee ; and thou shalt glorifyme . psal . . . hence comes the complaint of many ; that they are not regenerated , because they think god deals not with them as with others . oh! say they , we know god chastiseth every son whom he receiveth : but our case is every way different from theirs , our troubles are plagues , not rods ; our cry is not heard , our prayers disregarded , our strength faileth us , our hearts fret against the lord , so that not only the nature and quality of our affections , but the frame of our heart under them , in not enduring the burthen ( which is , the great character of the chastisement of sons , heb. . . ) plainly evinceth that we are under gods hatred , and are not his children . this objection , though it might seem easy to be answered by those that are not at present concerned , yet it will prove a difficult business to those that are under the smart of afflictions . how much a holy and wise man may be gravell●d by it , you may see in psal . . where the prophet is put to a grievous plunge upon this very objection , ver . . all the day long have i been plagued , and chastised every morning . and yet in all this satan doth but play the sophister , working upon the advantages , which the nature of the affliction , and the temper of mens hearts do afford him . for . afflictions are a great depth , one of the secrets of god , so that 't is hard to know what god intends by them . . the end of the lord , is not discovered at first , but at some distance , when the fruits thereof begin to appear . . the mind of the afflicted cannot always proceed regularly in making a judgment of god's design upon them : especially at first when 'tis stounded by the assault , and all things in confusion , faith is to seek , patience awanting , and love staggering ; after it hath recollected it self , and attained any calmness , to fit it for a review of the ways of god , and of the heart , it is better enabled to fix some grounds of hope . lam. . , , . this i recall to my mind , therefore have i hope . . afflictions have a light and a dark side , and their appearances are according to our posture in which we view them : as some pictures , which if we look upon them one way , they appear to be angels , if another way , they seem devils . . some men in affliction do only busy themselves in looking upon the dark side of affliction . their disposition ( either through natural timerousness , or strong impressions of temptation ) is only to meditate terrours , and to surmise evils . these men out of the cross , can draw nothing but the wormwood and the gall , while others , that have another prospect of them , observe mixtures of mercy and gentleness , and do melt into submission and thankfulness . these ( considered together ) are a great advantage to satan in disputing against the peace of gods afflicted children , and it often falls out , that as he doth misrepresent god's design , so do they ( urged by temptation ) , upon that account misjudge themselves . . he also misrepresents god in the works of his spirit ; if god withdraw his countenance , or by his spirit signifies his displeasure to the consciences of any , if he permit satan to molest them with spiritual temptations , presently satan takes occasion to put his false and malignant interpretation upon all : he tells them that gods hiding his face is his casting them off , that the threatnings signified to their conscience , are plain declarations that their present state is wrath and darkness . that satans molestations by temptations , shew them to be yet under his power ; that the removal of their former peace , joy , and sensible delight which they had in the ways of god , is beyond contradiction , an evidence that god hath no delight in them , nor they in him ; that their faith was but that of temporaries , their joy but that of hypocrites , which is only for a moment . how often have i heard christians complaining thus ? we cannot be in a state of grace , our consciences lye under the sense of gods displeasure , they give testimony against us , and we know that testimony is true , for we feel it . 't is true , time was when we thought we had a delight in hearing , praying , meditating , but now all is a burthen to us , we can relish nothing , we can profit nothing , we can remember nothing : time was when we thought we had assurance , and our hearts rejoyced in us ; sometimes we have thought our hearts had as much of peace and comfort as they could hold , now all is vanished and we are under sad fears : if god had had a favour to us , would he have dealt thus with us ? thus are they cheated into a belief that they never had any grace ; they take all for granted that is urged against them : they cannot consider gods design in hiding his face , nor yet can they see how grace acts in them under these complainings ; how they express their love to god in their desires and pantings after him , in their bewailing of his absence , in abhorring and condemning themselves , &c. but their present feeling , ( and an argument from sence is very strong ) bears down all before it . thus doth satan frame his arguments from misrepresentations of god , which ( though a right view of god would easily answer them , yet ) how difficult it is for a person in an hour of temptation to dispel , by a right apprehension of the ways of the holy god , doth abundantly appear from psal . . where the case of asaph ( or whoever else he was ) doth inform us . that 't is usual for satan , for the disquieting of the hearts of gods children , to offer a false prospect of god. . that this overwhelms their hearts with grief , ver . . . that the more they persist in the prosecution of this method , under the mists of prejudice , they see the less , being apt to misconstrue every thing in god to their disadvantage , ver . . i remembred god , and was troubled . . the reason of all that trouble lies in this , that they can only conclude wrath and desertion from god's carriage toward them . . that till they look upon god in another method , and take up better thoughts of him and his providences , even while they carry the appearance of severity , they can expect no ease to their complainings . for before the prophet quitted himself of his trouble , he was forced to acknowledge his mistake ( ver . . ) in the misconstruction he made of his dealings , and to betake himself to a resolve of entertaining better thoughts of god , ver . . his interrogation , will the lord cast off for ever , & c ? shews indeed what he did once think , being misled by satan , but withal that he would never do so again , will the lord cast off for ever ? is not here the voice of a despairing man ? but of one that through better information hath rectified his judgment , and now is resolved strongly to hold the contrary to what he thought before , as if he should say , 't is not possible that it should be so , he will not cast off for ever , and i will never entertain such perverse thoughts of god any more . . but before they can come to this , it will cost them some pains and serious thoughts ; 't is not easy to break these fetters , to answer this argument ; but they that will do so , must appeal from their present sence , to a consideration of the issues of these dealings upon other persons , or upon themselves at other times : for the prophet , ver . . considered the days of old , and the years of ancient times ; and ver . , he also made use of his own experience , calling to remembrance , that after such dealings as these , god by his return of favour gave him songs in the night . . another common head from whence this great disputant doth fetch his arguments against the good condition and state of god's servants , is their sin and miscarriages . here i shall observe two or three things in the general concerning this , before i shew how he draws his false conclusions from thence . as , . that with a kind of feigned ingenuity , he will grant a difference betwixt sin and sin , betwixt sins reigning , and not reigning ; sins mortified , and not mortified : betwixt the sins of the converted , and the unconverted : and upon this supposition he usually proceeds . he doth not always ( except in case of great sins ) argue want of regeneration from one sin for that argument ; this is a sin , therefore thou art not a convert , would be easily answered , by one that knows the saints have their imperfections but he thus deals with men : these sins whereof thou art guilty , are reigning sins , such as are inconsistent with a converted estate , and therefore thou art yet unregenerated . . he produceth usually for the backing of his arguments , such scriptures as do truly represent the state of men unsanctified ; but then his labour is to make the parties to appear suitable to the description of the unregenerate . and to that purpose he aggravates all their failings to them : he makes severe enquiries after all their sins , and if he can charge them with any notorious crime , he lays load upon that , still concluding that a regenerate person doth not sin at such a rate as they do . . this is always a very difficult case ; 't is not easy to answer the objections that he will urge from hence : for . if there be the real guilt of any grievous or remarkable scandal which he objects , the accused party ( though never so knowing , or ( formerly ) never so holy ) will be hardly put to it to determine any thing in favour of his estate . . the fact cannot be denyed . . the scripture nominates particularly such offences , as render a man unfit for the kingdom of god. . whether in such cases , grace be not wholly lost , is a question in which all are not agreed . . however it will be very doubtful whether such had ever any grace . the scripture hath given no note of difference , to distinguish betwixt a regenerate and unregenerate person , in the acts of murther , adultery , fornication , &c. it doth not say the regenerate commits an act of gross iniquity in this manner , the unregenerate in that , and that there is a visible distinction betwixt the one and the othar , relating to these very acts. and whatever may be supposed to be the inward workings of grace in the soul , while 't is reduced to so narrow a compass , as a spark of fire raked up in ashes , yet the weight of present guilt upon the soul ( when 't is charged home ) will always poise it toward the worst apprehensions that can be made concerning its state . former acts of holiness will be disowned under the notion of hypocrisy ; or if yet owned to be true , they will be apt to think that true grace may be utterly lost . present acts of grace they can see none , so that only the after-acts of repentance can discover that there is yet a being and life of grace in them , and till then they can never answer satans argument from great sins . but , . in the usual infirmities of god's children the case is not so easy . for the scriptures give instances of some , whose conversations could not be taxed with any notorious evils ; who though they were not far from the kingdom of god , yet were not of the kingdom of god : a freedom then from great sins . is not pleadable , as an undoubted mark of grace . and if others that are not converted , may have no greater infirmites than some that are , the difference betwixt the one and the other must depend upon the secret powers of grace , giving check to these infirmities , and striving to mortify them : and this will be an intricate question . the apostle , rom. . . notes indeed three differences betwixt the regenerate and unregenerate , in this case of sins of infirmity . . hatred of the sin before the commission of it ; what i hate , that do i. . reluctancy in the act : what i would , that do i not . . disallowance after the act : that which i do , i allow not . yet seeing natural light will afford some appearances of disallowance , and reluctancy , it will still admit of further debate , whether the principles , motives , degrees and success of these strivings , be such as may discover the being and power of real grace . while satan doth insist upon arguments from the sins of believers , for the proof of an unconverted estate , he only aims to make good this point , that their sins are reigning sins , and consequently that they cannot be in so good a condition as they are willing to think . and to make their sins to carry that appearance , his constant course is to aggravate them all he can : this is his design , and the means by which he would effect it . his great art in this case , is to heighten the sins of the regenerate ; this he doth many ways . as , . from the nature of the sin committed , and the manner of its commission : and this he chiefly labours , because his arguments from hence are more probable , especially considering what he fixeth upon usually , is that which may most favour his conclusion . a . if any have faln into a great sin , which a child of god doth but rarely commit , then he argues against him , thus : they that are in christ , do mortify the flesh with the affections and lusts , they cast away the works of darkness : and these works of the flesh are manifest , gal. . . adultery , fornication , vncleanness , lasciviousness , idolatry , witchcraft , hatred , variance , emulations , &c. because of these things cometh the wrath of god upon the children of disobedience . be not therefore partakers with them , have no fellowship with the unfruitful works of darkness , eph. . , . but thou hast not put these away , nor mortified them , as thy present sin doth testify , therefore thou art no child of god. . if any do more than once or twice relapse into the same sin , ( suppose it be not so highly scandalous as the former ) then he pleads from thence , that they are back-sliders in heart , that they have broken their covenant with god , that they are in bondage to sin. here he urgeth , it may be , that of pet. . , . of whom a man is overcome , of the same is he brought in bondage ; — the dog is returned to his vomit . . or if any have by any offence , more remarkably gone against their knowledg , or violated their conscience , then he tells them , that they sin wilfully , that they reject the counsel of the lord , that they are the servants of sin ; for his servants ye are to whom ye obey . rom. . . and that where there is grace , though they may fall , yet it is still against their wills , &c. . if he have not so clear ground to manage any of the former charges against them , then he argues from the frequency of their various miscarriages . here he sets their sins in order before them , rakes them altogether , that he may oppress them by a multitude , when he cannot prevail by an accusation from one or two acts : and his pleading here is , thou art nothing but sin , thy thoughts are evil continually ▪ thy words are vain and unprofitable , thy actions foolish and wicked , and this in all thy imployments , in all relations , at all times . what duty is there that is not neglected or defiled ? what sin that is not some way or other committed ? &c. can such an heart as thine be the temple of the holy ghost ? for the temple of the lord is holy , and his people are washed and cleansed , &c. these are all of them strong objections , and frequently made use of by satan , as the complaints of the servants of god do testify , who are made thus to except against themselves ; if our sins were but the usual failings of the converted , we might comfort our selves , but they are great , they are back-slidings , they are against conscience , they are many ; what can we judge , but that we have hitherto deceived our selves , and that the work of conversion is yet to do ? the objections that are from great sins , or from recidivation , or wilful violation of conscience , do usually prevail for some time , against the best that are chargable with them ; they cannot determine that they are converted ( though they might be so , ) so long as they cannot deny the matter of fact upon which the accusation is grounded ; till their true repentance give them some light of better information , they are in the dark and cannot answer the argument . jonah being imprisoned in the whales belly , for his stubborn rebellion , at first concluded himself a cast-away : jon. . . then i said i amccast out of thy sight : neither could he think better of himself , till upon his repentance , he recovered his faith and hope of pardon , yet will i look again toward thy holy temple . yea those objections that are raised from the multitude and frequency of lesser failings , though they may be answered by a child of god , while his heart is not overshadowed with the mists and clouds of temptation , yet when he is confused with violent commotions within , his heart will fail him , and till he can bring himself to some composure of spirit , he hath not the boldness to assert his integrity . david was gravelled with this objection , psal . . . innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that i am not able to look up ; they are more than the hairs on my head , therefore my heart faileth me . . he aggravates the sinfulness of our condition , from the frequency and violence of his own temptations . 't is an usual thing for him to give a young converts , incessant onsets of temptation to sin : most commonly he works upon their natural constitution , he blows the coals that are not yet quite extinguished , and that have greater forwardness from their own inclination to kindle again ; as lust and passion . the first motions of the one , ( though it go no further , than those offers and risings up in the heart , and is there damped , and kept down by the opposing principle of grace ) and the occasional out-breakings of the other , ( which he provokes by a diligent preparation of occasion from without , and violent incitations from within ) furnish him with sufficient matter for his intended accusations ; and sometimes ( being as it were wholly negligent of the advantages which our tempers give him , or not being able to find any such forwardness to these evils in our constitution , as may more eminently serve his ends ) he satisfies himself to molest us with earnest motions to any sins indifferently ; and all this to make us believe , that sin is not crucified in us . which some are more apt to believe , because they observe their temptations to these sins , to importune them more , and with greater vehemency than they were wont to do before : and this doth yet the more astonish them , because they had high expectations that after their conversion , satan would fall before them , and their temptations abate ; that their natures should be altered , and their natural inclinations to these sins wholly cease : but now finding the contrary , they are ready to cry out , ( especially when satan violently buffets them with this objection ) we are yet in our sins , and under the dominion thereof ; neither can it be that we are converted , because we find sin more active and stirring than formerly ; 't is not then surely mortified in us , but lively and strong . though in this case it be very plain that temptations are only strong , and sin weak , and that grace is faithfully acting its part against the flesh , arguing , not that grace is so very weak , but that satan is more busy than ordinary ; the sins are not more than formerly , but the light that discovers them more is greater , and the conscience that resents the temptation is more tender . yet all this doth not at first give ease to the fears that are now raised up in the mind ; they find sin working in them , their expectations of attaining a greater conquest on a sudden , and with greater ease , are disappointed , ( and the desire of having much , makes a man think himself poor ) ; and withal they commonly labour under so much ignorance , or perverse credulity , that they conclude they consent to every thing which they are tempted to , insomuch that 't is long before these clouds do vanish , and the afflicted brought to a right understanding of themselves . . from some remarkable appearances of god , doth satan aggravate our sinful condition . if god shew any notable act of power , he makes the beams of that act reflect upon our unworthiness with a dazling light. when peter saw the power of christ in sending a great multitude of fishes into his net , ( having laboured all night before and caught nothing ) it gave so deep an impression to the conviction of his vileness , that he was ready to put christ from him as being altogether unfit for his blessed society , depart ( saith he ) from me , for i am a sinful man. if god discover the glorious splendor of his holiness , 't is enough to make the holiest saints ( such as job and isaiah ) to cry out they are undone , being men of unclean lips , and to abhor themselves in dust and ashes . the like may be said of any discovery of the rest of the glorious attributes of god. of all which satan makes this advantage , that the parties tempted should have so deep a consideration of their unworthiness , as might induce them to believe , ( as if it were by a voice from heaven ) that god prohibits them any approaches to him , and that they have nothing to do to take gods name within their mouths . and though these remarkable discoveries of god ( either by his acts of power and providence , or by immediate impressions upon the soul , in the height of contemplation ) have ordinarily great effects upon the hearts of his children , but not of long continuance : yet where they strike in with other arguments by which they were already staggered as to their interest in god , they mightily strengthen them , and are taken for no less than gods own determination of the question against them . but this is not all the use that satan makes of them ; for from hence he sometimes hath the opportunity to raise new accusations against them , and to tax them with particular crimes , which in a particular manner seem to prove them unregenerate . for what would seem to be a clearer character of a man dead in trespasses and sins , than a hard heart , that can neither be sensible of judgments nor mercies ? this he sometimes chargeth upon the children of god , from the great disproportion that they find in themselves , betwixt the little sence that they seem to have ( and that which is disproportionable , they reckon to be nothing , ) and the vast greatness of gods mercy or holiness . i have observed some to complain of utter unthankfulness , and insensibleness of heart ( from thence concluding confidently against themselves ) because , when god hath remarkably appeared for them , in deliverances from dangers , or in unexpected kindnesses , they could not render a thankfulness that carried any proportion to the mercy . while they were in the highest admiration of the kindness , saying , what shall i render to the lord ? they were quite out of the sight of their own sence and feeling , and thought they returned nothing at all , because they returned nothing equivalent to what they had received . others i have known , who from the confusion and amazement of their spirit , when they have been overwhelmed with troubles , have positively determined themselves to be sensless , stupid , past feeling , hardened to destruction : when in both cases any might have seen the working of their hearts to be an apparent contradiction to what satan charged them withal . for they were not unapprehensive either of mercies or judgments ; but on the contrary , had only a greater sence of them than they were able to manage . . to make full measure , satan doth sometimes aggravate the miscarriages of those whom he intends to accuse , by comparing their lives and actions with the holy lives of some eminent servants of god , especially such as they have only heard of , and not known personally . for so they have only their vertues represented , without their failings . here satan takes a liberty of declaming against them : and though he could never spare a saint a good word out of respect ; yet , that others might be put out of heart and hope , he will commend the holiness , strictness , care , constancy of dead saints to the skies . and then he queries , art thou such an one ? canst thou say thou art any thing like them , for a heavenly heart , a holy life , a contempt of the world , a zeal for god , for good works , for patient suffering ? &c. ( all this while not a word of their weaknesses ) . these ( saith he ) were the servants of the most high : their examples thou shouldst follow , if thou expectest their crown . had they any more holiness than they needed ? and if thouhast not so much , thou art nothing . what can humility , modesty , and sense of guilt , speak in such a case ? they go away mourning , their fears increase upon them ; and what god hath set before them ( in the examples of his servants ) for the increase of their diligence , they take to be as a witness against them , to prove them unconverted . . the last part of satan's sophistry , is to lessen their graces , that so he may altogether deny them . in this he proceeds upon such scriptures , as do assert the fruits of the spirit ; and urgeth for his foundation , that none are the children of god , but such as are led by the spirit ; and that he that hath not the spirit of christ , is none of his . the necessity of faith , love , patience , humility , with the fruits of these and other graces , he presseth ; but still in order to a demonstration ( as he pretends ) that such are not to be found in those , whose gracious state he calls into question , and consequently that they are not the children of god. the rule by which he manageth himself in this dispute , is this : the more graces are heightned in the notions , that must give an account of their nature and beings ; the more difficult it will be to find out their reality in the practice of them . his design then hath these two parts . . he heightens grace in the notion , or abstract , all he can . . he lessens it in the concrete , or practice , as much as is possible , that it may appear a very nullity , a shadow and not a substance . i shall speak a little of both . . as to the first part of his design , he hath many ways by which he aggravates grace in the notion . we may be sure if it lie in his way , he will not stick to give false definitions of grace ; and to tell men that it is , what indeed it is not . he is a lyar , and in any case whatsoever he will lie for his advantage , if he have hope his lye may pass for current ; but he cannot always use a palpable cheat in this matter , where the nature of any grace is positively determined in scripture , except it be with the ignorant , or where the nature of grace is made a business of controversie among men. i will not make conjectures what satan may possibly say , in belying the nature of grace , to make it seem to be quite another thing than it is ; but shall rather shew you the more usual plausible ways of deceit which herein he exerciseth ; and they are these that follow . . as the same graces have different degrees in several persons , and these different degrees have operations suitable ; some acts being stronger , some weaker , some more perfected and ripened , others more imperfect , and immature : so when satan comes to describe grace , he sets it forth in its highest excellencies , and most glorious attainments . you shall never observe him to speak of graces at their lowest pitch , ( except where he is carrying on a design for presumption , and then he tells men that any wishing , or woulding is grace ; and every formal [ lord forgive me ] is true repentance ) : but on the contrary he offers the highest reach of it , that any saint on earth ever arrived at , as essentially necessary to constitute its being ; and tells them if they have not that , they have nothing . let us see it in the particulars . . grace sometimes hath its extraordinaries ; ( as i may call them . ) we have both precept and example of that nature in scripture , which are propounded not as the common standard by which the being and reality of grace is to be measured , but as patterns for imitation , to provoke us to emulation ; and to quicken us in pressing forward . of this nature i reckon to be the example of moses , desiring to be blotted out of god's book ( whatever he meant by it ) in his love to the people ; and the like of the apostle paul , wishing himself to be accursed from christ for his brethrens sake . of this nature also we have many precepts ; as rejoyce evermore , of waiting and longing for the appearance of christ , of rejoycing when we fall into divers temptations ; and many more to this purpose , all which are heights of grace that do rarely appear among the servants of god , at any time . . grace hath sometimes its special assistances ; this is when the occasion is extraordinary , but the grace befitting that occasion is promised in ordinary , and ordinarily recieved . when god calls any to such occasions , though compared with that measure of grace , which usually is acted by the children of god upon ordinary occasions ; it is a special assistance of the spirit . of this nature , is that boldness which the servants of christ receive , to confess christ before men in times of persecution , and to die for the truth , with constancy , courage , and joy. . there are also singular eminencies of grace , which some diligent , careful , and choice servants of god attain unto , far above what the ordinary sort arrive at . enoch had his conversation so much in heaven , that he was said to walk with god. david's soul was often full of delight in god. some in the height of assurance , rejoyce in god , with joy unspeakable , and full of glory . moses was eminent in meekness ; job in patience ; the apostle paul in zeal , for promoting the gospel , &c. now satan , when he comes to question the graces of men , he presents them with these measures ; and if they fall short , ( as ordinarily they do ) he concludes them altogether graceless . . satan also can do much to heighten the ordinary work , and usual fruits of every grace . his art herein , lies in two things . . he gives us a description of grace as it is in it self , abstracted from the weakness , dulness , distraction , and infirmities that are concomitant with it , as it comes forth to practice . he brings to our view grace in its glory , and without the spots by which our weakness , and satan's temptation , do much disfigure it . . he presents us with grace in its whole body , compleated with all its members , faith , love , hope , patience , meekness , gentleness , &c. from both these , he sets before those whom he intends to discourage , a compleat copy of an exact holy christian : as if every true christian were to be found in the constant practice of all these graces at all times , on all occasions , and that without weakness or infirmity . whereas indeed , a true christian may be found sometimes evidently practising one grace , and weak , or at present defective in another . and sometimes the best of his graces is so interrupted with temptation , so clogged with infirmity , that its workings are scarce discernable . . he hath a policy in heightning those attainments and workings of soul , in things relating to god and religion , which are to be found in temporary believers ; which because they sometimes appear in the unconverted , as well as in the converted , ( though all unconverted men have them not ) are therefore called common graces . this he doth that he may from thence take occasion to disprove the real graces of the servants of god ; of whom better things , and things that accompany salvation ( that is special saving graces ) are to be expected , heb. . . his way herein is , . to shew the utmost bravery of these common graces , how much men may have , how far they may go , and yet at last come to nothing . for gifts they may have powerful eloquence , prophecy , understanding of mysteries , faith of miracles . for good works ; they may give their estates to relieve the poor : in moral vertues , they may be excellent , their illumination may be great ; they may taste the good word of god , and the powers of the world to come , heb. . . their conversation may be without offence , and their conscience honest , as paul's was before his conversion . . with these heights of common grace , he compares the lowest degree of special grace . and because the principles , motives , and ends , which constitute the difference betwixt these two , are ( as it were ) under-ground , more remote from sense and observation , and oftentimes darkned by temptation : he takes the boldness to deny the truth of grace , upon the account of the small inconsiderable appearance that it makes , confidently affirming , that special grace must of necessity make a far greater outward shew than these common graces . in what manner , and to what end , satan doth heighten grace in the abstract we have seen : it remains that we discover , . how he doth lessen grace in the concrete ; this is the center of his design . he would not extol grace so much , but that he hopes thereby to condemn the generation of the just , and to make it appear , that there are few or none , that are truly gracious . when he comes to apply all this to the condition of any child of god , he deals treacherously ; and his cunning consists of three parts . . he compares the present state of any one , with whom he deals , to the highest attainments and excellencies of grace ; allowing nothing to be grace , but what will answer these descriptions he had already given . here the tempter doth apparently make use of a false ballance , and a bag of deceitful weights . for thus he puts them to it : thou sayest thou hast grace , but thou dost altogether deceive thy self , for indeed thou hast none at all . compare thy self with others , that were in scripture noted , as undoubtedly gracious , and thou wilt see that in the ballance , thou art lighter than vanity . abraham had faith , but he believed above hope . moses and paul had love , but they manifested it by preferring their brethrens happiness before their own . david was a saint , but he had a heart ravished with god. the martyrs spoken of in heb. . they could do wonders ; they were above fears of men , above the love of the world ; they loved not their lives to the death : how joyfully took they the spoyling of their goods ? how couragiously did they suffer the sharpest torments ? besides ( saith he ) all the children of god are described is sanctified throughout , abounding with all fruits of righteousness ; their faith is working ; their love still laborious ; their hope produceth constant patience : what art thou to these ? that in thee which thou callest faith , or love , or patience , &c. 't is not fit to be named with these : thy fears may tell thee , that thou hast no faith , and so may thy works ; thy murmurings under god's hand is evidence sufficient , that thou hast no patience . the little that thou dost for god , or especially wouldst do , if it were not for thy own advantage , may convince thee that thou hast no love to him ; thy weariness of services and duties thy confessed unprofitableness under all , do proclaim thou hast no delight in god , nor in his ways . he further adds , for the confirmation of all this : consider how far temporaries may go , that shall never go to heaven . thou art far short of them ; thy gifts , thy works , thy vertues , thy illumination , thy conversation , thy conscientiousness are nothing like theirs : how is it possible then that such as one as thou ( a pittiful contemptible creature ) shouldst have any thing of true grace in thee ? thus he makes the application of all the discovery of grace , which he presented to them . though he needs not urge all these things to every one , any one of these particulars frequently serves the turn . when a trembling heart compares it self with these instances , it turns its back , yields the argument , and is ashamed of its former hopes , as those are of their former confidence , who flee from battel . hence then do we hear of these various complaints : one saith , alas ! i have no grace , because i live not as other saints have done in all exactness . another saith , i have no faith , because i cannot believe above reason , and contrary to sense , as abraham did . a third crys out , he hath no love to god , because he cannot find his soul ravished with desire after him . another thinks , he hath a hard heart , because he cannot weep for sin. another concludes against himself , because he finds not a present chearful resolve ( while he is not under any question for religion ) to suffer torments for christ . some fear themselves , because temporaries in some particulars , have much out-gone them . you see how complaints may upon this score , be multiplied without end ; and yet all this is but fallacy . satan tells them what grace is at the highest , but not a word of what it is at lowest : and so unskilful is a tossed , weak christian , that he in examining his condition , looks after the highest degrees of grace ( as affording clearer evidence ) and not after the sincerity of it ; which is the safest way for trial , where graces are weak . in a word , this kind of arguing is no better than that of children , who cannot conclude themselves to be men , because their present stature is little , and they are not as tall as the adult . . another part of his cunning in lessening the real graces of god's children , is to take them at an advantage , when their graces are weakest , and themselves most out of order . he that will chuse to measure a man's stature while he is upon his knees , seems not to design to give a faithful account of his height . no more doth satan , who , when he will make comparisons , always takes the servants of god at the worst . and indeed , many advantages do the children of god give him , insomuch that it is no wonder that he doth so oft baffle them , but rather a wonder that they at any time return to their comforts . . sometimes he takes them to task while they are yet young and tender , when they are but newly converted , before their graces are grown up , or have had time to put forth any considerable fruit. . or when their graces are tired out , by long or grievous assaults of temptation ; for then they are not what they are at other times . . when their hearts are discomposed , or muddied with fear ; for then their sight is bad , and they can so little judg of things that differ , that satan can impose almost any thing upon them . . sometimes he comes upon them , when some grace acts his part but poorly ( as not having its perfect work ) and is scarce able to get through , sticking as it were in the birth . . or when the progress of grace is small and imperceptible . . or while in the absence of the sun ( which produceth flowers , and fragrancy , and is the time of the singing of birds , cant. . , . ) it is forced to cast off its summer fruits of joy , and sensible delights ; and only produceth winter fruits , of lamenting after god , longing and panting after him , justifying of god in his dealings , and condemning it self ; all this while sowing in tears , for a more pleasing crop. . or while expectations are more than enjoyments , the man it may be promised himself large incomes of greater measures of comforts , ease , or strength , under some particular ordinances , or helps which he hath lately attained to ; and not finding things presently to answer what he hoped for , is now suspitious of his case , and thinks he hath attained nothing , because he hath not what he would . . sometimes satan shews them his face in this glass , when 't is foulest , through the spots of some miscarriage . . or he takes advantage of some natural defects , as want of tears , which might be more usual in former times , but are now dried up ; or from the ebbings and uncertainty of his a●●ections , which are never sure rules of trials . . or in such acts that are of a mixed nature in the principles and motives , where it may seem to be uncertain to which the act must be ascribed , as to the true parent . the heart of a gracious person being challenged upon any of these points , and under so great a disadvantage , being called out to give a proof of himself , especially in the view of grace set forth in all its excellency and glory , shall have little to plead , but will rather own the accusation . and the rather , because . it is another part of satan's cunning , to urge them ( whilst they are thus at a stand ) with a possibility , nay , a probability of their mistaking themselves , by passing too favourable an opinion formerly of their actions . to confirm them in this apprehension : . he lays before them the consideration of the deceitfulness of the heart , which ( being so , above all things , and desperately wicked , beyond ordinary discovery ) makes a fair way for the entertainment of a suspition of self-delusion in all the former hopes which a man hath had of himself . satan will plainly speak it : thou hast had some thoughts and workings of mind towards god , but seeing they carry so great a disproportion to rule and example , and come so far short of common graces ; 't is more than probable , that such poor , weak , confused appearances are nothing . how knowest thou that thine adherence to , and practice of the command and services of god are any more , than from the power of education , the prevalency of custom , or the impressions of moral swasion ? how dost thou know that thy desires after god , and thy delight in him , are any more than the products of natural principles , influenced by an historical faith of scripture doctrine ? 't is oftentimes enough for satan to hint this : a suspitious heart ( as it were greedy of its own misery ) catcheth at all things that make against it : and hence complains ; that it hath no grace because it sees not any visible fruits , or makes not a sufficient appearance at all times , when opposed , or resisted ; or because it wants sensible progress , or gives not the summer fruits of praises , rejoycings , and delights in god ; or because it seems not to meet with remarkable improvements in ordinances ; or because it cannot produce tears , and raise the affections ; and because the party doth not know but his heart might decieve him , in all that he hath done . which the devil yet further endeavoureth to confirm , . by a consideration of the seeming holiness and graces of such , as believed themselves to be the children of god , and were generally by others reputed so to be ; who yet , after a glorious profession , turned apostates . this being so great and undeniable an instance of the hearts deceitfulness , makes the poor tempted party conclude , that he is certainly no true convert . thus have we seen satan's sophistry in the management of those five grand topicks , from whence he draws his false conclusions against the children of god , pretending to prove that they are not converted ; or at least , if they be in a state of grace , that they in that state , are in a very bad unsuitable condition to it . ( for if his arguments fall short of the first , they seldom miss the latter mark . ) this was his first engine . now follows . . the other engine by which he fixeth these conclusions , which though it be not argumentative , yet it serves to sharpen all his fallacies against the comforts of god's children ; this is fear , which together with his objections he sends into the mind . that satan can raise a storm and commotion in the heart by fear , hath been proved before . i shall now only in a few things shew , how he doth forward his design , by astonishing the heart with his frightful thundrings . . his objections being accompanied with affrightments , they pass for strong undeniable arguments , and their fallacy is not so easily detected . fear , as well as anger , darkens reason , and disables the understanding to make a true faithful search into things , or to give a right judgment : as darkness deceives the senses , and makes every bush affrightful to the passenger ; or as muddied waters hinder the sight : so do fears in the heart disable a man to discover the silliest cheat that satan can put upon it . . they are also very credulous . when fear is up , any suggestion takes place . as suspitious incredulity is an effect of joy , ( the disciples at first hearing that christ was risen , for joy believed it not ) so suspitious credulity is the effect of fear . and we shall observe several things in the servants of god , that shew a strange inclination , as it were a natural aptitude to believe the evil of their spiritual estate which satan suggests to them . as . there is a great forwardness , and precipitancy in the heart , to close with evil thoughts raised up in us . when jealousies of god's love are injected , there is a violent hastiness , forthwith ( all calm deliberation being laid aside ) to entertain a belief of it . this is more than once noted in the psalms . in this case , david acknowledgeth this hasty humour ; i said in my haste , psal . . . and psal . . . this hasty forwardness to determine things that are against us , without due examination , asaph calls a great weakness ; this is my infirmity , psal . . . . there is observable in those that are under spiritual troubles , a great kind of delight , ( if i may so call it ) to hear threatnings rather than promises ; and such discourses as set forth the misery of a natural state , rather than such as speak of the happiness of the converted : because these things , in their apprehension , are more suitable to their condition , and more needful for them , in order to a greater measure of humiliation , which they suppose to be necessary . however , thus they add fuel to the flame . . they have an aptitude to hide themselves from comfort , and with a wonderful nimbleness of wit and reasoning , to evade , and answer any argument brought for their comfort ; as if they had been volunteers in satans service , to fight against themselves . . they have also so great a blasting upon their understanding , that satan's tempting them to doubt of their good estate , is to them a sufficient reason to doubt of it ; and that is ground enough for them to deny it , because satan questions it . . these fears make all satan's suggestions strike the deeper , they point all his arrows , and make them pierce ( as it were ) the joynts and marrow ; they poyson and envenom them to the great increase of the torment , and hinderance of the cure ; they bind the objections upon them , and confirm them in a certain belief that they are all true . we have now viewed satan's engines and batteries against the servants of the lord , for the destuction of their joy and peace , by spiritual troubles ; but these are but the beginnings of sorrows , if compared with those distresses of soul , which he sometimes brings upon them . of which next . chap. ix . of his fourth way to hinder peace , by spiritual distresses . . the nature of these distresses , the ingredients and degrees of them . whether all distresses of soul arise from melancholy ? . satan's method in working them , the occasions he makes use of , the arguments he urgeth , the strengthening of them by fears . . their weight and burthen explained in several particulars . some concluding cautions . the last sort of troubles by which satan overthrows the peace of the soul , are spiritual distresses ; these are more grievous agonies of soul , under deepest apprehensions of divine wrath , and dreadful fears of everlasting damnation , differing in nature and degree , from the former sorts of troubles ; though in these satan observes much what the same general method , which he used in spiritual troubles last mentioned . for which cause , and also that these are not so common as the other , i shall speak of them with greater brevity . herein i shall shew , . their nature . . satan's method in working them . . their weight and burthen . . the nature of spiritual distresses will be best discovered , by a consideration of those ingredients of which they are made up , and of the different degrees thereof . . as to the ingredients , there are several things that do concur for the begetting of these violent distresses . as , . there is usually a complication of several kinds of troubles . sometimes there are outward troubles , and inward discomposures of spirit arising from thence ; sometimes affrightments of blasphemous thoughts long continued , and usually spiritual troubles ( in which their state or condition have been called to question ) have gone before . heman ( who is as famous an instance in this case , as any we meet withal in scripture ) in psal . . seems not obscurely to tell us so much ; his soul was full of troubles , ver . . and in ver . . he complains that god had afflicted him with all his waves : and that these were not all of the same kind ( though all concurred to the same end ) he himself explains , ver . , . where he bemoans himself for the unkindness of his friends : thou hast put away mine acquaintance ; lover and friend hast thou put far from me . . these troubles drive at a further end than any of the former ; for their design was only against the present quietness and peace of god's children , but these design the ruine of their hopes for the future ; they are troubled , not for that they are not converted , but for that they expect never to be converted . this is a trouble of an high nature , making them believe that they are eternally reprobated , cut off from god for ever , and under an impossibility of salvation . . these troubles have the consent and belief of the party . in some other troubles satan disquieted the lords servants , by imposing upon them his own cursed suggestions , violently bearing in upon them temptations to sin and blasphemy , or objections against their state of regeneration , while in the mean time they opposed and refused to give consent ; but in these satan prevails with them , to believe that their case is really such as their fears represent it to be . . they are troubles of a far higher degree than the former , the deepest sorrows , the sharpest fears , the greatest agonies . heman , psal . . ver . , . calls them terrours even to distraction : while i suffer thy terrours , i am distracted ; thy fierce wrath goeth over me , thy terrours have cut me off . . there is also god's deserting of them in a greater measure than ordinary , by withdrawing his aids and comforts . and ( as mr. perkins notes ) if the withdrawing of grace be joyned with the feeling of god's anger , thence ariseth the bitterest conflict , that the soul of a poor creature undergoes . . as to the different degrees of spiritual distresses , we must observe : that according to the concurrence of all , or fewer of those ingredients ( for they do not always meet together , though most frequently they do ) and according to the higher , or lower degrees in which these are urged upon the conscience , or apprehended and believed by the troubled party ; these agonies are more or less , and accordingly we may distinguish them variously . as , . some are desperate terrours , of cursed reprobates under desperation . these terrours in them , are in the greatest extremity , the very pit of misery , of the same nature with those of the damned in hell , where the worm that never dies , is nothing else but the dreadful vexation and torment of an accusing conscience . they are commonly accompanied with blaspheming of god , and an utter rejection of all means for remedy ; and though they sometimes turn to a kind of secure desperation , ( by which ( when they see it will be no better ) they harden themselves in their misery , and seek to divert their thoughts ) as cain did , betaking himself to the building of cities . and esau , when he had sold his birth-right , despised it , and gave himself up to the pursuit of a worldly interest ; yet sometimes these terrours end in self-murther , as in judas , who being smitten with dread of conscience , went and hanged himself . we have many sad instances of these desperate terrours . cain is the first we read of , and though the account the scriptures give of him be but short , yet 't is sufficient to let us see what his condition was , gen. . . to . first , he was cursed from the earth . of this part of his curse , there were two branches ; . that his labour and toyl in tillage should be great , and greatly unsuccessful ; for thus god himself explains it , ver . . when thou tillest the ground , it shall not henceforth yield unto thee her strength . the earth was cursed with barrenness before to adam , but now to cain it hath a double curse . . that he should be a man of uncertain abode in any place ; a fugitive and a vagabond shalt thou be in the earth : not being able to stay long in a place , by reason of the terrours of his concience . his own interpretation of it , ver . . shews , that herein lay a great part of his misery ; thou hast driven me out this day from the face of the earth . by which it appears , that he was to be as one that was chased out of all society , and as one that thought himself safe in no place . secondly , he was hid from the face of god ; that is , he was doomed to carry the inward feeling of god's wrath , without any expectation of mercy . thirdly , his mind being terrified under the apprehension of that wrath , he crys out , that his sin was greater than it could be pardoned ; or that his punishment was greater than he could bear . ( for the word in the original , signifies both sin , and punishment . ) take it which way you will , it expresseth a deep horrour of heart . if in the former sense , then it signifies a conviction of the greatness of his sin to desperation ; if in the latter sense , then 't is no less than a blasphemous reflection upon god , as unjustly cruel . fourthly , this horrour was so great , that he was afraid of all he met with , suspecting every thing to be armed with divine vengeance against him ; every one that findeth me , shall slay me . or if that speech was a desire , that any one that found him might kill him , ( as some interpret ) it shews that he preferred death before that life of misery . it seems then , that god smote him with such terrour and consternation of mind , and with such affrightful trembling of body , for his bloody fact , that he was weary of himself , and afraid of all men , and could not stay long in a place . by these tokens ( or some other way ) god sets his mark upon him , as upon a cursed miscreant , to be noted and abhorred of all . such another instance was lamech , of whom the same chapter speaks . . the sting of conscience was so great , that he is forced to confess his fault : ( the interpretations of those , that take it interrogatively ; have i slain ? or , if i have , what is that to you ? &c. are upon many accounts improper ; much more are those so , that take it negatively ) . which , whether it were the abomination of poligamy , ( as some think ) by which example he had destroyed more than cain did ; or if it were murther in a proper sense ( as the words and context plainly carry it ) 't is not very material to our purpose ; however god smote him with horrour , that he might be a witness against himself . . he accuseth himself for a more grievous sinner , and more desperate wretch by far than cain : if cain ( ver . . ) shall be avenged seven-fold , truly lamech seventy and seven-fold . which is as much as to say , that there was as much difference 'twixt his sin and cain's , as betwixt seven , and seventy seven . . it seems also by his discourse to his wives , that he was grievously perplexed with inward fears ; suspecting ( it may be ) his very wives ( as well as others ) might have private combinations against him , for the prevention whereof , he tells them by cain's example of god's avenging him . these two early examples of desperation the beginning of the world affords , and there have been many more since , as esau and judas . of late years we have the memorable instance of francis spira , one of the clearest and most remarkable examples of spiritual horrour , that the latter ages of the world were ever acquainted with ; yet i shall not dare to be confident of his reprobation , as of cain's and judas's , because the scripture hath determined their case , but we have no such certain authority to determine his . . there are also distresses from melancholy , which may be further differenced according to the intenseness , or remisness of the distemper upon which they depend . for sometimes the imagination is so exceedingly depraved , the fears of heart so great , and the sorrows so deep , that the melancholy person crying out of himself , that he is damned , under the curse of god , &c. appears to be wholly besides himself ; and his anguish to be nothing else , but a delirous irrational disturbance . there are too many sad instances of this : some i have known , that for many years together , have laboured under such apprehensions of hell and damnation , that they have at last proceeded to curse , and blaspheme god in a most dreadful manner ; so that they have been a terrour to all their friends and acquaintance . and though sometimes they would fall into fits of obstinate silence , yet being urged to speak , they would amaze all that were about them , with the confident averment of their damnation ; with horrible out-crys of their supposed misery and torments , and with terrible rage against heaven . some in this distemper , will fancy themselves to be in hell already , and will discourse as if they saw the devils about them , and felt their torture . such as these give plain discovery by their whole carriage under their trouble , and some concomitant false imaginations about other things , ( as when they fancy themselves to be in prison , or sentenced to death , and that torments , or fire , are provided for them by the magistrate , &c. ) that 't is only melancholy ( perverting their understanding ) that is the cause of all their sorrow . others there are , who are not altogether irrational , because in most other things their understanding is right ; yet being driven into melancholy upon the occasion of crosses , or other outward afflictions , they at last six all their thoughts upon their souls , and now their fancy becoming irregular in part , the whole of the irregularity appears only in that , wherein they chiefly concern themselves . hence they misjudg themselves , and condemn themselves to everlasting destruction ; sometimes without any apparent cause , and sometimes they accuse themselves of such things as they never did ; they fear and cry out they are damned , but they cannot give a particular reason , why they should entertain these fears , neither can they shew any cause why they should refuse the comforts of the promises that are offered , but they say , they know , or are perswaded it is so ; upon no better account than this , it is so , because it is so . or if they give reasons of their imagination , they are commonly either feigned , or frivolous , and yet in all other matters they are rational , and speak or act like men in their right minds . of both these kinds of desperation i shall speak nothing further ; 't is enough to have noted that such there are , because the cure of the former is impossible , and the cure of the latter doth wholly depend upon physick . some may possibly question , whether all extraordinary agonies of soul , upon the apprehension of eternal damnation , be not the fruits of melancholy ? and if not , then what may the difference be betwixt those that proceed from melancholy , and those that are properly the terrours of conscience ? as to the first part of the question , i answer , . that all spiritual distresses , are not to be ascribed to melancholy . for , . there are some melancholy persons who are never more free from spiritual troubles ( though frequently accustomed to them at other times ) than when ( upon the occasion of some special trouble , or sickness , threatning death ) there is greatest cause to fear such onsets upon the increase of melancholy ; some such i have known . . sometimes these distresses come suddenly , their conscience smiting them in the very act of sin ; and these persons sometime such , as are not of a melancholick constitution . spira was suddenly thunder-struck with terrours of conscience , upon his recantation of some truths which he held ; and so were some of the martyrs . sometimes terrours that have continued long , and have been very fierce , are removed in a moment . now , 't is not rational to say , that melancholy only occasioned all such troubles , where in bodies that are not naturally of that complexion , ( and some such have been surprised with terrours of conscience ) : if we will take a liberty to suppose an accidental melancholy , we must of necessity allow some time ; and ( usually ) some precedaneous occasion , to mould them into such a distemper . neither do the fears of melancholy cease on a sudden , but abate gradually , according to the gradual abatement of the humour . to say that cain's , or judas's dispair were the invasions of strong melancholy , is not only beyond all proof , but also probability . neither is it likely that david ( whose ruddy countenance , and inclination to musick , are tokens of a sanguine complexion ) was always melancholick under his frequent complaints of spiritual trouble . . they that read the story of spira , and observe his rational serious replies , to the discourses that were offered him for his comfort , and his carriage all along , will have no cause to conclude his trouble to be only melancholy ; neither did the sober judicious by-standers ascribe his distress to any such cause . . the agony of christ upon the cross , under the sense of divine wrath for our sins , ( though it were without desperation ) is an undeniable proof , that there may be deep sense of god's displeasure upon the soul of man ; which cannot be ascribed to melancholy . . i answer , that it is not to be denied , but that god may make use of that humour as his instrument , for the increase and continuance of terrours upon the consciences of those , whom he thinks fit to punish ( for any provocation ) with spiritual desertion . as he made use of that distemper to punish saul and nebuchadnezzar . i speak not here of those distresses which are nothing else but melancholy , ( such as those before mentioned , of which physicians have given us frequent histories ) though in this case , the secret ways of god's providences are to be adored with humble silence ; but of those terrours of conscience which have a mixture of melancholy to help them forward , yet so , as that the judgment and reason are not thereby perverted . spira , when his case was hastily concluded , by an injudicious friend , to be a strong melancholy , made this reply : well , be it so , seeing you will needs have it so ; for thus also is god's wrath manifested against me . — which shews , . that he believed , god doth sometimes manifest his wrath against man by melancholy . and , . that he denied this to be his condition : for he still concluded , that god sent the terrours of his wrath immediately upon his conscience , as the sentence of his just condemnation , for denying christ . now when god doth make use of melancholy , as his instrument in satan's hand , to make the soul of man more apprehensive of his sin and god's wrath , ( though he doth not always make use of this means , as hath been said ) while he still preserves the understanding from false imaginations . the distress is still rational , and we have no cause to make any great difference betwixt these troubles that have such a mixture of melancholy , and such as have not . neither must we say , that then 't is in the power of the physician to remove , or mitigate such spiritual distresses . for if god see it fit to make use of melancholy for such a purpose , he can suspend the power of physick , so that it shall not do its work till god hath performed all his purpose . and the unsuccessfulness of remedies in this distemper , ( while it seems to be wonderfully stubborn , in resisting all that can be done for cure ) is more to be ascribed ( in some cases ) to god's design , than every physician doth imagine . as to the latter part of the question . how the terrours of melancholy , and those of conscience are to be distinguished , i shall only say this : that ( as i said ) we are not much concerned to make any distinction , where the distressed party acts rationally . 't is true , something may be observed from these mixtures of melancholy ; and thence may some indications be taken by the friends of the distressed , which may be of use to the afflicted party . physick in this case is not to be neglected , because ( though god may permit that distemper in order to the terrour of the conscience ) we are not of god's counsel , to know how high he would have it to go , nor how long to continue ; but 't is our duty ( with submission to him ) to use all means for help . however , seeing the physician is the only proper judg of the bodily distemper , it were improper to speak of the signs of melancholy in these mixt cases , to those that cannot make use of them . and as for these distresses of melancholy that are irrational , they are of themselves so notorious , that i need not give any account of them . there is usually a constitution inclining that way , and often the parents , or friends of the party , have been handled in the same manner before ; or if their natural temper do not lead them that way , there is usually some cross , trouble , disappointment , or the like outward affliction that hath first pressed them heavily , and by degrees hath wrought them into melancholy , and then afterward they come to concern themselves for their souls . ( as that woman in platers observations , who being long grieved with jealousie upon grounds too just , at last fell into grievous dispair , crying out ; that god would not pardon her ; that she was damned ; that she felt hell already , and the torments of it , &c. ) or there are some concomitant delirium's , imaginations apparently absurd , or false , &c. all which give plain discoveries of irrational distresses . and if there remained any doubt concerning them , the consideration of all circumstances together , by such as are sober and judicious , would easily afford a satisfaction . . having now confined the discourse to the spiritual distresses of god's children , that are not so oppressed with melancholy , as to be misled with false imaginations ; i must next , concerning these distresses , offer another observable distinction , which is this : that they are either made up of all the five forementioned ingredients , or only of some of them , and so may be called total , or partial ; though in each of these there may be great differences of degrees . . sometimes then the children of god may be brought into total distresses of conscience , even with desperation , and ( that which is more hideous ) with blasphemy . if mr. perkins his observation hold true , who tells us , that they may be so over-charged with sorrow , as to cry out they are damned , and to blaspheme god. and we have no reason to contradict it , when we observe how far david went in his haste , more than once . and whatever may be the private differences betwixt these and the reprobates , in their agonies ( as differences there are , both in god's design , and their hearts , though not visible ) yet if we compare the fears , troubles , and speeches of the one and the other together , there appears little or no difference which by-standers can certainly fix upon . if it seems harsh to any , that so horrid a thing as despair should be charged upon the elect of god , in the worst of their distresses , it will readily be answered ; . that if we suppose not this , we must suppose that which is worse . if we like not to say , that god's children may fall into despair ; we must conclude ( very uncharitably ) that they that fall into despair , are not god's children . . 't is easie to imagine a difference betwixt partial and total dispair , betwixt imaginary and real . the children of god , under strong perturbation of spirit , may imagine themselves to do what they do not , and so may bear false witness against themselves ; professing that all their hope of salvation is lost , when yet the root of their hope may still remain in their hearts undiscovered . the habit may be there , when all visible acts of it are at present suspended , or so disguised in a croud of confused expressions , that they cannot be known . or , if they have real distrust of their salvation , yet every fit of real diffidence , is not utter desperateness ; neither will it denominate a man to be totally desperate , any more than every error , even about fundamentals , will denominate a man an heretick . for as it must be a pertinacious error in fundamentals that makes an heretick , so it must be a pertinacious diffidence that makes a man truly desperate . . but sometimes the children of god have only partial distresses . that is , they may have a great measure of some of the ingredients , without mixture of the rest . particularly , they may have a great measure of the sense of divine wrath and desertion , without desperation . the possibility of this is evident , beyond exception , in the example of our blessed saviour , when he cry'd out , my god , my god , why hast thou forsaken me ? none can ascribe desperation to him , without blasphemy ; and if they should , the very words , my god , my god , ( expressing his full and certain hope ) do expresly contradict them . such an instance , of spiritual distress without desperation , i take heman to be . how high his troubles were , is abundantly testified in psal . . and yet that his hope was not lost , appears not only by his prayer for relief in the general ; ( for hope is not utterly destroyed , where the appointed means for help are carefully used , ) but by the particular avouchment of his hope in god , in the first verses of that psalm , o lord god of my salvation , i have cried day and night before thee . . the last difference of spiritual distresses which i shall observe , is this ; that some are more transient fits and flashes of terror , under a present temptation , which endure not long ; others are more fixed and permanent . the less durable distresses may be violent and sharp , while they hold . temptations of diffidence may strongly possess a child of god , and at first may not be repelled ; and then before their faith can recover it self , they vent their present sad apprehensions of their estate , as jonah did , jon. . . i said i am cast out of thy sight . many such fits david had , and in them , complained at this rate , why hast thou forsaken me ? why castest thou off my soul ? psal . . . i said in my haste , i am cut off from before thine eyes . psal . . . i said in my haste , all men are lyars . which was a great height of distrust , and too boldly reflecting upon god's faithfulness , considering the special promises that god had made to him . such sharp fits were those of bainham , and bilney , martyrs , whose consciences were so sorely wounded for recanting the truth which they professed , that they seemed to feel a very hell within them . the more fixed distresses , as they are of longer continuance , so they are often accompanied with the very worst symptomes : for when in these agonies , no sun nor star of comfort appears to them for many days , all hope that they shall be saved seems to be taken away ; and being tired out with complaints and importunities , without any answer , they at last reject the use of means . some have lain many years ( as the paralytick man at the pool of bethesda ) without cure. some from their youth up , as heman complains . some carry their distresses to their death-bed , and it may be , are not eased till their souls are ready to depart out of their bodies , and then they often end suddenly and comfortably . some , i could tell you of , who on their death-bed after grievous terrours , and many out-crys , concerning their miseries of blackness and darkness for ever , lay long silent ; and then on a sudden brake out into raptures of joy , and adoring admiration , of the goodness of god , using that speech of the apostle , rom. . . o the depth of the riches , both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ! others go out of the world in darkness , without any appearance of comfort : such an instance was mr. chambers , ( as the story of his death testifies ) mentioned by mr. perkins , in his treatise of desertions , of whom this account is given ; that in great agonies he cried out , he was damned , and so died . the case of such is surely very sad to themselves , and appears no less to others ; yet we must take heed of judging rashly concerning such . nay , if their former course of life hath been uniformly good , ( for who will reject a fine web of cloth ( as one speaks ) for a little course list at the end , ) especially if there be any obscure appearance of hope . ( as that expression of mr. chambers , [ o that i had but one drop of faith ! ] is by mr. perkins supposed to be ) ; we ought to judg the best of them . we have seen the nature of spiritual distresses , in the ingredients and differences thereof . we are now to consider , . satan's method in procuring them : which consists , . in the occasions which he lays hold on for that end . . in the arguments which he useth . . in the working up of their fears , by which he confirms men in them . . as to the occasions : he follows much the same course which hath been described before in spiritual troubles ; so that i need not say much , only i shall note two things . . that it makes much for satan's purpose , if the party against whom he designs , have faln into some grievous sins . sins of common magnitude , do not lay a foundation suitable to the superstructure which he intends ; he cannot plausibly argue reprobation , or damnation from every ordinary sin ; but if he finds them guilty of something extraordinary , then he falls to work with his accusations . the most usual sins which he takes advantage from , are ( as mr. perkins observes ) those against the third , sixth , and seventh command ; sometimes those against the ninth . murther , adultery , perjury , and the wilful denial of truth against conscience , are the crimes upon which he grounds his charge , but most usually the last . upon this the distressed spira , and some of the martyrs . as for the other , the more private they are , satan hath oft the more advantage against them , because god's secret and just judgment , will by this means bring to light the hidden things of darkness ; and force their consciences to accuse them , of that which no man could lay to their charge , that he might manifest himself to be the searcher of the hearts , and trier of the reins . thus have many been forced to disclose private murthers , secret adulteries , and to vomit up ( though with much pain and torture ) that which they have by perjury , or guile , extorted from others . . where satan hath not these particular advantages , he doth endeavour to prepare men for distresses , by other troubles long continued . all men that are brought to dispair of their happiness , must not be supposed to be greater sinners than others ; some are distressed with fears of eternal damnation , that are in a good measure able to make job's protestation in these cases : that their heart hath not been deceived by a woman : that they have not laid wait at their neighbours door : that they have not lift up their hand against the fatherless , when they saw their help in the gate ; that their land doth not cry against them , nor the furrows thereof complain ; that when they saw the sun when it shined , or the moon walking in brightness , their heart hath not been secretly enticed , nor their mouth kissed their hand ; that they rejoyced not in the destruction of him that hated them , nor lift up themselves when evil found him , &c. notwithstanding all which their fears are upon , and prevail against them . but then before satan can bring them to consent to such dismal conclusions against themselves , they must be extraordinarily fitted to take the impression ; either tired out under great afflictions , or long exercised with fears about their spiritual estates , without intermixture of comfort , or ease , or their faculties broken and weakned by melancholy . any of these give him an advantage equivalent to that of great sins . for though he cannot say to these , your sins are so enormous , that they are ( considered themselves together with their circumstances ) sad signs or reprobation ; yet he will plead that god's carriage towards them , doth plainly discover that he hath wholly cast them off , and left them to themselves , without hope of mercy . . as for the arguments which he useth , they are much-what from the same topicks which he maketh choice of in bringing on spiritual troubles . only as he aims at the proof of a great deal more against god's children , than that they are not converted ; so accordingly he scrues up his mediums for proof to an higher pin . his arguments are , . from scriptures wrested , or misapplied . his choice of scriptures for this purpose , is of such places as either seem to speak most sadly the dangerous and fearful estate of men , according to the first view and literal representation of them , through the unskilfulness of those that are to be concerned ; or of such places as do really signifie the miserable unhappiness of some persons , who through their own fault , have been cut off from all hope , and the possibility of the like to some others for the future . so that in framing arguments from scripture , the devil useth a twofold cunning . . there are some scriptures which have the word damnation in them , applied to some particular acts and miscarriages of men ; when yet their intendment is not such as the word seems to sound , or as he would make them to believe . now , when he catcheth a child of god in such acts as are there specified , ( if he finds that his ignorance , or timerousness is such , as may render the temptation feazible ) he presently applies damnation to them by the authority of those texts . for instance , that text of rom. . . hath been frequently abused to that end ; he that doubteth , is damned if he eat . — the word damned there , strikes deep with a weak troubled christian , that is not skilful in the word of righteousness . for whether satan apply it to sacramental eating ( as sometimes he doth to the ignorant , though contrary to the purpose of the text , ) or to doubting in the general , he makes this conclusion out of it : thou doubtest , or thou hast eaten the sacrament doubtingly , therefore there is no hope for thee ; thou art damned . whereas all this while , the devil doth but play the sophister in the abuse of the signification of words . for that scripture evidently relates to the difference that then was in the church , about eating those meats that were unclean by moses's law : in which case the apostle doth positively declare , that the difference betwixt clean and unclean meats , is taken away ; so that a christian might with all freedom imaginable , eat those meats that were formerly unclean , with this proviso , that he were fully perswaded in his own mind . the necessity of which satisfaction , he proves from this , that otherwise he should offend his own conscience , which in that case must needs condemn him ( and that 's the damnation that is there spoken of ) ; as is more evident by comparing this verse with the next foregoing ; happy is he that condemneth not himself . but he that doubteth , doth condemn himself , because he eats not of faith ; that is , from full perswasion of the lawfulness of the thing . this scripture then hath nothing at all in it , to the purpose for which satan brings it ; it doth not speak of any finall sentence of condemnation passed upon a man for such an act ; all , and the utmost that it saith , is only this , that it is a sin to go against the perswasion of conscience , and consequently it puts no man further off salvation , than any other sin may do ; for which , upon repentance , the sinner may be pardoned . another text which satan hath frequently abused , to the very great prejudice of many , is that of cor. . . he that eateth and drinketh unworthily , eateth and drinketh damnation to himself . with this scripture he insults over the humble fearful christian , who is sensible of his unworthiness of so great a priviledg . sometimes he keeps him off long from the sacrament of the lord's supper , upon this very score ; that such an unworthy wretch ought not to make such near and familiar approaches to christ . and if at last he is perswaded to partake of this ordinance , then ( taking the advantage of the parties consciousness of his great vileness , and the very low thoughts which he entertains of himself ) he endeavours to perswade him , that now he hath destroyed himself for ever , and run upon his own irrecoverable damnation . thus he pleads it ; can any thing be more plain , than that thou hast eaten and drunken unworthily ? thy own conscience tells thee so : and can any thing be more positively asserted than this , that he that doth so , eateth and drinketh damnation to himself ? what then canst thou think of thy self , but that thou art a damned wretch ? neither do i speak barely , what may be supposed satan would say in this matter , but what may be proved by many instances he hath said and urged upon the consciences of the weak , who have from hence concluded ( to the great distress of their souls ) that by unworthy receiving of the sacrament , they have sealed up their own condemnation ; and all this by abusing and perverting the sense of this text. for the unworthy receiving , doth relate to the miscarriages which he had taxed before , and it implies a careless , prophane eating ; such as might plainly express the small , or unworthy esteem that they had in their hearts for that ordinance . and the damnation there threatned , is not finall and irrecoverable damnation , but temporal judgment ; as the apostle himself doth explain it , in the next verses : for this cause many are sickly . — and if we would judg our selves , we should not be judged . — that is ( as he further explains it ) we should not be thus chastned , or afflicted ; and the word translated damnation , doth signifie judgment . at the furthest , if we should take it for the condemnation of hell , all that is threatned would be no more than this ; that such have deserved , and god in justice might inflict the condemnation of hell for such an offence : which is not only true of this sin , but of all others , which still do admit of the exception of repentance . all this while this is nothing to the poor humbled sinner , that judgeth himself unworthy in his most serious examination , and greatest diligence . satan here plays upon the unexactness of the translation , and the ignorance of the party in criticisms ; for 't is not every one that can readily answer such captious arguments . . but he hath another piece of cunning , which is this : he doth by a sigular kind of art , threap upon men some scripture that really speaks of eternal condemnation , without any sufficient evidence in matter of fact for the due application of them , only because they cannot prove the contrary . his proceeding herein is to this purpose : first , ( after he hath prepared his way , by forming their minds to a fearful suspition of their estate ) he sets before them such scriptures as these ; god hardned the heart of pharaoh : he hath prepared vessels of wrath , fitted for destruction . christ prayed not for the world : and that concerning the jews , he hath blinded their eyes , and hardned their hearts , secondly , he confidently affirms , that they are such . thirdly , he puts them to prove the contrary , and herein he sends them to the search of god's eternal decrees ; in which art , satan ( like an ignis fatuus ) leads them out of the way . and though he cannot possibly determine what he affirms , he shifts off the positive proof from himself , and leaves it upon them to make out , that they are not thus determined of by god's unchangeable purpose . and because the tempted ( under so great a cloud ) have no such perswasion of their present graces , as may enable them to make sure their election , by the fruits of their vocation , they are beaten off from their hold and are brought to believe that the argument is unanswerable : because they cannot say they are converted , they conclude they must be damned ; overlooking the true answer that they might make , by keeping close to the possibility , or probability that they may be converted , and so escape the damnation of hell. this general hope being of such high concern to the distressed , ( for 't is the first thing that must relieve them , till better evidence come in ) it is satan's great policy to cheat them of it , which he often doth by this method now declared . . satan doth mainly endeavour to misrepresent god to troubled souls , and from thence he draweth out arguments against them . in the former case of spiritual troubles , he misrepresents god , in that he represents only some attributes of his , not only distinct from , but in opposition to others , by which he labours to conceal the sweet and beautiful harmony that is among them ; and also to make one attribute , an argument against the comfortable supporting considerations , which another would afford . he insists upon god's justice without respect of mercy , upon his holiness , without any regard of his gracious condescentions to the infirmities of the weak . but when it is his business to bring any under spiritual distresses , he then misrepresents god at an higher rate , and sticks not to asperse him with abominable falshoods . there are two lies which he commonly urgeth at this time . . he represents god as a cruel tyrant , of a rigorous unmerciful disposition , that delights himself in the ruine and misery of men. to this purpose he rakes together the harshest passages of the scripture , that speak of god's just severity against the wilful obstinate sinners , that stubbornly contemn his offers of grace . god indeed hath cleared himself of this aspersion , by solemn oath , ezek. . . as i live , saith the lord god , i have no pleasure in the death of the wicked , but that the wicked turn from his way and live . yet the tempted will sooner believe satan's suggestion than god's oath ; partly because the sense of their vileness doth secretly sway them to think , there is reason that he should be so ; partly because their fears incline them to suspect the worst ; and partly the uneasie ●ossings of their mind long continued , reviveth the natural frowardness of the spirit against god. which , how apt it is ( when fretted with vexation ) to entertain harsh thoughts of god ? may be seen in the answer of the slothful servant to his lord , who returned his talent back again unimproved , with a reflection : importing that his master was such as none could please ; so severe , that he was discouraged from making any attempt of serving him acceptably , mat. . . he said , lord , i know thee that thou art an hard man● reaping where thou hast not sown , and gathering where thou hast not strawed . . he belies god further , by representing him as designing the ruine and misery of the tempted person in particular . he would make him believe that god had a particular spleen ( as it were ) against him above other men ; and that in all his dealings with , or concerning him , he is but as a bear lying in wait , and as a lyon in secret places , ready to take any advantage to cut him off . and accordingly he gives no other interpretation of all the ways of god , but such as make them look like tokens of finall rejection of those that are concerned in them . if there be upon them outward afflictions , he tells them , these are but the forerunners of hell : if they lie under inward sense of wrath , he calls that the first-fruits of everlasting vengeance : if any particular threatning be impressed upon their consciences by the spirit of god , in order to their humiliation and repentance ; he represents it as god's final sentence , and absolute determination against them . if for caution , god see it fit to set before them the examples of his wrath , ( as it is very frequent for him to do , lest we should fall after the same example of vnbelief , pet. . . cor. . . ) satan perverts this to that which god never intended , for he boldly asserts , that these examples prognosticate their misery ; and that god signifies by them , a prediction of certain unavoidable unhappiness . this must be observed here , that these misrepresentations of god , are none of satan's primary arguments ; he useth them only as fresh reserves to second others . for where he finds any wing of his batalions ready to be beaten , he comes up with these supplies to relieve them . for indeed , these considerations of god's severity in the general , or of his special resolve against any in particular , are not of force sufficient to attaque a soul , that is within the trenches of present peace ; they are not of themselves proper mediums to produce such a conclusion . though we suppose god severe , ( except we should imagine him to be an hater of mankind universally ) we cannot thence infer the final ruine of this , or that individual person . and besides , ( that these are unjustifiable falshoods ) they cannot make the final damnation of any one so much as probable , till the heart be first weakned in its hopes , by fears , or doubtings , raised up in it upon other grounds . then indeed men are staggered , either by the deep sense of their unworthiness , or some sad continuing calamity , and the seeming neglect of their prayers . if satan then tell them of god's severity , or that ( all his providences considered ) he hath set them up as a mark for the arrows of his indignation , they are ready to believe his report , it being so suitable to their present sence and feeling . . satan also fetcheth arguments from the sins of god's children , but his great art in this is by unjust aggravations to make them look like those offences ; which by special exception in scripture , are excluded from pardon . the apostle , john . . tells us of a sin that is unto death ; that is , a sin which if a man commits , he cannot escape eternal death , and therefore he would not have such a sinner prayed for . ( that the popish distinction of venial and mortal sins is not here intended , some of the papists themselves do confess ) . what he means by that sin he doth not tell us , it being a thing known sufficiently from other scriptures . the note of unpardonableness , is indeed affixed to sins under several denominations ; the sin against the holy ghost , christ pronounceth unpardonable , mat. , . total apostacy from the truth of the gospel , hath no less said of it by the apostle , when he calls it a drawing back to perdition , heb. . . whether these be all one , or whether there is any other species of sin irremissible , besides that against the holy ghost , 't is not to our purpose to make enquiry . what-ever they are in themselves , satan in this matter , makes use of the texts that speak of them distinctly ; as we shall presently see . but besides these , the scriptures speak of some , that were given up to vile affections , and to a reprobate mind , rom. . , . and of others that were given up to hardness of heart , mat. . . acts . . now , whosoever they are of whom these things may be justly affirmed , they are certainly miserable , hopeless wretches . here then is satans cunning , if he can make any child of god believe that he hath done any such act , or acts of sin , as may bring him within the compass of these scriptures , then he insults over them , and tells them over and over again , that they are cut off for ever . to this purpose he aggravates all their sins . and , . if he find them guilty of any great iniquity , he fixeth upon that , and labours all he can to make it look most desperately , that so he may call it the sin against the holy ghost ; and in this he hath a mighty advantage , that most men are in the dark about that sin : all men being not yet agreed whether it be a distinct species of sin , or an higher degree of wilfulness relating to any particular sin. upon this score , satan can lay the charge of this sin , upon those that apostatize from the truth , and through weakness have recanted it . ( thus he dealt with spira , with bilney , with bainham , and several others . ) there is so near a resemblance in these sins of denying truths , to what is said of the unpardonable sin , that these men though they were scholars , and men of good abilities , yet they were not able to answer the argument that the devil urged against them , but it prevailed to distress them . upon others also , hath satan the advantage to fix this accusation : for let the species of the sin be what it will , if they have any thing of that notion , that the sin against the holy ghost , is a presumptuous act of sin , under temptation , they will call any notorious crime , the sin against the holy ghost , because of the more remarkable aggravating circumstances that have accompanied such a fact. . he aggravates the sins of god's children from the wilfulness of their sinning . 't is a thing often too true , that a child of god may be carried by a violent impetus , or strong inclination of affection to some particular iniquity , where the forwardness of desires that way , by a sudden haste , do stifle those reluctancies of mind , which may be expected from one endowed with the spirit of god ; whose power upon them , doth ordinarily sway them , to lust against the flesh . but it is more ordinary to find a temptation to prevail , notwithstanding that an enlightned mind doth make some resistance ; which ( because 't is too feeble ) is easily born down by the strong importunities of satan , working upon the inclinations of the flesh . both these cases are improved against them , over whom satan hath got any advantage of doubting of their estate . if they have resisted but ineffectually , or not resisted at all , he chargeth them with the highest wilfulness , and will so aggravate the matter that they shall be put in fear , not only that there can be no grace ( where sin hath so much power as either to controul so much light and endeavours , or hath so subjected the heart to its dominion , that it can command without a contradiction ) but that they can have no hope ; that they that sin with so high an hand , should ever enter into god's rest . and to this purpose he commonly sets before them , that text of heb. . . if we sin wilfully after that we have received the knowledg of the truth , there remaineth no more sacrifice for sins . or that of heb. . . it is impossible for those who were once enlightned — if they fall away , to renew them again to repentance . both which places speak indeed , at least , such a difficulty , as in common use of speech , is called an impossibility , if not an utter absolute impossibility of repentance and pardon . but then the sinning wilfully , or falling away , there mentioned , is only that of total apostacy ; when men that have embraced the gospel , and by it have met with such impressions of power , and delight upon their hearts , which we usually call common grace , do notwithstanding , reject that gospel as false and fabulous , and so rise up against it , with scorn and utmost contempt ; as julian the apostate did . if now the true intendment of those scriptures were considered , by those that are distressed with them , they might presently see , that they were put into fear , where no such cause of fear was . but all men have not this knowledg , nor do they so duely attend to the matter of the apostles discourse , as to be able to put a right interpretation upon it ; upon such satan imposeth his deceitful gloss , and tells them : wilful sinners cannot be restored to repentance , but you have sinned wilfully ; when sin was before you , you rushed into it without any consideration ; as the horse into the battel : or when god stood in your way with commands , and advice to the contrary ; when your consciences warned you not to do so great wickedness , yet you would do it . you were as those that break the yoke , and burst the bonds . upon this supposition , that these texts speak of wilful sinning in the general ; how little can be said against satan's argument ? how many have i known , that have been tortured with these texts , judging their estate fearful , because of their wilfulness in sinning ? who upon the breaking of the snare of satan's misrepresentation , have escaped as a bird unto the hill. . when either of the two former ways will not serve the turn , ( that is , when he meets with such against whom he hath nothing of notorious wickedness to object , or such as have a better discerning of scripture , than so to be imposed upon , ) he labours to make a charge against them , from the number of their miscarriages . here he takes up all the filth he can , and lays it upon one heap at their door . 't is indeed an easie thing for satan to set the sins of a child of god in order before him , and to bring to mind innumerable evils , especially to one that is already awakened with a true discovery of the corruption of nature , and the vileness of sin. in which case , the more a man considers , the more he will discover ; and sins thus set in battel array , ( though they be not more than ordinary hainous , yet being many ) have a very dismal appearance . satan's design in this , is to bring men under the affrightments which seem most proper to be raised from a perverse aspect of the third rank of scriptures ; which a little before i pointed at . for the word of god speaking of the final estate of men , doth not only discover the hopeless condition of some as to eternal life from some particular acts of sin , but also the sad estate of others from the manner , degrees , and frequency of sinning . the heathens , because they improved not the knowledg of god , which they had from the works of creation , neither making those inferences , in matters relating to his worship , which those discoveries did direct them unto ; nor behaving themselves in full compliance to those rules of vertuous conversation , which they might have drawn from these principles , and unto which in point of gratitude , they were obliged , rom. . . they glorified him not as god , neither were thankful ; therefore god gave them up to a reprobate mind . and generally , concerning all others , the scripture teacheth us , that a return to a prophane fleshly life , after some reformation , hath a greater hazard in it than ordinary ; as appears by the parable , in mat. . . seven more wicked spirits re-enter ; where one that was cast out , is received again ; and , the last state of that man , is worst than the first . so also , pet. . . to this purpose is that of soloman , concerning the danger of continuance in sin , after many reproofs , prov. . . he that being often reproved , hardneth his neck , shall suddenly be destroyed , and that without remedy . these and many such like scriptures , satan hath in readiness , which he plies home upon the consciences of those that are troubled with the sense of sin ; telling them , that their hearts and ways being continually evil , notwithstanding all the courses that god hath taken to reclaim them ; that they having so long neglected so great salvation ; or that after having seemed to entertain it , became more sinful than before . ( which they will easily believe , because they are now more sensible of sin , and more observant of their miscarriages than formerly . ) there can be no question , but they are given up to vile affections ; and like the ground that bears nothing but briers and thorns , they are rejected , and nigh unto cursing , whose end is to be burned . the wound that is made with this weapon , is not so easily healed , as some others already mentioned ; because ( though satan do unduly wrest these passages , to such failures in the children of god , as have little or no affinity with them , for they only speak , of falling into open prophaneness with contumacy , yet ) they that have deep convictions , accompanied with great fears , do usually think that there are none worse than they are . and though they will grant , that some others have more flagitious lives , yet they think they have hearts so desperately wicked , that they must needs be under as great hazards , as those whose lives seem to be worse . . there is but one argument more , that carries any probability of proof for everlasting condemnation , and that is from an hard and impenitent heart . how satan will manage himself to make a child of god believe , that he hath such an heart ; is our last observation relating to his sophistry . and it is this , he unjustly aggravates the discomposures of the spirits of those that are troubled for sin , and from thence draws his arguments of irrecoverable damnation ; pleading that their hearts are seared , hardned , uncapable of repentance , and consequently of heaven . that final impenitency will conclude damnation , is certain , and that some have been given up to such a judicial hardness long before death , that they could not repent ; may not only be evidenced from the threatning of god to that purpose , mat. . make the heart of this people fat , &c. but also from the sad instances of pharaoh , ( of whom 't is said , that god hardned his heart ) and the jews who were blinded , rom. . . god hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear . but still the art lieth in this , how to make a child of god believe that it 's so with him . for this purpose he must take him at some advantage , he cannot terrifie him with this argument at all times . while he is acting repentance , with an undisturbed settled frame of heart , 't is not possible to make him believe he doth not , or cannot repent ; for this were to force him contrary to sense and experience . but he must take him at some season , which may , with some probability , admit of his plea , and nothing is more proper for that design , than a troubled heart ; so that he hath in this case , two things to do . . he disquiets the soul into as great an height of confusion as he can : that , . when he hath melted it into heaviness , and torn it into pieces , he may work upon its distractions . there are many things that fall out in the case of great anxiety of mind , that are capable of improvement for the accomplishment of this design . as , . distracting troubles bring the heart under the stupidity of amazement . their thoughts are so broken and disjoynted , that they cannot unite them to a composed , settled resolution in any thing , they can scarce joyn them together , to make out so much as might spell out their distinct desires , or endeavours ; they scarce know what they are doing , or what they would do . . they also poyson the thoughts with harsh apprehensions against god. great distresses make the thoughts sometimes recoil against the holy lord , with unseemly questionings of his goodness and compassion ; and this puts men into a bad sullen humour of untowardness , from whence ( through satan's improvement ) arise the greatest plunges of dispair . . most usually in this case , the greatest endeavours are fruitless , and dissatisfactory . satan ( though he be no friend to duty ) doth unseasonably urge them to repent , and pray , but 't is because they cannot do either with any satisfaction , and then their failures are matter of argument against them . for it they resolve to put themselves upon a more severe course of repentance , and accordingly begin to think of their sins , to number them , or to aggravate them , they are usually affrighted from the undertaking , by the hainous appearance of them ; they cannot , they dare not think of them , the remotest glimps of them is terrible to an affrighted conscience : the raising of them up again in the memory ( like the rising of a ghost from the grave ) is far more astonishing , than the first prospect of them , after commission . so true is that of luther , if a man could see sin perfectly , it would be a perfect hell. if they set themselves to beg their pardon by earnest prayer , they are so distracted and confused in prayer , that their prayers please them not ; they come off from the duty more wounded , than when they began . or if in any measure they overcome these difficulties , so that they do pray , and confess their iniquities , then they urge and force a sorrow , or compunction upon themselves , but still to a greater dissatisfaction : for , it may be ( and this usually happens in greater distresses ) they cannot weep , nor force a tear , or if they do , still they judg their sorrow is not deep enough , nor any way suitable to the greatness of their sin . . to all these satan sometimes makes a further addition of trouble , by injecting blasphemous thoughts : here he sets the stock , with an intention to graff upon it afterward . when all these things are thus in readiness , then comes he to set fire to the train , and thus he endeavours to blow up the mine . is not thy heart hardned to everlasting destruction ? how canst thou deny this ? art thou not grown stupid , and senseless of all the hazards that are before thee ? ( here he insists upon the amazement , and confusion of their spirit ; and 't is very natural for those that are drunk with the terrours of the almighty , to think themselves stupid , because of the distraction of their thoughts . i have known several that have pleaded that very argument to that purpose ) . satan goes on : what greater evidence can there be of an hardned heart , than impenitency ? thou canst not mourn enough ? thou hast not a tear for thy sins , though thou couldst weep enough formerly , upon every petty occasion ; nay , thou canst not so much as pray for pardon : is not this , not only a heart that doth not , but that cannot repent ? besides ( saith he ) thou knowest the secret thoughts that thy heart is privy to , do they not boyl up in thy breast against god ? art thou not ready to tax him for dealing thus with thee ? what is this untowardness , but desperate obdurateness ? and if with all these there be blaspemous injections , then he tells him it is a clear case that he is judicially hardned ; in that he acts the part of the damned in hell already . by all , or some of these deceits , the devil doth often prevail so far with men , that they conclude their heart to be so obstinate , so stupid , that 't is impossible that it should be ever mollified , or brought into a penitential frame , and consequently that there is no hope of their salvation . . there is but one thing more , ( besides the occasions which he takes , and the arguments which he makes use of ) relating to satan's method for the procurement of spiritual distresses , and that is his endeavour to strengthen these arguments , by the increase of fears in their hearts . what satan can do in raising up misgiving , tormenting fears , hath been said , and how serviceable this is to his design , i shall shew in a few particulars , having only first noted this in the general ; that as his design in these distresses , is raised to express his utmost height of malice against men , in pushing them forward to the greatest mischief , by excluding them totally from the lowest degree of the hope of happiness , and by perswading them of the inevitable certainty of their eternal misery : so he doth endeavour by the strongest impressions of fear , to terrifie them to the utmost degree of affrightful amazement , and consequently the effects of that fear are most powerful . for , . by this means , the spirits of men are formed and moulded into a frame most suitable for the belief and entertainment of the most dismal impressions , that satan can put upon them . for strong fears ( like fire ) do assimulate every thing to their own nature , making them naturally incline to receive the blackest , the most disadvantagious interpretations of all things against themselves ; so that they have no capacity to put any other sense upon what lies in their way , but the very worst ; hence are they possessed with no other thoughts , but that they are remediless wretches , desperate miscreants , utterly forsaken of god. they are brought into such a woful partiality against their own peace , that they cannot judg aright of any accusation , plea , or argument that satan brings , for a proof of their unhappiness ; but being fill'd with strong prejudices of hell , they think every sophism a strong argument , every supposition a truth , and every accusation , conclusive of no less than their eternal damnation . insomuch that their fears do more to discomfit them , than all satan's forces . a dreadful sound being in their ears , their strength fails them at the appearance of any opposition . as when fear comes upon an army , they throw away their weapons , and by an easie victory , give their backs sometimes to an inconsiderable enemy . . men thus possessed with fear , do not only receive into their own bowels every weapon which satan directs on purpose , to the wounding and slaying of their hopes ; but by a strange kind of belief , they imagine every thing to be the sword of an enemy . all they hear , or meet with , turns into poyson to them , for they think every thing is against them ; promises , as well as threatnings ; mercies , as well as judgments ; and that by all these ( one as well as another ) . god ( as with a flaming sword , turning every way ) doth hinder their access to the tree of life . bilney the martyr ( as latimer in his sermons reports of him ) after his denial of the truth , was under such horrours of conscience , that his friends were forced to stay with him night and day . no comforts would serve : if any comfortable place of scripture was offered to him , it was as if a man should cut him through with a sword. nothing did him good , he thought that all scriptures made against him , and sounded to his condemnation . neither is it so rare a thing for fears to form the imagination into such mishapen apprehensions , as that we should think such instances to be only singular and unusual ; but 't is a common effect of terrour , which few or none escape that are under spiritual distresses . the blackness of their thoughts , make the whole scripture seem black to them : the unfit medium through which they look , doth discolour every object . so that the book of life ( as mrs. kath. bretterge , in the like case , expressed her self , concerning the bible ) seems to be nothing else but a book of death to them . . from hence it follows , that no counsel , or advice , can take place with them . excessive fears do remove their souls so far from peace , that they will not believe there is any hope for them , though it be told them . the most compassionate serious admonitions of friends , the strongest arguments against despair , the clearest discoveries of the hopes that are before them , &c. effect but little ; while they are spoken ( it may be ) they seem to relieve them a little , but the comfort abides not with them , 't is soon gone : though they cannot answer the arguments brought for them , yet they cannot believe them ; as if their souls were now deprived of all power to believe any thing for their good . suitable to that expression of spira , in answer to his friends that laboured to comfort him : i would believe comfort but cannot , i can believe nothing but what is contrary to my comfort . nay , when they are told , that many others have been under the like dreadful apprehensions of everlasting misery , who have at last been comforted , ( and by manifold experience , we find , that it is the greatest ease to distressed souls , to hear ( especially to speak with ) some that have been in the like case ; for this will oft administer some hope , that they also may at last be comforted , when the most comfortable promises of the scripture , are a terrour to them ) . yet this doth not effect the least ease for them sometimes , because some are so wholly possessed with unalterable prejudice against themselves ; that they think none are , or ever were like them . they compare themselves to judas and cain , and think their iniquity to be aggravated by many circumstances , far beyond the pitch of them . thus spira judged of himself ; i tell you ( saith he ) my case is mine own , 't is singular , none like it . . though fears make the soul unactive to any thing of comfort , because they wholly destroy its inclination , and alter its byas to hope ; yet on the contrary , they make it very nimble , and active to pursue the conclusions of misery , which they have helped to frame . for the spring of all the faculties of the soul are bent that way . hence it is , that those who are possessed with these agonies , will eagerly plead against themselves , and with an admirable subtilty , will frame arguments against their peace , coin distinctions , and make strange evasions to escape the force of any consolation that may be offered to them ; their understandings are , as it were , whetted by their fears to an unimaginable quickness . who would not wonder to hear the replies that some will give to the arguings of their friends , that labour to comfort them ? what strange answers spira gave to those that pleaded with him ? how easily he seemed to turn off the example of peter denying christ , and those scriptures that speak of god's love to mankind , &c. may be seen at large in his narrative . . fears , by a strange kind of witchcraft , do not only make them believe that they shall be unhappy , but also will at last perswade them , that they feel and see their misery already . how astonishingly doth spira speak to this purpose ? i find , he daily more and more hardens me , i feel it . answerable to this ( i remember ) was the case of one who was long imprisoned in deep distresses : he told me , that he verily believed that scripture of isa . . . was fulfilled upon him , from one sabbath to another , shall all flesh come to worship before me , and they shall go forth and look upon the carcases of the men that have transgressed against me : for their worm shall not die , neither shall their fire be quenched , and they shall be an abhorring to all flesh . to his own feeling , he had the torments of conscience , and the sense of divine wrath was as a burning fire within him ; and to his apprehension , every look from others , was a gazing upon him as a monster of misery , abhorred of all flesh . the nature of spiritual distresses , and satan's method in working them , being explained , the last thing promised , is now to be opened . this is , . the burthen and weight of these distresses , which how grievous , how intollerable it is , may be sufficiently seen in what hath been already said , and may be further evidenced in the particulars following . . those that are wounded with these fiery darts , do at first usually conceal their wound , and smother their grief , being ashamed to declare it ; partly , because some great transgression ( it may be ) hath kindled all this fire in their bosoms , and this they are unwilling to declare to others . partly , because they suspect ( though no one remarkable sin hath occasioned these troubles ) that the discovery of their case , will expose them to the wonder and censures of all that shall hear of them . by this means the fire burns with greater vehemency : their sore runs continually , and having none to speak a word in season for the least relief , it becomes more painful and dangerous . as bodily distempers concealed by a foolish modesty from the physician , increase the trouble and hazard of the patient . here have they many struglings within themselves , many attempts to overcome their fears , but all in vain ; they sit alone and keep silence , they flee the company and society of men ; they labour after solitary places , where they may weep with freedom , ( if their tears be not yet dried up ) or at least where they may pour out their complaints against themselves , they meditate nothing but their misery ; they can fix their thoughts upon nothing else ; they chatter as a crane , or swallow , they mourn as a dove ; they are as a pellican in the wilderness , as an owl in the desart , but still without ease . they are but as those that are snared in dens , and prison-houses ; who the longer they lie there , have the less patience to bear the present unhappiness , and the less hope to be delivered from it . . when they are tired out with private conflicts , and have no rest or intermission of trouble , then at last they are forced to speak ; and having once begun to open their troubles , they care not who knows it . if there be any heinous sin at the bottom , their consciences are forced to confess it : wickedness ( that was once sweet in his mouth ) is turned in his bowels , it is the gall of asps within him . thus doth god make men to vomit up what they had swallowed down . terrours chase away all shame , they can now freely speak against their sin , with the highest aggravations . and if their consciences have not an heinous crime to accuse them of in particular , yet in the general they will judg and condemn themselves , as the most stubborn , sinful , or hardned wretches , justly branded with indelible characters of the wrath of god. however the distress becomes greater , if they truly accuse themselves of any particular sin , that vomit is not without a violence offered to nature , which otherwise would cover its shame . it cannot be done without sickness , straining and torture ; and when it is done , they take it for granted , that every one passeth the same judgment upon them , which they do upon themselves ; and the frequent speaking doth confirm their minds in their fearful expectations . for what men do accustom themselves to assert , that they do more confidently believe . if they only complain of themselves in the general , with any intentions of procurement of pity , ( as is usual for the distressed to do ) yet while they cry out to others , is this nothing to you , all you that pass by ? is there any sorrow like to my sorrow ? &c. still they think their stroak is heavier than their groaning , and their cry to others , doth strongly fix this apprehension in themselves , that none can be more miserable than they . thus are they brought to job's condition , job . . though i speak , my grief is not asswaged ; and though i forbear , what am i eased ? . all this while they are under an expressible sense of divine wrath. heman speaks his apprehensions of it , under the similitude of the most hideous , and dismal , comfortless imprisonment , psal . . . thou hast laid me in the lowest pit , in darkness , in the deeps . david , in psal . . . compares it to the sorrows of death , and ( the highest that humane thoughts can reach ) the pains of hell : the sorrows of death compass me , and the pains of hell gat hold upon me ; i found trouble and sorrow . well might they thus judg , all things considered , for sin ( that then lies heavy upon them ) is a great weight , a burthen ( saith david ) greater than i can bear ; especially when 't is pressed on by an heavy hand , thy hand presseth me sore . sin makes the greatest wound , considering the conscience , which is wounded by it , is the tenderest part , and of exquisite sense . ( hence the grief of it is compared to the pain of a running fretting ulcer , that distempers the whole body : ( my wounds stink and are corrupted ; my sore ran in the night and ceased not ) or to the pain of broken and shattered bones . psal . . . there is no soundness in my flesh , because of thine anger ; neither is there any rest in my bones , because of my sin. ) the instrument also that makes the wound is sharp , and cuts deep , ( 't is sharper than a two-edged sword ) but when the weapon is poysoned ( and satan hath a way to do that ) then it burns , making painful malignant inflammations . the wrath of god expressed to the conscience , brings the greatest terrour ; who knows the power of thine anger ? psal . . . it is impossible for the most trembling conscience , or most jealous fears , to go to the utmost bounds of it , neither can we apprehend any torture greater ; the rack , tortures , fire , gibbets , &c. are all nothing to it . hence is it that those who were afraid of suffering for truth , when by this means they were brought under these distresses , could then be willing to suffer any torment on the body ; yea , and heartily wish to suffer much more , so that these tortures might be ended . thus it was with bainham martyr , who in the publick congregation bewailed his abjuration of the truth , and prayed all his hearers rather to die by and by , than to do as he had done . but that of spira , seems almost beyond belief ; thus speaks he to vergerius : if i could conceive but the least spark of hope of a better estate hereafter , i would not refuse to endure the most heavy weight of the wrath of that great god , yea , for twenty thousand years , so that i might at length attain to the end of that misery . — what dreadful agonies were these , that put him to these wishes ? but 't is less wonder , if you observe what apprehensions he had of his present trouble , he judged it worse than hell it self . ( and if you would have a lively exposition of david's expression , the pains of hell , &c. you may fetch it from this instance ) ; my present estate ( saith he ) i now account worse , than if my soul ( separated from my body ) were with judas and the rest of the damned ; and therefore i desire rather to be there , than thus to live in the body . so that if you imagine a man crusht under the greatest weight , wounded in the most tender parts , and those wounds provoked by the sharpest corrosives , his bones all disjoynted and broken , pined also with hunger and thirst , and in that case put under the highest tortures ; yet you have but a very shadow of divine wrath : add to all these ( according to spira's wish ) twenty thousand years of hell it self , yet all is nothing to that which a distressed mind supposeth ; while the word eternity presents the soul with the total sum of utmost misery all at once . oh unexpressible burthen of a distressed mind ! who can understand it truly , but he that feels it ? how terribly is the mind of man shaken with terrours , as the wilderness by a mighty wind ! which not only produceth violent motions , but also hideous noise , murmur , and howling . . this burthen upon the mind , forceth the tongue to vent its sorrow in the saddest accent of most doleful out-crys , their whole language is lamentation ; but when the pangs of their agonies come upon them , ( for their distresses have their fits ) then they speak in the bitterness of their souls . oh! ( said bainham ) i would not for all the worlds good , feel such an hell in my conscience again . one ( formerly mentioned ) in these distresses , crys out ; wo , wo , wo ! a woful , a wretched , a forsaken woman ! it would surely have made a man's hair to stand upright for dread , to have heard spira roaring out that terrible sentence : how dreadful is it to fall into the hands of the living god ? or to have heard his reply to him that told of his being at venice , o cursed day ! ( saith he ) o cursed day ! o that i had never gone thither , would god i had then died ! &c. the like out-crys had david often , psal . . . my god , my god , why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? and heman , psal . . . lord , why castest thou off my soul , why hidest thou thy face from me ? 't is true , david's and heman's words , have a better complexion than those others last mentioned , but their disquiet of heart seems ( at sometimes ) to have urged their expressions with impetuous violence ; as those passages seem to say , psal . . . i have roared by reason of the disquietness of my heart . psal . . . my bones waxed old , through my roaring all the day long . job . . my roarings are poured out like water . if their lamentations were turned into roarings , and those roarings were like the breaking in of a flood , and that flood of so long continuance , that it dried up the marrow of the bones , we may safely imagine , that they were not so much at leasure to order their words , but that their tongues might speak in that dialect which is proper to astonishment , and distress . . though the mind be the principal seat of these troubles , yet the body cannot be exempted from a copartnership in these sorrows . notwithstanding this is so far from abating the trouble , that it increaseth it by a circulation . the pains of the body , contracted by the trouble of the mind , are communicated again to the fountain from whence they came , and reciprocally augment the disquiet of the mind . the body is weakned , their strength poured out like water ; they are withered like grass ; pined as a skin , become as a bottle in the smoak : thus david frequently complains , psal . . . he describes himself as reduced to a skeliton : i am poured out like water , and all my bones are out of joynt : my heart is like wax , it is melted in the midst of my bowels ; my strength is dried up like a potsherd , my tongue cleaveth to my jaws , and thou hast brought me to the dust of death . neither is this his peculiar case , but the common effect of spiritual distresses , psal . . . when thou with rebukes dost correct man for iniquity , thou makest his beauty to consume away like a moth. . being thus distressed for their souls , they cast off all care of their bodies , estates , families , and all their outward concerns whatsoever . and no wonder , for being perswaded that they have made shipwrack of their souls , they judg the rest are not worth the saving . . giving all for lost , they usually cast about for some ease to their minds , by seeking after the lower degrees of misery , hearing , or supposing that all are not tormented alike , they endeavour to perswade themselves of a cooler hell. this if they could reach it , were but poor comfort , and little to their satisfaction ; but as poor as it is , it is usually denied to them , for while they judg themselves to be the greatest sinners , they cannot but adjudg themselves to the greatest torments : and these endeavours being frustrated , they return back to themselves , ( as now hopeless of the least case ) worse than before . now they fix themselves upon the deep contemplations of their misery : oh ( think they ) how great had our happiness been , if we had been made toads , serpents , worms , or any thing but men ! for then should we never have known this vnhappiness ; and this begets a thousand vain wishes . oh that we had never been born ! or that death could annihilate us ! or that as soon as we had been born , we had died ! ( as job speaks ) job . . , . why died i not from the womb ? why did i not give up the ghost , when i came out of the belly ? ) for then had we not contracted so much guilt . or that the mountains and hills could fall upon us , and cover us from the face of our judge . . when all their hopes are thus dashed , and ( like a shipwracked-man on a plank ) they are still knocked down with new waves , all their endeavours being still frustrated , they seem to themselves to be able to hold out no longer ; then they give over all further enquiries , and the use of means , they refuse to pray , read , hear . they perceive ( as spira said ) that they pray to their own condemnation ; and that all is to no purpose . they are weary of their groanings , psal . . . their eyes fail with looking up ; their knees are feeble , their hands hang down . and as heman , psal . . , . they count themselves with those that go down to the pit , free among the dead , like the slain that lie in the grove , whom god remembreth no more . thus they lie down under their burthen , and while they find it so hard to be born , 't is usual for them to come to the utmost point of desperateness . ( satan suggesting and forwarding them . ) sometimes they open their mouths with complaints against god , and blaspheme . and ( as the last part of the tragedy ) being weary of themselves , they seek to put an end to their present misery , by putting an end to their lives . i have presented you with satan's stratagems , against the peace of god's children : the remedies against these and other subtilties of our grand enemy , i shall not offer you , because many others have done that already , to whose writings i must refer you . some principal directions i have pointed at in the way , and in the general have done this for the help of the tempted , that i have endeavoured to shew them the methods of the tempter , which is no small help to preserve men from being thus imposed upon , and to recover out of his snare those that are . 't is a great preservative from sickness , and no mean advantage to the cure , to have a discovery of the disease , and the causes of it . i shall conclude these discoveries with a caution or two . . let none think worse of the serious practice of holy strictness in religion , because these spiritual distresses do sometimes befal those that are conscientiously careful in the ways of god , while the prophane and negligent professors , are strangers to such trials . these troubles are indeed very sad ; but a sensless , careless state is far worse : these troubles often end very comfortably , whereas the other end ( except god make them sensible , by conviction of their sin and danger ) in that real misery , the fears whereof occasion these sorrows to god's children . and the danger of spiritual troubles is not so great as is that of an hardned heart , ( nay , god frequently makes use of them to prevent eternal ruine ) for one that goes roaring to the pit , there are thousands that go laughing to hell. . let none slight , or scoff at these tremendous judgments . 't is too common with men , either to ascribe spiritual troubles to melancholy , as if none were ever thus concerned , but such , as by too much seriousness in religion , are become mad , ( a fair pretence for carelessness ) or to a whining dissimulation : to the former i have said something before , and as for the latter , i shall only reply in the words of spira , to one that objected hypocrisie to him : i am a cast-away , a vessel of wrath , yet dare you call it dissembling and frenzy , and can mock at the formidable example of the heavy wrath of god , that should teach you fear and terrour ? but 't is natural to the flesh to speak ( either out of malice or ignorance ) perversly of the work of god. . let none be afraid of this goliah , let no man's heart faint because of him . a fear of caution and diligence to avoid his snares , is a necessary duty , ( be sober , be vigilant , because your adversary the devil , &c. ) but a discouraging distrustful fear , is a dishonourable reflection upon god's power and promises to help us , and upon the captain of our salvation , who goeth out before us : let us hold on in the practice of holiness , and not be afraid . the god of peace shall tread down satan under our feet shortly . amen . daemonologia sacra : or , a treatise of satans temptations . the third part. containing an account of the combate betwixt christ and satan , in matth. . wherein the deep subtilty of satan , in managing those temptations , is laid open , as the grand instance of the sum of his policy in all his assaults upon men ; leading to a consideration of many temptations in particular , and of special directions for resistance . by r. g. heb. . . — he was tempted in all points like as we are , yet without sin. london , printed by j. d. for richard randel , and peter maplisden , booksellers in new-castle upon tine , . part . iii. matth . . . then was jesus led up of the spirit into the wilderness , to be tempted of the devil . chap. i. the first circumstance of the combate . the time when it happened . the two solemn seasons of temptation . the reasons thereof . i shall here consider the great temptation which it pleased our lord christ to submit unto , as a most famous instance for confirmation , and illustration of the doctrine of temptations already handled . the first verse sets down several remarkable circumstances of this combate ; all of them matter of weight and worth . as first , the time when this fell out ; not as a loose and accidental emergency , but as particularly made choice of both by god and satan , being most fit and proper for the design which each of them were carrying on . this is expresly noted in mat. . . then was jesus led up : but more fully in mark . . immediately the spirit driveth him into the wilderness ; manifestly directing us to expect something worthy of our observation in that circumstance : neither can we miss of it , when the things unto which this directs us , are so fully related immediately before . for we find in both these evangelists , ( which speak so exactly of the time of these temptations ) that christ was baptized of john ; this was in order to the fulfilling the righteousness of his office. as the priests under the law when they came to be thirty years old , entred upon their function , by washings ( or baptizings ) and anointings ; so christ ( that he might answer his type ) beginning to be about thirty years of age , was solemnly inaugurated into the great office of the mediatorship by baptism , and the extraordinary descending of the holy ghost ; by which he was anointed with the oyl of gladness above his fellows . to this solemn instalment the father adds an honourable testimony concerning him ; this is my beloved son , in whom i am well pleased . immediately after this was he carried to the place of combate . hence we may infer , that our entring upon a special service for god , or receiving a special favour from god ; are two solemn seasons which satan makes use of for temptation . often these two seasons meet together in the same person , at the same time . paul after his rapture into the third heaven , which ( as some conceive ) was also upon his entrance upon the ministry , was buffeted by the messenger of satan . sometime these two seasons are severed ; yet still it may be observed , that the devil watcheth them . when any servant of god is to engage in any particular employment , he will be upon him . he assaulted moses by persecution , when he was first called to deliver israel . as soon as david was anointed , immediately doth he enrage the minds of saul and his courtiers against him . it was so ordinary with luther , that he at last came to this , that before any eminent service , he constantly expected either a fit of sickness , or the buffetings of satan . he is no less sedulous in giving his assaults when any child of god hath been under peculiar favours , or enjoyments : the church after an high entertainment with christ , is presently overcome by a careless sleepy indisposition . though this may seem strange , yet the harshness of such a providence on god's part , and the boldness of the attempt on satan's part , may be much taken off by the consideration of the reasons hereof . first , on satan's part : it is no great wonder to see such an undertaking , when we consider his fury , and malice . the more we receive from god , and the more we are to do for him , the more doth he malign us . so much the more as god is good , by so much is his eye evil. secondly , there are ( in such cases as these ) several advantages , which ( through our weakness and imperfection ) we are too apt to give him ; and for these he lieth at the catch . as first , security . we are apt to grow proud , careless , and confident after , or upon such employments and favours ; even as men are apt to sleep or surfeit upon a full meal , or to forget themselves , when they are advanced to honour . job's great peace and plenty made him ( as he confesseth ) so confident , that he concluded he should die in his nest . david enjoying the favour of god in a more than ordinary measure , ( though he was more acquainted with vicissitudes and changes than most of men ) grows secure in this apprehension , that he should never be moved : but he acknowledgeth his mistake , and leaves it upon record as an experience necessary for others to take warning by , that when he became warm under the beams of god's countenance , then he was apt to fall into security . and ( this it seems was usual with him in all such cases ) when he was most secure , he was nearest some trouble , or disquiet : thou didst hide thy face , ( and then to be sure the devil will shew his ) and i was troubled . enjoyments beget confidence ; confidence brings forth carelesness ; carelesness makes god withdraw , and gives opportunity to satan to work unseen . and thus as armies after victory growing secure , are oft surprized ; so are we oft after our spiritual advancements thrown down . secondly , discouragement , and tergiversation is another thing the devil watcheth for . by his assaults he represents the duty difficult , tedious , dangerous , or impossible , on purpose to discourage us , and to make us fall back . no sooner doth paul engage in the gospel , than the devil is upon him , suggesting such hazards as he knew were most prevalent with our frail natures ; if he had not been aware of him , and refused to hearken to what flesh and blood would have said in the case . when god honoured moses with the high employment of delivering israel ; the hazard and danger of the work was so strongly fixed upon his thoughts , that he makes many excuses ; one while pleading his inability and insufficiency ; who am i , that i should go to pharaoh ? another while he urgeth israels unbelief , and a seeming impossibility to satisfy them of his commission ; after that he deviseth another shift , i am not eloquent , in the th verse . and when all these subterfuges were removed , ( satan had so affrighted him with the trouble and difficulty of this undertaking , ) that he attempts to break away from his duty ; ver . . send by the hand of him whom thou wilt send ; that is , spare me and send another : and till the anger and displeasure of god was manifested against him , he submitted not . in jonah the temptation went higher . he ( upon the apprehensions mentioned ) ran away from his service , and puts god to convince him by an extraordinary punishment . and when satan prevails not so far , as wholly to deter men by such onsets ; yet at least he doth dishearten and discourage them : so that the work loseth much of that glory , excellency , and exactness , which a ready and chearful undertaking would put upon it . thirdly ; the fall or miscarriage of the saints at such times is of more than ordinary disadvantage ; not only to others , ( for if they can be prevailed with to lay aside their work , or to neglect the improvement of their favours , others are deprived of the benefit and help that might be expected from them ) but also to themselves . a prevailing temptation doth more than ordinarily prejudice them at such times . the greatness of the disappointment under special service , the unworthy neglect , and unanswerableness to special favours are extraordinary provocations , and produce more than ordinary chastisments ; as we see in jonah's affliction , and the spouses desertion . secondly ; as we have seen the reason of satan's keenness in taking those opportunities ; so may we consider the reasons of god's permission , which are these . first , temptations at such seasons are permitted for more eminent tryal of the upright . on this account was job tempted . secondly , for an increase of diligence , humility and watchfulness . if these priviledges and mercies will not discourage satan , what will ? and if satan so openly malign such enjoyments , we may be awakened to hold them faster ; and set a double guard upon them . thirdly , for a plentiful furniture of experience . temptation is the shop of experience . luther was so great a gainer by this , that he became able so to speak to the consciences and conditions of his hearers , that the thoughts of their hearts were manifested by his speaking ; as if he had had an intilligencer in their own bosoms . hence did he commend prayer , meditation , and temptation , as necessary requisites for the accomplishment of a minister . this may administer matter of counsel to us in both cases aforementioned . if we be put upon eminent employments , or receive eminent favours . first , we must not be so secure as to think satan will be asleep that while , or that we are beyond danger . while we are receiving kindnesses , he is devising plots , and laying snares . with priviledges and mercies expect exercises and hazards . secondly , in particular ; we may receive something of advice from this consideration , in reference to both cases . . if god is about to employ us in any service , ( . ) we have little need to be confident of our abilities , or performance , when we know that temptations wait for us . ( . ) we must not only be sensible of our weakness , that we be not confident ; but we must be apprehensive of the strength and power of god to carry us through , that we be not discouraged . ( . ) we must see our opposition , that we may be watchful ; and yet must we refuse to give it the least place of consideration in our debates of duty ; lest it sway us against duty , or dishearten us in it . . if god be pleased to honour us with peculiar favours . then ( . ) though we must improve them to the full , yet must we not feed on them without fear . ( . ) we must not stay in the enjoyment , or play with the token ; but look to the tendency of such favours , and improve them to duty , as to their proper end . chap. ii. the second circumstance , christs being led by the spirit . what hand the spirit of god hath in temptations . and of running into temptation when not led into it . the second circumstance acquaints how christ was carcarried to the combate . in solemn combates and duels , the persons undertaking the fight , were usually carried to the place with great solemnity and ceremony : christ in this spiritual battel is described , as having the conduct of the spirit , he was led up of the spirit , &c. what this spirit was , is ( though by a needless and over-officious diligence ) questioned by some : but we need not stay much upon it , if we consider the phrase of the evangelists ; who mention spirit without any note of distinction : ( which of necessity must have been added , if it had intended , either his proper spirit as man ; or the wicked spirit satan ) directing thereby , to understand it of him to whom the word spirit is more peculiarly attributed ; ( viz. ) the holy ghost . or if we observe the close connexion in luke betwixt that expression of christ's being full of the holy ghost , and his being led by the spirit , it will be out of controversy , that the holy spirit is here intended . hence was it that beza translates it more fully ; jesus being full of the holy ghost , was led , eodem spiritu , of the same spirit ; and the syriack in matthew doubts not to express it by the holy spirit : and what else can be imagined ? when in this text the spirit that led him up , and the devil that tempted , are mentioned in so direct an opposition . he was led of the spirit into the wilderness to be tempted of the devil . the manner of his being carried thither is expressed by such words as signify ( though not an external rapture like that of philip ) a strong inward motion , and impulse upon him . the spirit driveth him , saith mark. the spirit led him , saith luke , using the same word , by which the scripture elsewhere expresseth the power of the spirit upon the children of god ; who are said to be led by him . hence note ; that the spirit of god hath a hand in temptations . christ was led by the spirit to be tempted . this must not be understood , as if god did properly tempt any to sin ; either by inticing their hearts to evil , or by moving and suggesting wicked things to their minds , or by infusing evil inclinations , or by any proper compliance with satan to undermine , and delude us by any treachery or deceit ; none of these can be imagined without apparent derogation to the holiness of god , who tempteth no man , neither can he be tempted with evil : but what we are to understand by the holy spirit 's concerning himself in temptations , is included in these particulars . first , god gives commission to satan ; without which his hand would be sealed up under an impossibility of reaching it out against any . secondly , opportunities and occasions do depend upon his providence ; without which nothing comes to pass . neither we nor any thing else , do or can move without him . thirdly , the spirit oversees the temptation as to measure , and continuance ; the length and breadth of it is ordered by him . fourthly , the issue and consequences of every temptation are at his appointment ; the ways of its working for our exercise , humiliation or conviction , or for any other good and advantage whatsoever , they all belong to his determination . so that it is not improper to assert , that god and satan do concur in the same temptation ; though the ways of proceeding , with the aims and intentions of both , be directly different and contrary . hence is it , that the temptation of david , sam. . . and chron. . . are upon several regards , attributed both to god and satan . this note is of use , to remove those harsh interpretations which poor tempted christians meet withal , commonly , from such as have not touched their burdens with the least of their fingers . men are apt in these cases to judg , first , the ways of religion , as being ways ( at least in the more serious and rigid practice of them ) of intolerable hazard and perplexity ; and only upon an observation , that those who most addict themselves to a true and strict observance of duty and command , usually complain of temptations ; and express sometimes their fears and distress of heart about them . this is your reading , your praying and hearing . such preaching ( say they ) leads men to dispair , and perpetual disquiet ; and upon the whole , they conclude it dangerous to be religious above the common rate of those that prosecute it in a slow and careless indifferency . secondly , the like severity of censure do they use in reference to the spiritual state of the tempted ; as if they were vessels of his hatred ; and such as were by him given up to the power of this wild boar of the forrest to devour and tear . all kind of distresses are obnoxious to the worst of misjudgings from malevolent minds . the sufferings of christ produced this censorious scoff , let god deliver him , if he will have him . davids troubles easily induced his adversaries to conclude that god had forsaken him , and that there was none to deliver him . but in troubles of this nature ( where especially there are frightful complaining against themselves ) men are more easily drawn out to be peremptory in their uncharitable determinations concerning them . because the trouble it self is somewhat rare , and apt to beget hideous impressions : and withall the vent which the afflicted parties give by their bemoaning of their estate , in hope to ease themselves thereby , is but taken as a testimony against themselves , and the undoubted ecchoes of their real feelings . thirdly , their sins are upon this ground misjudged and heightned . vnusual troubles with common appreh●nsion argue unusual sins . the viper upon paul's hand , made the barbarians confident he was a man of more than ordinary guilt and wickedness . david's sickness was enough to give his enemies occasion to surmise that it was the punishment of some great transgression . an evil disease , ( say they ) cleaveth to him . those that were overwhelmed by the fall of the tower of sileo , and those whose blood pilate mixed with their sacrifices , were judged greatest sinners . but in inward temptations , this misjudging confidence is every way more heightned ; and those that are most molested are supposed to have given more way to satan . fourthly , temptations are also misjudged to be worse than they are . they are indeed things to be trembled at ; but they are not properly of an astonishing , amazing or dispairing consideration : as men areapt to think that view the workings of them at a distance . against all those unrighteous surmises , the poor afflicted servants of christ may have relief from this truth in hand , that the holy spirit of god hath a hand in temptations : and therefore it is impossible , that every where they should be of such a signification . were they in themselves no way serviceable to god's glory in the gracious exercise of his children , the spirit of wisdom and holiness would not at all have a hand in them . if under satan's assaults you meet with those that by such a harshness of censure , would aggravate your troubles , and so grieve those whom god hath sadned ; you may boldly appeal from them to him that judgeth righteously . and indeed if men would but consider in the saddest case of this nature , either . the end of the lord in permitting temptations which ( if seen ) would give an high justification of his dealing ; and force men to applaud and magnify his wisdom , rather than to censure it . or , . if they could but see the secret ways of god's support . how he acts his part , in holding them by the hand , in counterworking of satan , and confounding him under the exercise of his highest malice ; and also in the ways of his preservation and deliverance . or , . if the harmlesness of temptations when their sting is taken out were but weighted , men would change their minds as readily , as the barbarians did , when they saw the viper not effect that mischief they supposed upon paul ; and would see cause to stand amazed at the contrivances of so much power and wisdom , as can turn these to quite other ends and uses , than what they of themselves seem to threaten . this consideration will further express its usefulness , in comforting us under temptations . it might have been paul's great discouragement , that in his answer before nero no man stood with him : but this was his support , that god was with him . the like encouragement we have under all assaults of satan , that we are not left to our selves , but the spirit of god is with us ; and that he concerns himself on a design to over-see , and over-rule his work , and to put a check upon him when there is need . so that he cannot tempt as he will , nor when he will , nor in what he would , nor as long as he would ; but that in all cases , we may rely upon the great master-contriver , for relief , help , mitigation , or deliverance ; as there is need . in that the evangelists do not say that christ cast himself upon a temptation , neither did go to undertake it , till he was led to it , we note , that whatever may be the advantage of a temptation by the spirits ordering of it ; or what security from danger we may promise to our selves upon that account , yet must we not run upon temptations ; though we must submit when we are fairly led into them . the reasons of this truth are these : first , there is so much of the nature of evil in temptations that they are to be avoided if possible . good they may accidentally be , ( that is beyond their proper nature and tendency ) by the over-ruling hand of god ; but being in their own natural constitution evil , 't is inconsistent with humane nature to desire them as such . secondly , to run upon them would be a dangerous tempting of god , ( that is ) making a bold and presumptuous trial ( without call ) whether he will put forth his power to rescue us or not . now he that runs upon a temptation hath no promise to be delivered out of it . and besides , runs upon so desperate a provocation , that in all probability he shall miscarry in it , as a just punishment of his rashness . but enquiry may be made , when do men run ( uncalled and ) unwarrantably upon temptation ? i answer , many ways . as first , when men engage themselves in sin and apparent wickedness in the works of the flesh . for it can never be imagined that the holy god should ever by his spirit call any to such things as his soul abhors . secondly , when men run upon the visible and apparent occasions and causes of sin. this is like a man's going to the pest-house , thus do they , that though they design not to be actors in evil , yet will give their company and countenance to persons actually engagaged in evil . thirdly , when men unnecessarily ( without the conduct either of command , or urging an unavoidable providence ) do put themselves ( though not upon visible and certain opportunities , yet ) upon dangerous and hazardous occasions and snares . peter had no errand in the high-priest's hall ; his curiosity led him thither ; he might easily have foreseen a probable snare ; but confidently putting himself forward , where his danger was more than his business , he ran upon the temptation , and accordingly fell . the like did dinah , when she made a needless vagary to see the daughters of the land ; where she met with her sin and shame . neither do they otherwise , who dare adventure themselves in families ( whilst yet they are free and may otherwise dispose of themselves ) where they see snares and temptations will be laid before them . the case indeed is otherwise to those that are under the necessary engagement of relation , natural , or voluntary , ( if it be antecedent to the hazard ) to live in such places or callings , they have a greater promise of preservation than others can lay claim to . fourthly , those run upon temptation , that adventure apparently beyond their strength , and put themselves upon actions good or harmless , disproportionably to their abilities . the apostle gives the instance in marriage-abstinence , cor. . . which he cautions may not be undertaken at a careless adventure , for fear of a temptation : and by this may we judg other things of like nature . fifthly , they are also guilty , that design an adventure unto the utmost bounds of lawful liberty . those that have a mind to try conclusions , how near they may make their approaches to sin , and yet keep off from the defilement ; such as would divide a hair betwixt good and evil , have at best but a hair's breadth betwixt them and sin ; but how easily are they brought over that . like a man that walks upon the utmost verge of a river's brink , oft-times meets with hollow ground , and a dangerous slip before he is aware . sixthly , those also may be reckoned in the number of such as rush upon their danger , who go abroad without their weapons , and forget in the midst of dayly dangers , the means of preservation . thomas by his neglect slid into a greater unbelief than the rest of the apostles . david's unwatchful heart was easily smitten by the intelligence which his eyes brought him . they that would plead their innocency against temptation , had need to carry their arms , and preservatives still with them . this truth is a sufficient caution against the rash adventurousness of those who forwardly engage themselves in matters of temptation . as the former observation told us , temptations are not to be feared ; so this also tells , they are not to be slighted . the carriage of the philistines when the ark came among them , is matter of imitation to us . we may tremble justly when we hear of their approach ; but our hazard should be the whet-stone of our courage ; and our danger should bring us to resolves of a more stout resistance , that we may quit our selves like men . the apostle , gal. . . seems to imply ( when he tell those that were more severe and careless of others , that they may also be tempted ) that the best of men do little know what a change a temptation may make upon them ; a small temptation may be too strong for them , and may carry them to what they never thought of , nay , may break down the strongest of their resolves , and snap their purposes as a thread in a flame . it did so with peter , who was quickly overcome by that which he had with so much confidence undervalued . chap. iii. the third circumstance , the place of the combat . the advantage given to temptations by solitude . the third circumstance ( next to be considered ) is the place of this combat , the wilderness . to enquire what or where this wilderness was , is not only impertinent and useless , ( as to any thing we can observe from it in reference to temptation ) but also a matter of meer uncertain conjecture ; only they that would understand it of a place more thinly peopled , are expresly contradicted by mark . . where 't is said , he was with the wild beasts ; noting thereby a desolate and dangerous solitude , far remote from humane society and comfort . 't is much more our concern to seek after the reasons of his choice of that place , or rather among these many that are given to satisfy our selves with , what may have the greatest appearance of truth . they that think christ hereby designed to shew the uncertain changes and vicissitudes of outward things in this life ; or to point at the future low estate of his church in the world , that it should sojourn in a wilderness ; or to direct those that have dedicated themselves to god , to withdraw from the blandishments and allurements of the earth ; with a great many more hints of instruction , and document of that kind : they i say , that offer no other , seem not to attend to the true design of the choice of this place ; which notwithstanding is evidently discovered to have been done in order to the temptation . he was led into the wilderness to be tempted . the place then was subservient to the conflict , as the proper theater on which so great a contest was to be acted ; and if we shall but mind what special consideration was to be had of such a place ( a● howling desolate wilderness ) which may with ease pitch upon these following reasons . first , it pleased god to have an eye to the glory of christ's conquest , when in a single combat he should so remarkably foil the devil without any the least advantage on his part ; there being none that might be the least support or encouragement to him . secondly , the condition of the place , gave rise to the first temptation . for in that he hungred in a barren wilderness , it gave occasion to satan to tempt him more strongly to turn stones into bread. thirdly , in the choice of such a place , god seems to offer satan a special advantage in tempting ; which was the solitude and danger of his present condition . to omit the two former considerations ( as not altogether so useful , further than what i shall be engaged to speak to afterwards ) this last affords this observation : that solitude affords a great advantage to satan in the matter of temptation . this advantage ariseth from solitude two ways : first , as it doth deprive us of help . so great and many are the blessed helps arising from the society and communion of such as fear the lord , ( as counsel , comfort , encouragement from their graces , experiences , and prayers , &c. ) that the woe pronounced to him that is alone , is not groundless . christians in an holy combination can do more work ; and so have a good reward for their labour . they can mutually help one another when they fall , they can mutually heat and warm one another ; they can also strengthen one another's hands to prevail against an adversary . he then that is alone , being deprived of these advantages , lyeth more open to the stroke of temptation . secondly , solitude increaseth melancholy , fills the soul with dismal apprehensions ; and withal doth so spoil and alter the temper of it , that it is not only ready to take any disadvantageous impression , but it doth also dispose it to leaven , and sowre those very considerations that should support ; and to put a bad construction on things that never were intended for its hurt . this may warn us , to take heed of giving satan so great an advantage against us , as an unnecessary solitude may do . i know there are times and occasions that do justly require it , to seek a solitary place for the privacy of duty , or for secret lamentations , as jeremiah desired ; or to avoid the trouble and snare arising from our mixing with an assembly of treacherous and wicked men ; this is no more than care and watchfulness . but when these reasons urge not , or some of like nature , but either out of pettish discontent , or a mopish reservedness , we withdraw from those aids and comforts which are necessary for our support ; we do strengthen satan's hands against us , and weaken our own . chap. iv. the fourth circumstance , the end wherefore christ was led to the wilderness . holiness , imployment , priviledges , exempt not from temptation . of temptations that leave not impressions of sin behind them . how satan's temptations are distinguished from the lusts of our own heart . the fourth circumstance was the end. there was no other design in the main of christs being led up , and into the wilderness , but that he might be tempted . in this two things seem to be matter of equal wonder . first , why christ would submit to be tempted . for this , many great and weighty reasons may be given : as first , thus was christ evidenced to be the second adam , and the seed of the woman . his being tempted , and in such a manner , doth clearly satisfy us that he was true man ; and that in that nature he it was that was promised to break the serpents head . secondly , this was a fair preludium and earnest of that final conquest over satan , and the breaking down of his power . thirdly , there was a more peculiar aim in god by these means of temptation to qualify him with pity and power to help ; for in that he suffered being tempted , he is able to succour them that are tempted . heb. . . and having experience of temptation himself , be became a merciful high-priest , apt to be touched with the feeling of our infirmities . fourthly , the consequence of this experimental compassion in christ , was a further reason why he submitted to be tempted , to wit , that we might have the greater comfort and encouragement , in the expectancy of tender dealing from him . hence the apostle , heb. . . invites to come boldly to the throne of grace at any time of need . fifthly , a further end god seemed to have in this , viz. to give a signal and remarkable instance to us of the nature of temptations , of satan's subtilty , his impudency , of the usual temptations which we may expect ; as also to teach us what weapons are necessary for resistance ; and in what manner we must manage them . secondly , it seems as strange that satan would undertake a thing so unfeasible and hopeless , as the tempting of christ . what expectation could he have to prevail against him , who was anointed with the oyl of gladness above his fellows ? some answer , first , that satan might possibly doubt whether christ were the son of god or no. but the improbability of this i shall speak of afterwards . secondly , others attribute it to his malice , which indeed is great , and might possibly blind him to a desperate undertaking . but , thirdly , we may justly apprehend , the power of sin over satan to be so great that it might enforce him to the bold attempt of such a wickedness . we see daily , that wicked men by the force of their own wicked principles , are restlesly hurried upon acts of sin , though they know the prohibition , and are not ignorant of the threatned danger . satan is as great a slave to his own internal corrupt principles as any . and whatsoever blind fury is stirred up in man by the power of his lust , we may very well suppose the like in satan . fourthly , there is a superior hand upon the devil , that sways , limits , and orders him in his temptations . he cannot tempt when he would ; neither always what he would ; but in his own cursed inclinations and the acting of them , he is forced to be subservient to god's designs . and in this particular , ( whatever might be satan's proper end or principle ) it is evident that god carried on a gracious design for the instruction and comfort of his children . the end of christ's going to the wilderness , being that he might be tempted ; if together with this , the holiness and dignity of christ in respect of his person and office , be considered , we may note from it . that neither height of priviledg , nor eminency of employment , nor holiness of person , will discourage satan from tempting , or secure any from his assaults . the best of men in the highest attainments may expect temptations . grace it self doth not exempt them . for first , none of these priviledges in us , nor eminencies of grace want matter to fix a temptation upon . the weaknesses of the best of men are such , that a temptation is not rendred improbable , as to the success , by their graces : nay , there are specil occasions , and inclinations in them , to encourage temptations of pride , and neglect . he found indeed nothing in christ that might offer the least probability of prevalency ; but in the best of men , in their best estate , he can find some encouragement for his attempts . secondly , none of us are beyond the necessity of such exercises . it cannot be said that we need them not ; or that there may not be holy ends wherefore god should not permit and order them for our good. temptations ( as they are in god's disposal ) are a necessary spiritual physick ; the design of them is to humble us , to prove us , and to do us good in the latter end. nothing will work more of care , watchfulness , diligence and fear in a gracious heart , than a sence of satan's designment against it . nothing puts a man more to prayer , breathing after god , desiring to be dissolved , and running to christ , than the troublesome and afflictive pursuits of satan ; nothing brings men more from the love of the world , and to a delight in the ordinances of god , than the trouble which here abides them unavoidably from satan . this discipline the best have need of ; there are such remainders of pride , and other evils in them , that if god should not permit these pricks and thornes to humble them , and thereby also awaken them to laborious watchfulness ; they would be careless , secure , and sadly declining . this made augustine conclude that it was no way expedient that we should want temptations ; and that christ taught us as much , when he directed us , not to pray that we should not be tempted , but that we might not be led into the power , and prevalency of temptation . thirdly , the priviledges and graces of the children of god , do stir up satan's pride , revenge , and rage against them . and though he hath no encouragement to expect so easy a conquest over these , as he hath over others , who are captivated by him at pleasure ; yet hath he encouragements to attempt them , for the singular vse and advantage he makes of any success against them ; the difficulty of the work being recompenced by the greatness of the booty . for the fall of a child of god ( especially of such as are noted above others ) is as when a standard-bearer fainteth ; or as the fall of an oak that bears down with it the lower shrubs that stand near it . how the hearts of others fail for fear , lest they should also be overcome . how the hearts of some grow thereby bold and venturesome ; how a general disgrace and discredit thereby doth accrue to religion , and the sincere profession of it ; are things of usual observation . if such men had not in them something of special prey in case of conquest , his pride would not so readily carry him against the heads and chief of the people , while he seems to overlook the meaner , and weaker . out-houses , though more accessible , are not the objects of the thief 's design ; but the dwelling-house , though stronger built , and better guarded ( because it affords hopes of richer spoil ) is usually assaulted . neither do pirates so much set themselves to take empty vessels , though weakly manned ; but richly loaden ships ( though better able to make resistance ) are the ships of their desire . first , this may be applyed for the encouraging of those that think it strange that temptations do so haunt them ; especially , that they should ( in their apprehension ) be more troubled by him , when they fly furthest from him . the consideration of this , will much allay these thoughts , by these inferences which it affords : first , there is nothing unusual befalls these complainants . satan frequently doth so to others ; they cannot justly say , their case is singular , or that they are alone in such disturbances ; it is but what is common to man. if they urge the uncessantness of the devil's attempts ; christ and others have felt the like . if they object the peculiar strangeness and horridness of the temptation : ( as most unsuitable to the state of an upright soul ) christ met with the like . he was tempted to self-destruction , to distrust , to blasphemy it self in the highest degree . secondly , there is a good advantage to be made of them ; they are preservations from other sins , that would otherwise grow upon us . thirdly , these temptations to the upright do but argue satan's loss of interest in them , and their greater sensibility of the danger . the captivated sinners complain not so much ; because they are so inured to temptation , that they mind not satan's frequent accesses . he that studies humility , is more sensible of a temptation to pride , than he that is proud . secondly , this is also of use to those that are apt to be confident upon their successes against sin through grace . satan ( they may see ) will be upon them again ; so that they must behave themselves as mariners , who when they have got the harbour , and are out of the storm , mend their ship , and tackling , and prepare again for the sea. lastly , if we consider the unspotted holiness of christ , and his constant integrity under these temptations , that they left not the least of taint or sinful impression upon him ; we may observe , that there may be temptations , without leaving a touch of guilt or impurity behind them upon the tempted . 't is true , this is rare with men , the best do seldom go down to the battel , but in their very conquests they receive some wound . and in those temptations that arise from our own hearts , we are never without fault ; but in such as do solely arise from satan , there is a possibility , that the upright may so keep himself , that the wicked one may not so touch him , as to leave the print of his fingers behind him . but the great difficulty is , how it may be known when temptations are from satan , and when from our selves ? to answer this , i shall lay down these conclusions . first , the same sins which our own natures would suggest to us , may also be injected by satan . sometime we begin by the forward working of our own thoughts upon occasions and objects presented to us from without , or from the power of our own inclination , without the offer of external objects , and then satan strikes in with it ; sometimes satan begins with us , and by his injected motions endeavours to excite our inclinations ; so that the same thing may be sometime from our selves , and sometimes from satan . secondly , there is no sin so vile , but our own heart might possibly produce it without satan , evil thoughts of the very worst kind , as of murthers , adulteries , thefts , false witness , and blasphemies , may ( as christ speaks ) be produced naturally from our own hearts ; for seminally all sins , the very greatest of all impieties are there : so that from the greatness and vileness of the temptation we cannot absolutely conclude , that it is from satan , no more than from the commonness of the temptation , or its suitableness to our inclination , we can conclude infallibly that its first rise is from our selves . thirdly , there are many cases wherein it is very difficult , if not altogether impossible to determine , whether our own heart , or satan gives the first life or breathing to a temptation . who can determine in most ordinary cases , when our thoughts are working upon objects presented to our senses , whether satan or our own thoughts do run faster ? yea when such thoughts are not the consequent of any former occasion , it is a work too hard for most men to determine which of the parents , father , or mother , our own heart , or satan , is first in the fault ; they are both forward enough , and usually joyn hand in hand with such readiness , that he must have a curious eye that can discover certainly to whom the first beginning is to be ascribed . the difficulty is so great , that some have judged it altogether impossible to give any certain marks by which it may be determined when they are ours , and when satans . and indeed the discoveries laid down by some are not sufficient for a certain determination , and so far i assent , that neither the suddenness of such thoughts ( for the motions of our own lusts may be sudden ) nor the horridness of the matter of them , are sufficient notes of distinction . that our own corrupt hearts may bring forth that which is unnatural and terrible , cannot be denyed . many of the sins of the heathens mentioned in rom. . were the violent productions of lust against natural principles , and to ascribe these to the devil as to the first instigator , is more than any man hath warrant to do ; yet though it be confessed that in some cases it is impossible to distinguish , and that where a distinction may be made , these notes mentioned are not fully satisfactory , ther may ( i believe ) be some cases wherein there is a possibility to discover when the motions are from satan , and that by the addition of some remarkable circumstances to the forenamed marks of difference . fourthly , thought it be true ( which some say ) that ( in most cases ) it is needless altogether to spend our time in disputing whether the motions of sin in our minds are firstly from our selves or from satan , our greatest business being rather to resist them , than to difference them ; yet there are special cases , wherein it is very necessary to find out the true parent of a sinful motion , and these are , when tender consciences are wounded and oppressed with violent and great temptations , as blaspemous thoughts , atheistical objections , &c. for here satan in his furious molestations aims mainly at this , that such afflicted and tossed souls should take all these thoughts which are obtruded upon their imaginations , to be the issue of their own heart . as josephs steward hid the cup in benjamins sack , that it might be a ground of accusation against him : so doth the devil first oppress them with such thoughts , and then accuseth them of all that villany and wickedness , the motions whereof he had with such importunity forced upon them ; and so apt are the afflicted to comply with accusations against themselves , that they believe it is so , and from thence conclude that they are given up of god , hardned as pharaoh , that they have sinned against the holy ghost , and finally that there is no hope of mercy for them . all this befalls them from their ignorance of satans dealings ; and here is their great need to distinguish satans malice from their guilt . fifthly , setting aside ordinary temptations , wherein it is neither so possible , nor so material to busy our selves to find out whether they are satan's or ours in extraordinary temptations ( such as have been now instanced ) ; we may discover if they proceed from satan ( though not simply from the matter of them , not from the suddenness and independency of them , yet ) from a due consideration of their nature and manner of proceeding , compared with the present temper and disposition of our heart as first , when unusual temptations intrude upon us with an high impetuosity and violence , while our thoughts are otherwise concerned and taken up . temptations more agreeable to our inclination , though suddenly arising from objects and occasions presented , and gradually proceeding , after the manner of the working of natural passions , may throng in amidst other thoughts , or actions that have no tendency that way , and yet we cannot so clearly accuse satan for them : but when things that have not the encouragement of our affections are by a sudden violence enforced upon us , while we are otherwise concerned , we may justly suspect satan's hand to be in them . secondly , while such things are born in upon us , against the actual loathing , strenuous reluctancy , and high complainings of the soul , when the mind is filled with horrour and the body with trembling at the presence of such thoughts . sins that owe their first original to our selves , may indeed be resisted upon their first rising up in our mind ; and though a sanctified heart doth truly loath them , yet are they not without some lower degree of tickling delight upon the affections for the flesh ( in those cases ) presently riseth up with its lustings for the sinful motion : but when such unnatural temptations are from satan , their first appearance to the mind is an horror without any sensible working of inclination towards them ; and the greatness of the soul 's disquiet doth shew , that it hath met with that which the affections look not on with any amicable compliance . thirdly , our hearts may bring forth that which is unnatural in it self , and may give rise to a temptation that would be horrid to the thoughts of other men , but that it should of its own accord ( without a tempter ) on a sudden bring forth that which is directly contrary to its present light , reason , or inclination ; as for a man to be haunted with thoughts of atheism , while he is under firm perswasions that there is a god ; or of blasphemy , while he is under designs of honouring him , is as unimaginable , as that our thoughts should of themselves contrive our death , while we are most solicitous for our life ; or that our thoughts should soberly tell us it is night , when we see the sun shine . temptations that are contrary to the present state , posture , light , and disposition of the soul , are satans . they are so unnatural , as to its present frame , that the production of them must be from some other agent . fourthly , much more evident is it that such proceed from satan , when they are of long continuance and constant trouble , when they so incessantly beat upon the mind , that it hath no rest from them , and yet is under greivous perplexities and anxieties of mind about them . the consideration of this is of great use to those that suffer under the violent hurries of strange temptations . first , in that sometime they can justly complain of the affliction of such temptation , when they have no reason to charge it upon themselves as their sin. 't is one thing to be tempted , and another to consent or comply ; to be tempted , and not to be brought into temptation , is not evil. satan only barks when he suggests , but he then bites and wounds when he draws us to consent . secondly , that not only the sin , but the degree also ( by just consequence ) is to be measured by the consent of the heart , if we consent not , the sin is not ours , and the less degree of consent we give , the less is in the sin. matth . . . and when he had fasted forty days and forty nights , he was afterwards an hungred . chap. v. of christs fast , with the design thereof . of satans tempting in an invisible way . of his incessant importunities , and how he flyes when resisted . of inward temptations , with outward afflictions . several advantages satan hath by tempting in affliction . i am next to explain the fast of christ , the end and design whereof ( because 't is not expresly mentioned ) is variously conjectured ; not to insist in this discourse , which is designed for practice , on the controversy about the quadragesimal fast , that which i shall first consider , is the opinion of musculus , who ( upon this ground that his fast was not the principal thing , for which the spirit led him into the wilderness , for he was led not to fast , but to be tempted , thereupon ) concludes , that his was only a consequent of his solitary condition in the wilderness , and no other thing than what befel moses and elias , who being engaged by god to attend him in such a service where the ordinary means of the support of life were wanting , were therefore kept alive by him in an extraordinary way without them : thus he thinks the fasting was not ( at least principally ) designed , but that he being to undergo a temptation in a desolate wilderness where he had no meat to eat , there god restrained his hunger , so that he neither desired nor needed any . if we acquiesce in this , it will afford this doctrine . that when god leads forth his children to such services as shall unavoidably deprive them of the ordinary means of help or supply , there god is engaged to give extraordinary support , and his people may expect it accordingly . this is a great truth in it self , and a great and necessary encouragement to all the children of god that are called out to straits ; but i shall not insist on this as the genuine product of this fast . if we look further amongst protestant divines ; we shall observe it taken for granted , that christ fasted upon design , and this is generally reduced to those two heads . first , either for instruction ; as to shew that he was god , by fasting so long , and that under the trouble of molesting and disquieting temptations ; whereas the fasts of like date in moses or elias were accompanied with the quiet repose of their thoughts : or to shew that he was man , in that he really felt the natural infirmities of the humane nature , in being hungry : or to teach us the usefulness of fasting in the general , when fit occasions invite us thereto . or , secondly , for confirmation of his doctrine , to put an honour and dignity upon his employment ; as elias fasted at the restoring of prophesy , and at the reformation ; as moses fasted at the writing of the law : so christ began the gospel of the kingdom with fasting . however that these things cannot be spoken against , being conclusions warrantably deduceable from this act of christs ; yet these seem not ( in my apprehension ) to come fully up to the proper end of this undertaking of his ; which seems not obscurely to be laid before us , in that passage of luke . . being forty days tempted of the devil , and in those days he did eat nothing : where we see that his being tempted forty days was the principal thing , and that his fasting had a plain reference and respect to his temptation , thus far ( i suppose ) we may be secure , that we have the design in the general , that his fasting was in order to his temptation . but then whether this was designed as an occasion of the temptations , or as a remedy against them , 't is not so easy to determine . that one of those ( at least ) was intended , cannot be denyed by those that will grant that his fast related to the combat ; and it seems not to labour of any repugnancy or absurdity , if we say that t is possible that both these ends might be aimed at , and accordingly i shall proceed to observe upon them . there are only some other things to be first dispatched out of the way : as the continuance of the fast , why it was forty days , neither more nor less . though some adventure to give reasons for it , not only papists ( who according to their wont , are ridiculous and trifling in this matter ) but also protestants , supposing that some regard ( was or ought to be ) had to his fulfilling the times of the fasts of moses and elias ; yet i think 't is neither pertinent nor safe to determine any thing about it , only it observes to us that the continuance of this was a considerable time . we are more concerned to enquire whether christ was under any conflict of temptation all that time : which though some deny , lest they should favour a seeming contradiction among the evangelists , yet the words of luke are so express , [ being forty days tempted of the devil ] that no tollerable evasion can be found to cast these temptations to the end of the forty days ; for he tells us , he was not only tempted after the expiration of the forty days , but that he was tempted during the continuance of the forty days beside ; only there was a difference in the kinds of these temptations in regard of the way wherein satan managed them , and this also is fully set down by matth. [ and when the tempter came to him , ] which with the other expression of luke compared , shews us , that during the space of the forty days satan tempted christ , and yet came not to him till afterward , that is , he managed those temptations in an invisible way . hence we may note , that satan doth usually tempt in an invisible way and manner . to explain this a little , i shall evidence it by a few considerations . as , first , that he hath a hand in all sins first or last , and then it must needs be in an invisible way , his work is to tempt , to go about , laying snares to draw men to sin. wicked men are of their father the devil , and do his works . carnal desires are his lusts ; giving way to anger , is giving place to the devil , and resisting of sin is called in the general , a resisting of the devil ; &c. in all this work of satan , men do not see him ; when he puts evil motions into their hearts they do not perceive him , and therefore doth he his work in an invisible way . secondly , we have sufficient discoveries of these private paths of his : for ( . ) some time he tempts by friends , he tempted job by his wife , christ by peter . ( . ) sometime by external objects , as he drew out achans covetousness , and davids uncleanness by the eye . ( . ) sometime by injecting thoughts and motions to our mind . ( . ) sometime by exercising an invisible power upon our bodies , in stirring up the humors thereof , to provoke to passion or excessive mirth . all these ways ( of which i have discoursed before more largely ) are secret and invisible , and by such as these he most usually tempts . thirdly , the wiles , depths , secrets and devices of satan , which the scripture tells us are his most familiar ways and courses , they in their own nature imply a studyed or designed secrecy and imperceptibility . fourthly , he hath peculiar reasons of policy for his invisible way of dealing ; for the less visible he is , the less suspicious are his designs , and consequently the less frightful , and more taking . by this way he insinuates himself so into our bosoms , that he gets a party in us against our selves , before we are aware ; whereas in vain ( he knows ) he should spread his net , if his designs and enmity were discovered to us . this must teach us to suspect satan where we see him not , and so to converse with objects and occasions as still fearing that there may be anguis in herba , a secret snare laid for us to intrap us at unawares . if we again cast our eyes upon what hath been said , that christ was tempted all the forty days , it will then give us this observation . that satan is sometime incessant in temptations , and sets upon us with continued importunities . here we may note a distinction of temptations ( besides that of invisible and visible , of which i have spoken ) that some are movable and short sits , and as it were skirmishes , in which he stays not long , and others are more fixed and durable , we may call them solemn temptations , in which satan doth as it were pitch down his tents , and doth manage a long siege against us . of these last sort is this observation . thus he tempted paul , continuing his assault for some time before he departed . thus also he dealt with joseph who was sollicited day by day for a long time together . of these i shall note a few things . as , first , such temptations are not without a special commission . he cannot indeed tempt at all without leave , but in the ordinary course of his temptations he hath a general commission under such restraints and limitations as pleaseth the most high to put upon him , but in these he must have a special order , as we see in job's case . secondly , such temptations have also a special ground . either the present state and posture of our condition is such as satan apprehends highly advantagious for his design , and therefore he desires to have the winnowing of us at such a season ; or there are more than ordinary dispositions and inclinations in our heart to what we are directly tempted to , or to some other consequent design : these animate and encourage him to high resolves of prosecuting us more closely , upon an expectation that a continued sollicitation is most likely to prevail at the long run . thirdly , it is possible that such temptations may stand out against the endeavours of many prayers , and that we shall find they are not so easily shaken off as the viper that was upon pauls hand . paul ( cor. . . ) prayed thrice against the messenger of satan , that is , ( as estius and others interpret ) he prayed often and fervently , and yet it departed not . fourthly , such temptations give no rest nor intermission , men are haunted and dogged by them , what way soever they go , they still hear the same things , and cannot command their thoughts to give an exclusion to his motions , but still by renewed disputes and arguings , or by clamorous importunities , they are vexed and tormented : which surely shews an high degree of earnestness and impudency in satan . fifthly , these are consequently very burdensome , exceeding irksome and tiresome to us . paul calls them buffetings , for their trouble and molestation . satan so molested job in his affliction by inward accusations and troubles of terror , that as an overwearied man he cries out he had no quiet , and that he was disappointed of his hope of ease , in sleep , because he was then scared with dreams and terrified with visions . sixthly , these are also upon a special design on god's part , either to find us work , and to keep us doing , or to prevent sin and miscarriage ; to keep down our pride , lest we should be exalted above measure ; to awaken us from slothfulness and security , lest we should settle upon our lees ; or to be an occasion of his grace , and an evidence of his power in our preservation , satisfying us and others , that in the greatest shocks of our spiritual battel , his grace is sufficient for us . upon these , and such like designs as these , doth the most wise god permit it . seventhly , satan doth not attempt temptations of this kind but upon a special design , and that either because he hopes by a violent and pertinacious impetuosity at length to prevail , or that he would please himself to molest us ; for surely the crys and complainings of gods children are musick in his ears ; or at least , upon a design to discourage us in our services , and to make way for other temptations of murmuring , blasphemy , despair , &c. which are as a reserve or ambushment laid in wait for us . the inferences from hence are these two . that the children of god under such temptations may be encouraged under a patient expectation , by considering that christ did undergo the like assaults from satan : 't is in it self tedious and disheartning , but they may see , first , that this way of trouble is usual , and that to the best , and therefore they should not faint under it . secondly , that grace is sufficient to preserve from the prevalency of the most earnest temptations , even there , where our heavenly father thinks it not fit to preserve us from the trouble of them . when paul gives the highest security that the faithfulness of god can afford , that temptations shall not be above strength , or the ability that shall be given them ; he tells them they are not to expect always such aids as shall presently drive away the temptation that it must immediately vanish ; or that their temptations shall become light and contemptible , but that gods faithfulness will be no further engaged in the general , than ( . ) to make their temptations tolerable , that they may be able to bear them though not without much to do . ( . ) that the way of escape shall be concurrent with the continuance of the temptation , that though the temptation abide , yet we shall be aided under it . ( . ) that yet he is as careful of our help in temptations , as he is ready to commissionate them , when need requires , his resolves that we should be tempted , and his resolves that we should be succoured , they bear the same date . with the temptation he will make a way to escape . thirdly , that such temptations do not argue ( . ) either a likelyhood much less a necessity that they should prevail ; nor ( . ) any want of care and love in god ; nor ( . ) do they always evidence a more than ordinary proneness and inclination in us ; for christ ( who was most averse to the least of sin , who was highest in god's love , against whom there was no possibility he should prevail , yet ) was thus tempted . secondly , in such continued violences , it will concern us to make stout resistances , acording to the counsel of jam. . . resist the devil , and he will fly . object . but i have done so , and yet the temptation is the same , and still continues ? answ . first , 't is not enough to resist , but we must continue to do so . some make limited resistances , as besieged persons , that set a time for their holding out , and then if they be not relieved at that time , they yield ; but we must resolve a perpetual resistance , as long as the temptation lasts ; when one hand is beaten off , we must hold by another ; when both are beaten of , we must ( as it were ) hold by our teeth . secondly , in a faithful resistance , we may cast the whole matter upon god , and engage him in the quarrel , as david ; i will say unto god , why hast thou forsaken me ? &c. object . but how is it consistent with truth that the temptation should continue , when james tells us , that satan will fly upon resistance ? answ . . it may be , the resistance is not as it ought , and so the blame is ours ; if we be not serious , ( as some who defie the devil in words , and resist him by crossing themselves , things which doubtless the devil laughs at ) or if in the confidence of a presumptuous bravado , or if not with that humility and care that is requisite , it will be no wonder if he depart not . secondly , he doth fly at every resistance more or less , he doth give back , and is discouraged , and is a loser by every opposition . thirdly , though the scripture say that he shall flie , ( that is , sooner or later ) yet it doth not say , that he shall do so immediately ( though most usually he doth so , where he is peremptorily rejected ) but in some cases time must be allowed , for the devil ( as it is in chrysostom's comparison ) stands like a fawning dog scratching and waving his tail , and if any thing be given him , it makes him importunate for more ; yet though we give him nothing , we cannot expect that the first or second denial should make him cease his trouble ; as he hath been encouraged by former compliances , so will he not be discouraged , but with many and continued denials . if we consider the fast of christ , as an occasion designed by god for an advantage to the temptation , and then look upon his condition in the wilderness being under hazards from wild beasts , in want of necessaries , and without a possibility of supplies in an usual way , and also under the discomforts of cold and long nights ( for according to the conjectures of some this was about our october and november ) then we may observe , that 't is satans way , to second outward distresses and afflictions with inward temptations . we see the like carriage of satan , toward job . his affliction was followed with many temptations , all his friends , in urging him with hypocrisy , were no other than parties to satans design , though they knew it not apparently ; his wife is set on by the tempter , ( as the serpent against eve ) to provoke him to curse god and die . besides all this , whosoever shall consider , what inward workings of heart , spiritual trouble and conflict , his words frequently express : they will quickly find , that when god put job into satans hand , under that only limitation of not touching his life , he gave satan a liberty to pursue him with inward temptations , as well as outward vexations . when israel was pinched with the straits of the wilderness , satan was most busy with them , to put them upon distrust , murmuring , revolt , disobedient oppositions , idolatry , and what not ? david gives in his experience to confirm this truth , he never met with outward troubles , but he had also inward temptations with them , as fretting , disquiet , sad apprehensions of gods wrath , hast , distrust , fear , &c. as the relation of his several straits do testify . and besides these , the generality of god's children find it so , outward afflictions seldom pass alone ; when they have frightings without , they have fears within usually ; seldom have they a sickness , or meet with a sad providence , but they have satan busy with their souls , molesting their peace , or endeavouring to ensnare them . thus their feet are never in the stocks , but the iron enters into their soul. and for this reason is it , that outward afflictions and troubles are called temptations in scripture , because temptations usually accompany them , and they are indeed the solemn seasons , that satan desires to improve for that end ; and for that is it that luke expresseth that which we translate , a time of temptation , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies an occasion or opportunity of temptation . the temptations that satan drives on , upon the advantage of an afflicted estate ; are these . first , to drive men upon impatient outbreakings against god , as the israelites in the wilderness , turn upon moses with this , hast thou brought us into the wilderness to slay us ? to this tended job's temptation by his wife , curse god and die , as 't is in our translation , which cannot in any wise admit of the excuse , that beza makes for her , as if she gave wholsome advice , to die , blessing of god ; because he reproves her sharply , as having spoken foolishly and wickedly ; but at best , 't is an ironical scoff at jobs integrity , dost thou bless god while thou art killed by his displeasure ? if it be not a direct suggestion of revengeful despite . at such times men are too apt to entertain cruel thoughts of god , and sadly reflective upon his mercy or justice . secondly , in this posture of affliction he strives to put them upon direful conclusious against themselves , as if god called solemnly their sin to remembrance , and that they are forsaken of god , and marked out for destruction ; the pledg and earnest whereof , they take these troubles to be . we way observe that david's afflictions awakened his conscience , to object guilt and miscarriage , so that he is as earnest to deprecate the marking and remembrance of his sin , as he is to pray against his troubles . for this see psal . . , . thirdly , he pusheth them usually upon contempt of religion , and abandoning the ways of god : we are too apt to blame religion for all our troubles ; and as we expect that our owning the ways of god should secure us from outward affliction , so when we find it otherwise , we are too forward to say , we have washed our hands in vain , &c. fourthly , the sin of distrust is another evil that he drives at ; he would have men conclude that god cannot , or will not deliver . can god prepare a table in the wilderness ? said the israelites , by the power of temptation , when they were distressed . fifthly , another evil aimed at in such a case , is , to put us upon indirect courses and ways to escape from our troubles . saul went to the witch of endor , when god answered him not . distresses naturally prompt such things , and a little temptation makes us comply , as is noted by the wise mens desire , give me not poverty , lest i put out my hand and steal ; distresses of poverty put men upon theft and unlawful ways . the reasons of satans tempting the afflicted are these . first , that outward afflictions are a load and burthen ; this gives a probability , that his designs may the better take place . 't is easy to overthrow those that are bowed down , to break those that are bruised , to master those that are weary and weak-handed . secondly , an afflicted estate is a temptation of it self , and naturally dictates evil things : it is half of his design brought to his hand , it affords variety of matter for a temptation to work on . thirdly , such a condition strongly backs a temptation , and furnisheth many arguments for a prevalency ; for troubles are serious things , they speak to the heart , and what they speak , they speak fiercely ; they represent things otherwise , than common discovery can do , and for the most part , they shew an ingenuity in multiplying fears , and aggravating hazard , and ascertaining suspected events , so that satan can scarce desire a fairer hit , than what these offer him . fourthly , they also give him the advantage of darkness ; for to such , their way is hid , and god hath hedged them in , they neither know where they are ; whether their trouble by a chastisement of sin , or for tryal , or for prevention of miscarriage , or to make way for more comfortable manifestations ; and as little know they how to behave themselves in their trouble ; or how and when to get out of it . in such groping uncertainties , 't is scarce possible , but they should be put wrong . fifthly , an afflicted condition brings on weakness and indisposition to duty , it makes the hands weak , and the knees feeble ; this made job to faint , this dryed up davids strength . the first assault of an affliction doth stound the soul , and put it into such a confusion , that hope turns back , and faith is to seek , and every grace so out of order , that a man shall be unable to do any thing of duty , in a comfortable manner . sixthly , in this case men are apt to conclude their prayers are not heard : i cry in the day time and thou hearest not , says david . hath the lord forgotten to be gracious ? and with such seeming probability is this urged upon us by affliction , that job professeth , he could not believe his own sence and knowledg in such a case . if i had called , and he had answered me , yet would i not believe that he had hearkened unto my voice . seventhly , afflictions strongly fix guilt upon us , and represent god searching out our iniquities , and enquiring after our sin. eightly , they imbitter the spirit , and beget impressions upon the mind , of very hard thoughts of god. ninthly , they violently push men on to speak unadvisedly : there is such a swelling ferment of the old leaven of impatience and distrust in the mind , that 't is matter of pain and difficulty to be silent , their belly is as wine that hath no vent ; it is ready to burst like new bottles ; and they are weary with forbearing , and cannot stay , and must speak let come on them what will. all these advantages doth an afflicted condition bring to satan ; and who can think that he who is so studious of our ruine , will be willing to miss so fair an opportunity ? first , this must teach us to have a watchful eye over affliction , though at all times we must expect satans stratagems , yet in troubles especially prepare for them ; according to the wise mans advice , in a day of adversity , consider . secondly , seeing satan takes advantage of the sharp humours of impatience and distrust , we must be particularly careful , not to touch too much upon the harshness of our troubles , because this is that that sets fretting and distracting thoughts on work . afflictions ( like the pillar of the cloud and fire in the wilderness ) have a light and darkness , and accordingly these that converse with the dark side of troubles , invenome their imaginations , and poyson their thoughts with dark and hideous conclusions , and in a word , draw forth nothing but the wormwood and the gall ; whereas those that study and view the light side of them , are full of praise and admiration , for the gracious mixtures , comfortable mitigations , encouraging supports , &c. which they observe . 't is wisdom then to keep upon the right side of them . though it be the design of god to turn the dark side of the cloud to us ; yet may we have a competent light to guide us , if we would improve it ; when the sun is set , the moon may be up . nay 't is our duty to strive to recover the right side of the cloud ; he hides that we may seek . if this fast of christs be consider'd as a remedy against temptations , then may we observe ; that solemn temptations are to be resisted with fastings and prayer . of this i shall forbear to speak , till i come to speak of christs answer , and the repulse of satan . matth . . . and when the tempter came to him , he said , if thou be the son of god , command that these stones be made bread. chap. vi. that christs temptations were real and not in vision ; that temptation is satans imployment , with the evidences and instances thereof . of satans tempting visibly , with the reasons thereof . next follows a particular account of those more eminent temptations wherewith christ was assaulted by satan ▪ before i speak of these , i must necessarily remove this stumbling-block out of the way , ( viz. ) whether christ was really tempted , or only in a vision . that this was but visionary , hath been supposed ; not only by some , whose conceits in other things , might justly render their supposals in this matter less worthy of a serious consideration . but also by very grave and serious men , whose reasons notwithstanding are not of that weight , as to sway us against the letter and history of these temptations : which give us a full account of these things as really transacted , without the least hint of understanding them as done only in a vision . for , first , 't is a dangerous thing to depart from the literal sense of what is historically related ; if we take such a liberty , we may as well understand other historical passages after the same rate , and so bring the history not only of christs suffering to a visionary and phantastical cross , but also of all the new testament to a very nothing . secondly , the circumstances of the temptation are so particularly set down ; as the devils coming to him , leaving him , taking him to the temple , &c. that if we may expect in any thing to secure our selves from a visionary supposition , we may do it in this history . thirdly , this imagination doth wholly enervate and make void the very end and design of christs being tempted : for where were the glory of this victory over satan , if it were only a visionary temptation , and a visionary conquest ? or where were the comfort and encouragement which believers ( from the apostles authority , heb. . . & . . ) might reap from this , that christ imagined himself to be tempted , when really he was not so ? nay how impossible is it , to make that expression of the apostle , [ he was tempted in all points like as we are , ] to agree to an imaginary temptation ? except we also say , that we are only tempted visionarily and not really ? fourthly , neither is it a plea of any value against this truth , that it seems to derogate too much from the honour and authority of our saviour , that satan should so impudently assault him , with temptations to worship him , and should carry him at pleasure from place to place ; when we find that he voluntarily submitted to higher indignities from satans instruments , and turned not away his cheek from those that smote him , spit upon him , and contumeliously mocked him , and at last submitted to death , even the death of the cross . as for those objections from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pinacle of the temple , upon which scultetus thinks it was impossible for christ to stand ; as also the objection of the impossibility to shew the kingdoms of the world from any mountain : i shall answer them in their proper place , in the mean time i shall return to the verse in hand , in which i shall first pitch upon the general proaemium , or introduction to these special temptations , which is this , the tempter came to him . in this we are to take notice of the name given to satan , and also the way and manner of the assault , in that expression , he came to him . there are three distinct names given to him in these temptations . ( . ) his name satan , shews his malice and fury , which is the ground and fountain whence all that trouble proceeds , which we meet with from him . ( . ) he is stiled the temper , and that signifies to us , how he puts forth this malice , his way and exercise , in the exerting of it . ( . ) he is called the devil or accuser , expressing thereby the end and issue of all . from this name then here given , we may observe , first , that it is satans work and imployment to tempt men. we need not here dispute , whether it be proper to satan to tempt , that is , an soli , & semper competat , whether it agree to him only , and always , which some indeed affirm in such a sense as this , that men do tempt men as satans instruments , the world tempts as it is the object , and matter of temptations , but satan tempts as the proper author and engineer of temptations . others there are that think , that men can , and do properly tempt themselves , according to jam. . every man is tempted , when he is drawn away of his own lust ; but the question is altogether needless as to us , though we and others may be true and proper tempters , yet this hindereth not but that it is most true , that satan makes temptation his very work and business . and therefore not only here , but in thes . . . the devil is described by his imployment ; lest by any means the tempter ( or he that tempteth ) hath tempted you : which the ordinary gloss doth thus explain , diabolus , cuius est officium tentare . this name then is put upon satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency . implying ( . ) that though there be never so many tempters , yet satan is the chief . ( . ) that he makes temptation his proper imployment . that satan doth so , i shall evidence by these few notes . first , temptation is in it self a business and work. for if we consider either the work of any one temptation ( where satan is oft put to it , after suggestion to perswade , and after perswasion to instigate and provoke ; ) or if we consider what furniture , tools , means , and instruments are requisite , and what it may cost to bring all things together into fit order and method ; or if we think of the various ways and manners of temptation ; that some are mediate , some immediate ; some inward , some outward ; some moveable , some fixed and solemn ; some inticements to evil , some affrightments from duty , others invasions of our peace and joy ; or lastly , if we call to mind , what study , what art , what fetches and contrivanees the devil is sometimes put upon , we shall easily see , that it keeps him doing , and that he eats not the bread of idleness that hath that imployment to follow . secondly , satan gives up himself unto it , is wholly in it , he walks to and fro , goes about seeking advantages of this nature , compasseth sea and land to proselite men to his slavery , useth all means , upon all men , at all times , with all diligence ; hence was it , that latimer ( in his homely way of speaking ) called him , a busy bishop in his diocess , and excited the sluggish to learn laboriousness of the devil . thirdly , he takes a delight in it , not only from a natural propensity , which his fall put upon him , whereby he cannot but tempt , as an evil tree cannot but bring forth evil fruits : but also from the power of an habit acquired by long exercise , which is accompanied with some kind of pleasure ; and further , whatever pleasure may be supposed to arise from revengeful pride or companionship in evil , he hath of that in full measure , pressed down , and running over . fourthly , all other things in satan , or in his indeavours , have either a subserviency , or some way or other a reference and respect to temptation . his power , wisdom , malice , and other infernal qualifications , render him able to tempt ; his labour and diligence in other things are but the work of one that prepares materials and occasions ; his other business of accusing , afrighting , destroying , tormenting , are but the ends and improvements of tempting . fifthly , he cares not how it goes on , so that it go on ; as a man that designs to be rich , cares not how he gets it ; which shews , that tempting in general is his design . of this we have many instances , as ( . ) he stick not to lie and dissemble , he will tell them of the kingdoms of the world , and the glory of them , and a thousand fair promises which he never intends . ( . ) he will tempt for a small matter , if he can but gain a little , or but molest us , yet he will be doing . ( . ) he will not give over for a foil or disappointment . ( . ) he is not ashamed to tempt contradictory things , he tempted christ against the work of redemption , master spare thy self . he tempted judas to further it in betraying him . ( . ) any temptation that he sees will hold , he takes up with ; hence is it that he tempts not the jews now to idolatry , because he hath them fast in another snare , being strongly led to an opposition and contempt of christ . ( . ) he will sometime tempt where he hath not probability to prevail , even against hope . thus he tempted christ and paul. the use of the observation is this : if it be his business to tempt , it must be our work to resist . first , to resist is a labour , 't is not an idle formality , consisting in words of defyance , or a few ridiculous crossings , and sprinklings of holy water , or spitting at the name of him , as ignorant people are wont to do . secondly , we must give up our selves to this work , always fighting and opposing . thirdly , it will be necessary to make use of all helps , as prayer , fasting , the counsel and support of holy and experienced men. fourthly , we must also cast off all hinderances , whatsoever in us is apt to take fire , or give advantage , must be laid off ; as pride ( which doth prognosticate a fall ) and security , which betrays the best ; or presumption , which provokes god to leave those of highest attainments . secondly , in this general introduction , we may cast our eye , upon the way and manner of the assault ; when 't is said , the tempter came unto him , we are unavoidably forced to suppose , another manner of coming , than that whereby he tempted him for forty days together . and when we call to mind , that at his coming here mentioned , he carried christ to the temple , and from thence to a high mountain , and there propounded himself an object of worship ; we can imagine no less , than that satan here came visibly to him ; but in what shape or manner of appearance , it is altogether uncertain , though 't is most probable , it was not in the form of a brute , but in some lustre of majesty or glory , as an angel ; because a deformed , or base appearance , had been unsuitable to the boast of giving the kingdoms of the world , or to his desire that christ should fall down and worship him . hence we may observe : that satan sometimes tempts in a visible appearance , and by voice . first , the possibility of this , is evident from the apparitions of angels . satan is still an angel , and there is nothing of a natural incapacity in him as to an outward appearance to our eyes and sences , more than in glorify'd spirits . secondly , in the first temptation he did no less , when he used the serpent , as a trune to speak through , and an instrument to act by ; in possessions he speaks audibly , and evidenceth a real presence . thirdly undoubted instances may be given of satans tempting and molesting visibly . i deny not but there are a great many idle-stories of this kind , and a number of ridiculous figments , but it would be unreasonable and highly prejudicial to the truth of history , and the common faith of mankind to refuse credit to the serious accounts of sober men , because of some foolish and unwarrantable f●bles . what is related of luther , and his several troubles from satan this way , is evident in the story of his life . cyrillus tells us of one eusebius disciple of hierom , who when he was dying , cryed out of the devils appearing to him . the like is storyed of st. martin and others , and of these , you may read more collected by mr. clark. if we would enquire into the reasons of satans appearing thus , we cannot more fitly pitch upon any other than these . first , either he thinks a great affrightment necessary in some cases , and for that end appears : or , secondly , he sees his appearance needful , to give a greater evidence and certainty to the reality of the pleasures of sin which he promiseth ; that is the common ground of his appearing in the ways and designs of witchcraft . thirdly , or in the height of rage , when he perceives other ways not available , and when he hath to do with persons not ignorant of his devices , where he sees he hath no need of a visor , or covert ways of dealing , then he sticks not ( if permitted ) to tempt or molest openly . this must teach us not to wonder at such temptations , much less to judg those that may be so molested , as if satan had a greater share in them , seeing christ was thus tempted . chap. vii . the general view of these temptations . of satans gradual proceeding in temptations . of reserving a great temptation last . what a great temptation is , in what cases to be expected . of satans using a common road , in comparing these temptations , with the ordinary temptations of men. of the advantage satan takes of natural appetite , sense , and affections . i have done with the proaemium to the temptations . yet before i open them particularly , i shall take a general view of them . first , by comparing these with the other temptations of christ during the forty days . secondly , by comparing these with the temptations of men. first , then , if we compare these with the former temptations , and observe that we have no account given us of those temptations , but only in the general , that he was tempted , whereas these are particularly set down and recorded , we cannot apprehend less than this , that these last temptations were certainly greater and more remarkable temptations . hence no●e , that 't is satans method to be gradual in his temptations , and that be keeps his greatest temptations to the latter end . that satan is gradual in his temptations , this is true of him , if we regard , first , the manner of his proceeding , that he drives slowly , entreats gently , and is very careful that he do not overdrive men , but after they are accustomed to his way , he puts on imperiousness and commands them . secondly , if the matter of temptation be regarded , he is gradual there also . he tempts to little sins first , then to greater . i shall illustrate both these particulars by the example of thomas savage , apprentice to mr. collins vintener at the ship-tavern in ratcliff , who suffered in anno , for murthering his fellow-servant : he confesseth that the devil took this course with him ; he first tempted him to neglect of duty , then to contempt of ordinances , and prophanation of the sabbath , then to drinking , then to fornication , then to rob and steal from his master , and last of all to murther ; and takes particular notice that in this last temptation , to kill his fellow-servant , there was a violent and more than ordinary power of satan upon him , to instigate him to that wickedness . all this you may read at large in the printed narration of his life . the reasons of his gradual proceedings are , first , he would discover no more of himself in any temptation , than he is necessitated unto ; for the gaining his end , lest he cross his own design , and instead of drawing men to wickedness , scare or affright them from it . secondly , sins are mutually preparatory to each other , smaller proffers and temptations do insensibly prepare , and incline the heart to greater . secondly , that he keeps his greatest temptations last , is a consequence of the former ; for which ( besides what is now spoken ) these reasons may be given : first , there is provocation given him , in refusing his lesser assaults . his head is bruised by every refusal , he is set at defiance , which calls him out to stronger opposition . he perceives by often repulses that those with whom he hath to do are not subjects of his kingdom , and that his time is short , and therefore no wonder is it , if he assault most furiously , and with all his strength . secondly , there is also policy in it , when he hath brought down our strength and weakned our courage , then a violent onset is fair to procure him a victory . but because i mention a great temptation , it may not be amiss both for the further explaining of the text , and illustration of the matter , to shew what is a great temptation . these were great temptations to christ , and there are several things remarkable in them , which where ever they appear , they will denominate the temptation great , and the more of them are conjoyned together , and in higher degree , it may justly be called still the greater . as , first , in these temptations , we may note there were external objects , as well as insinuated suggestions ; inward motions are real temptations , but when they have the objects and things presented to the eye or the senses , then do they strongly urge . at this advantage the devil tempted eve , he urged her when the fruit was within the view ; thus he tempted achan , when the gold and garment were in his eye . secondly , these temptations were complex , consisting of many various designs , like a snare of many cords or nooses . when he tempted to turn stones to bread , it was not one single design , but many that satan had in prosecution . as distrust on one hand , pride on another , and so in the rest . the more complicated a temptation is , 't is the greater . thirdly , these were also perplexing , entangling temptations ; they were dilemmatical , such as might ensnare , either in the doing , or refusal . if he had turned stones into bread , he had too much honoured satan by doing it at his motion . if he did not , he seemed to neglect his own body , in not making necessary provisions for himself being now hungry . fourthly , these temptations proceeded upon considerable advantages , his hunger urged a necessity of turning stones into bread. his present straits , and the lowness of his condition seemed to speak much for the reasonableness of giving proof of his divine nature , by casting himself down from the temple , and of doing any thing , that might tend to a more plentiful being and support in the world. advantages strengthen temptations . fifthly , these temptations were accompanied with a greater presence and power of satan , he appeared visibly in them , and was permitted to touch and hurry the body of christ , and to depaint and set forth the glory of the world ( doubtless in the most taking way ) to the eye of christ . sixthly , the matter of these temptations , or the things he tempted christ to , were great and heinous abominations , ( a distrust of providence , a presumption of protection , and a final renunciation of the worship due to him , and transferring it to the most unworthy object , gods professed enemy ) and yet were they seconded by the strongest , most powerful , and most prevailing means , as his present straits , his infallible assurance of sonship , pleasure , and glory . where the matter is weighty , and the medium strong and pressing , there is the temptation great . seventhly , all these temptations pretended strongly to the advantage and benefit of christ , and some of them might seem to be done without any blame , as to turn stones to bread , to fly in the air. the more kindness of temptation pretends to us , it is the stronger . eightly , satan urged some of them in a during provoking way ; if thou be the son of god ? as if he had said , i ●are thee to shew thy self what thou pretendest to be . these kind of provocations are very troublesom to the most modest and self-denying , who can scarce forbear to do what they are urged unto at such times . ninthly , these temptations seem to be designed for the engagement of all the natural powers of christ , his natural appetite in a design of food ; his senses , in the most beautiful object , the world in its glory ; the affections , in that which is most swaying , pride , and delight in extraordinary testimonies ; of divine power and love , in supporting him in the air , &c. tenthly , some of these warranted as duty , and to supply necessary hunger , others depending upon the security of a promise , he shall give his angels charge , &c. the greater appearance of duty , or warrantableness is put upon sin , the greater is the temptation . by these ten particulars may we ( as by a standard ) judg , when any temptation is great or less . let us then take heed of small temptations , or the smoother proceedings of satan , as we would avoid the greater attempts that are to follow . where he is admitted to beat out our lusts with a rod or a staff , he may be suspected to bring the wheel over them at last . let us also after our assaults , expect more and greater , because the greatest are last to be looked for . this holds true in three cases . ( . ) in solemn temptations where satan fixeth his assaults , there the utmost rage is drawn out last . ( . ) in the continuance and progress of profession , the further we go from him , and the nearer to god , be sure of the highest measure of his spite . ( . ) at the end of our race : for if he miss his prey then , it is escaped for ever , as a bird unto its hill. but some may say , i am but a messenger of sad tidings ; and that by bringing such a report of gyants , and walled cities , i may make the hearts of the people to faint . i answer ; this is bad news only to the sluggish , such as would go to heaven , with ease , and in a fair and easy way , but to the laborious resolute souldiers of christ this is no great discouragement : for ( . ) it doth but tell them of their work , which as they are perswaded of , so it is in some measure their delight , as well as their expectation . ( . ) it doth but tell them , satans malice and fury , which they are assured of , and are most afraid of it sometimes , when it seems to lye idle and as asleep . ( . ) it doth tell them that satans thoughts concerning them are desparing , he fears they are going , o● gone from him . if they were his willing servants , there would be no hostility of this nature against them . i have thus compared these special temptations with those wherewith our lord christ was exercised during the forty days . i shall secondly , compare these temptations of christ with those that usually betal his members , in which there is so much suitableness and agreement , both in matter and manner , that it cannot be unuseful to take notice of it , which will the better appear in instances . first , then let us consider the first temptation of eve. gen. . . and when the woman saw that the tree was good for food , and that it was pleasant to the eyes , and a tree to be desired to make one wise , &c. here are all the arguments and ways summed up , by which satan prevailed upon her ; it was good for food , here he wrought upon the desire of the natural appetite ; it was pleasant to the eyes , here he took the advantage of the external senses . it was to be desired to make one wise , here he enflamed the affections . let us again call to mind the general account of temptations , in the joh. . . all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life ; where the apostle designedly calls all off from a love of the world , because of the hazard and danger that we lye open unto , from the things of the world , striking upon and stirring up our lusts ; which he ranks into three general heads , according to the the various ways whereby these outward things do work upon us , in exciting our natural powers and apprehensions to sinful lustings : and these are so fully agreeing with those three in eves temptation , that i need not note the parallel . let us now cast our eyes upon these temptations , and the suitableness of satans ways and dealings will immediately appear . when he tempted christ to turn stones into bread , there he endeavoured to take advantage of the lust of the flesh ( which in the joh. . i understand in a more restrained sense , not for the lustings of corrupt nature , but for the lustings of the body in its natural appe●ite , according to that ex●●●ssion of christ , the spirit is willing , but the flesh or body is weak : and if we should not so restrain it in this place , the lust of the flesh would include the lust of the eyes , and the pride of life , contrary to the clear scope of the text , for these are also the lustings of corrupt nature . ) when he further tempted him to cast himself down , he pushed him upon the pride of life ; when he shewed him the kingdoms of the world and the glory of them , he attempted to gain upon him by the lust of the eyes . from this proportion and suitableness of temptation to christ and his members , observe , that satan usually treads in a beaten path , using known and experienced methods of temptation . 't is true , in regard of circumstances , he useth unspeakable varieties in tempting , and hath many more devices and juggles than can be reckoned up , yet in the general he hath digested them into method and order , and the things upon which he works in us , are the same ; thus he walks his round , and keeps much-what the same track , not only in different persons , but also in the same men , using the same temptations over and over , and yet this argues no barrenness of invention , or sluggishness in satan , but he hath these reasons for it : first , because the same temptations being suited to humane nature in general , will with a small variation of circumstance suit all men ; their inclinations generally answering to one another , as face answers to face in water . secondly , these standing methods are famous with him , as generally powerful and taking , and it can be no wonder if satan practise most with these things , that have the largest probatum est of experience to follow them . thirdly , the more experienced he is in any temptation , the more dexterously and successfully still he can manage it ; so that we may expect him more cunning and able in what he most practiseth . this may be some satisfaction to those that are apt to think of themselves and their temptations ; as elias did in his perswasion , i alone am left . where satan useth any thing of vigour and fierceness , we are apt to say , none are tempted as we , none in like case , we are singular , they are peculiar and extraordinary temptations , &c. but 't is a mistake ; even that of solomon may be applyed to these , there is nothing new , nor any thing befaln us , which others have not undergon before us ; and would but christians be so careful , to observe the way of the serpent upon their hearts , and as they might , and so communicative of their experiences as they ought , the w●ak and heavy laden would not go so mourning under such apprehensions , as commonly affright them , that none were ever so temp●●d as they are , it would be some support at worst , when the most hellish furies do oppress them , to know that others before them were in these deeps , and as fearful of being overwhelmed , as themselves , and yet were delivered ; the deliverances of those that have escaped the danger , is ground of hope to those that are at present under it . the usual advantages that satan takes against us , is from our natural appetite , our external senses , or our passions and affections . all these are usual ways by which satan works against us , as appears from what hath been said , neither are any of them so mean and contemptible , but that we have cause to fear the power and influence of them . hence the scripture cautions descend to the eyes , look not upon the wine when 't is red in the cup. be sober , be vigilant , &c. th● appetite is not so easily kept in , but that it may prevail to gluttony and drink●●ness and some are so powerfully carried by this , that they are said to make their bellies their god. of the power of sense and affection , elsewhere hath been spoken . chap. viii . the rise of christs first temptation . of satans suiting his temptations to the conditions of men. of tempting men upon the plea of necessity . the reasons and cheats of that plea. his pretences of friendship in tempting , with the danger thereof . having thus considered these temptations as they lye before us in their general prospect , i shall now speak of this first special temptation in particular , in which ( . ) the rise , or occasion , ( . ) the temptation it self , ( . ) the argument by which satan would enforce it , are to be distinctly noted . first , as to the rise of it , it is questioned by some , why satan begins with this first , the cause they assign , ( in part at least ) is from his first success against eve , in a temptation about eating , as if this were the chief and most hopeful arrow in his quiver . but we need not go so far , when the evangelist is so punctual in setting it down , in the latter end of the former verse , he was an hungred . this the devil took notice of , and from hence took the rise of his temptation , that by turning stones to bread for the satisfaction of his present hunger , he might be induced to make way for the secret stratagems which he had prepared against him on this occasion . here i note , that where satan hath a design against any , he doth take the advantage of their condition , and suits his temptation accordingly . thus , if men be in poverty , or in the enjoyments of plenty , in sickness or health , if in afflictions , under wrongs , in discontents , or carried to advancements and honours , or whatever else may be considerable relating to them , he observes it , and orders his designs so , as to take in all the advantages that they will afford . that 't is his concern and interest so to do , we may imagine , upon these grounds : first , our consent must be gained ; this he cannot properly and truly force , but must entice and deceive us to a complyance with him . secondly , if our condition speak for him , and lye fair for the furtherance of any device of his , our consent is upon the matter half gained ; 't is much , if so powerful an advocate , as is our present state , do not influence us to an inclination . thirdly , this doth his work easily and effectually , he more generally prevails by this course , and with less labour . this policy of satan should advantage us , by suggesting fit memorials to us , in our expectations of temptation . though we know not all satans thoughts , yet may we know where and how he will usually make an onset , our condition will tell us what to look for . the distressed and afflicted may expect a temptation suited to their condition , as of murmuring , repining , revenge , distrust , use of indirect means , dispairings , &c. they that have peace and plenty may be sure they shall be tempted suitably , to pride , boasting , covetousness , oppression , contempt of others , security , or whatever may be fit to be engrasted on that stock ; the like may be said of any other different condition . how fairly are we forewarned , ( by an observation made upon satans proceeding upon these advantages ) where to expect him , and how to provide against him . let us proceed to a further enquiry , how the devil managed this advantage of christs hunger ; he plainly urgeth him with a necessity of providing supplies for himself , spreading before him his desire to eat , and the impossibility of help , in a barren and desolate wilderness , as if he had said , the want of the body is to be provided for , nature and religion consents to this ; the wilderness affords no help , ordinary means fail ; there is therefore a necessity that some extraordinary course be taken , therefore trun stones to bread ; this is not unsuitable to the condition and power of him who is the son of god. at this rate he pleads . observe then , that satan usually endeavours to run his temptations upon the plea of necessity , and from thence to infer a duty . when he cannot pretend a fair and direct way to irregular practices , he would break a door and force a way by necessity . under this notion of necessity , the devil marshals all those pretences , that seem to be of more than ordinary force , in their usual prevalencies . thus he teacheth men to think they are necessitated , if they be carried by a strong inclination of their own , or if there be an urgency and provocation from others , or if they be in straits and dangers ; and sometime he goes so high , as to teach men that a necessity is included in the very fabrick of their natural principles , by which they presumptuously excuse themselves in being sinful , because by nature they are so , and cannot be changed without special grace ; scarce shall we meet any man with seasonable reproof for his iniquity , but he will plead such kind of necessities for himself , i could not help it , i was strongly carried , or , i was compelled ; i must do so , or else i could not escape such a danger , &c. the reasons of this policy , are these . first , he knows that necessity hath a compulsive force , even to things of ( otherwise ) greatest abhorrencies : a treasury of instances is to be had in famines , and besieged places , where 't is usual to eat unclean things , not only creatures that are vile , but even dung and entrails ; nay so tyrannical is necessity , that it makes inrodes into , and conquests upon nature it self , causing the tender and dilicate woman , which would not adventure the sole of her foot upon the ground for delicateness and tenderness , to have an evil eye towards the husband of her bosom , towards her son , and towards her daughter . a like force doth it exercise upon the minds and consciences of men , it makes them rise up against their light , it engageth men to lay violent hands upon their own convictions , to stifle and extinguish them . how many mournful examples have we of this kind ? how many have apostatised from truth ( being terrifyed by the urging necessities of danger ) contrary to the highest convictions of conscience ? secondly , necessity can do much to the darkning of the understanding , and change of the judgment , by the strong influence it hath upon the affections . men are apt to form their apprehensions , according to the dictates of necessity ; what they see to be hazardous , they are inclinable to judg to be evil ; men in straits not only violate their reason , but sometime by insensible steps ( unknown to themselves ) slide into a contrary judgment of things , directly cross to what they have believed and professed . which perswasion they owe not to any further accession of light , or new discovery of argument , ( for ofttimes , the same arguments which in the absence of trouble they have contemned as weak by the appearance of danger put on another face , and seem strong ) but to the prevalency of their fears . and thus many in all ages have altered their judgments and thoughts , not because they knew more , but because they feared more . the like necessities do men form to themselves from exorbitant and greedy hopes and expectations of a better condition , compared to that wherein they at present are , and the like influence it hath in the alteration of their judgments . let the bishop of spalato be an example of this , who loathed the romish religion first , and in england ( whither he came for refuge ) writ against it ; but saw a necessity ( from the disappointment of expectation ) to change his mind , returned to rome again , and perswaded himself that that was true which he had formerly pronounced false ; and so writ against the church of england , as before he had done against the church of rome . to him we may add ecebolius , of whom socrates reports , that ( according to the various appearings of hazards ) he changed his religion several times : under constantine , he was a christian ; under julian , a pagan ; and under jovinian , a christian again . thirdly , necessity offers an excuse , if not a justification of the greatest miscarriages . lot offered to expose his daughters to the raging lust of the sodomites for the preservation of his angel-strangers , which surely he would in no wise have done , but that he thought the present necessity might have excused him . esau profan●ly fells his birth-right , but excuseth the matter so , behold i am at the point to die , and what profit shall this birth-right do to me ? aaron produceth a necessity , from the violent resolves of the people , in justification of himself in the matter of the golden calf , thou knewest that this people are set on mischief . fourthly , necessity is an universal plea , and fitted to the conditions of all men , in all callings , and under all extravagancies ; the tradesman in his unlawful gains or overreaching , pleads a necessity for it , from the hardness of the buyer in other things ; the poor man pleads a necessity for stealing , and the rich pleads the same necessity for revenge , and thus it serves all with a pretext . these considerations discovering this course so hopeful , as to this design of the devil , he will be sure to put us to this pinch where he can . but besides this , we may observe three cheats in this plea of necessity . first , sometimes he puts men upon feigning a necessity , where there is none . saul sacrificed upon a needless supposal that samuel not coming at the time appointed , there was a necessity for him to do it . he spared also the cattel upon the like pretence , that it was a necessary provision for sacrifice . and thus would the devil have perswaded christ , that there was an absolute necessity to turn stones to bread , when in truth there was no such need . secondly , sometimes he puts men upon a necessity of their own sinful procurement . herod sware to gratify the daughter of herodias , and this is presently pleaded as a necessity for the cutting , off john baptists head . saul forbad the tasting of meat , and sealed the penalty by an oath and curse , and this is by and by made a necessity for the taking away of jonathans life , ( who had tasted honey not knowing his fathers curse ) had not the people rescued him . thirdly , sometime he stretcheth a necessity further than it ought ; he knows that god hath such a regard to real necessities , that upon that ground , he will dispence with his sabbath , and the present performance of duty . these instances he lays before men , and endeavours to perswade them , that in like manner god will ( upon a necessity ) dispence with sins , as well as with the present opportunity of service . what a covering ( in all ages ) men have made of necessity , for their highest outrages and extravagancies , and with what confidence they have managed such pleas , would be endless to relate . this must warn us , not to suffer our selves to be imposed upon , by the highest pretences of necessity . whatever it may dispense with ( as in some cases it will suspend a present service , and warrant the performance of a duty , besides the common rule and way wherein it ought ordinarily to be managed ) it must never be pleaded to give warranty to any thing in its own nature sinful . necessity will not justify lying , stealing , covetousness , adulteries , &c. besides ; we must be wary in judging what is a necessity . men are apt to plead a necessity where there is none , and if we give way to a facile admittance of excuses of this kind , we shall presently multiply necessities , and have them to serve us at every turn . some would warrant sin by necessity , others would turn off duty and rule by pretending a necessity where none is : both are to be avoided as snares of satan . once more ( before we dismiss this rise of the temptation of christ in hand ) let us observe that in perswading him to turn stones to bread , he seems to express a great deal of care and tenderness to christ , with an invidious reflection upon the love and providence of god ; as if he should say , i see thou art hungry , and this wilderness affords nothing to eat , and god hath not taken care to spread a table for thee , i therefore pittying thy condition , as a friend , advise thee to turn stones to bread. note , that satan manageth his most cruel designs , under the highest pretences of friendship . he did so with eve , the lord knoweth that ye shall be as gods ; as if he had a greater regard to them , than god himself . he tempted christ in the mouth of peter to spare himself , under the shew of great kindness ; and no less are his common pretences to all men. this is a deep policy , for by this means the mischief intended is the better concealed , and the less care and provision made against it ; and besides , the affections and desires are stirred up to an hasty imbracement of the motion , and an eager swallowing of the bait. so great a subtilty is in this manner of dealing , that those who affect the name of great politicians in the world , have learned from satan to shew greatest respects , and a most friendly countenance to those whom they most hate , and intend to ruine . thus our richard the third of england constantly dealt with those for whose blood he lay in wait : and the precepts of machiavil are fitted to this , that t is wisdom to hug those whom we desire to destroy . ehud's present made way for his dagger . joab's sword could not so well have dispatched its errand upon abner , if he had not ushered it in with a kiss . this should make us most suspect those temptations that offer us most kindness and advantage , and such as are most gratifying to our humours and desires . for can it be imagined in good earnest that satan intends us a real good ? can the gifts of enemies pass for courtesies and favours with any , but such as are bewitched into a blockish madness ? satan is more to be feared when he flatters , than when he regeth ; and though such offers may be looked upon by some as more benign , and less odious temptations , ( as some kind of familiar spirits are more kindly treated by some , under the notion of white devils ) yet may we say of them as cor●elius agrippa speaks of some unlawful arts and ways of thurgia , eò sunt pernitiosiora , qùo imperitis diviniora ; they have the greatest danger that pretend the highest friendship . thus much for the rise of the temptation . chap. ix . a particular consideration of the matter of the first temptation , what satan aimed at , in bidding him turn stones into bread. of satans moving us to things good or lawfull . the end of such a motion . how to know whether such motions are from satan or the spirit . what to do in case they be from satan . of his various aims in one temptation . what they are , and of his policy therein . of his artificial contrivement of motions to make one thing infer another . next follows the temptation it self . command that these stones be made bread. there is no great difficulty in the words . the greek indeed hath a remarkable suitableness to the supposition , on which satan insists , taking christ to be the son of god , 't is very pertinently spoken , say or speak that these stones be made bread ; for if god speak , it must be done . t is not worth the while to insist upon so small a variety of expression , as is betwixt this evangelist , who hath it [ these stones , ] and luke , who speaks it in the singular number [ this stone : ] for besides that ( as some suppose ) this expression of luke , might ( for any thing that appears to the contrary ) be satans lowering his request to one stone , when christ had denyed to turn many into bread , upon his first asking ) this one stone in luke , taken collectively for the whole heap , will signify as much as these stones in matthew , or the phrase ( these stones ) in matthew ( by an imitation of a common hebraism ) may be no more but one of these stones , or this stone , as it is in luke ; as 't is said , jepthah was buried in the cities of gilead , that is , in one of the cities . the thing urged , was the turning or changing the form of a creature , which is a work truely miraculous and wonderful , and such as had neither bee unsuited to the power of christ , nor unlawful in it self . 't is from hence justly questioned , where the sting of this suggestion lay , or in what point was the temptation couched . first , it was not in the unlawfulness or sinfulness of the thing mentioned . for christ did as much as would amount to all this , when he turned water into wine , and when he fed multitudes by a miraculous multiplication of a few loaves and fishes . secondly , it was not unsuitable to his condition , as hungry ; for so it seemed a duty to provide for himself , and which satan took for granted . thirdly , neither seemed it any derogation to his power and divine nature , but rather an advantage and fit opportunity to give a full proof of it , to the stopping of satans mouth for ever . notwithstanding these , there was poyson and malignity enough in the suggestion , and under these green leaves of plausible pretences , lay hid many snakes . for ( . ) by this was he secretly tempted to admit of a doubting of the truth of the divine testimony , lately declaring him to be the son of god. ( . ) as also further to question his fathers providence and love ; ( . ) and unnecessarily to run out of the ordinary way of supply , and to betake himself to indirect means or extraordinary courses . ( . ) and all this to the abuse and undervaluing of his power , in prostituting it to satans direction or perswasion ; and the devil had gained a considerable advantage , if he could have prevailed with him to do such a thing by his instigation . ( . ) it may be , he further thought this might entice to an high esteem of himself , and so make way for a vain ostentation of his power , and interest in god. all or most of these seem to be the design that the devil was driving forward . several things are hence observable . that where satan doth not judge it his present interest , to suggest to us things in their own nature sinful , he will move us to things good in themselves , in hopes thereby to lead us into evil . this way of tempting is from a more refined policy , than down-right motions to sin ; and doubtless 't is less suspected , and consequently more taking . the evils that satan would introduce by this method , are such as these : first , sometime when he tempts us to that which is good , it is , that he might affright us from it ; his approbation is enough to put a discredit , and disgraceful suspition upon any thing . such a design had he , when he gave testimony for christ , that he was the son of god ; or for the apostles , that they were the servants of the most high god. it was not his intention , to honour him or them , by bearing them witness , but to bring them under suspition , and trouble . secondly , there are a great many ways to miscarry in a lawful action , either by propounding bad ends , or by failures in the manner of performance , or by a misimprovement of the whole . these miscarriages ( and the possibility , and probability of them ) satan carries in his mind ; yet doth he not at first propound them , but moving us unto the thing , he hath an expectation that we will slide into them of our selves , or be inclined by some sutable touch●● of suggestion upon our minds ; together with the tendency , or improveableness of the thing or action , to such evils as are properly consequent to it . satan did not here tempt christ to these sinful ends directly , but to an action which he hoped might insensibly produce them . thirdly , another evil hereby aimed at , is the hindrance of a greater good , not only as a diversion to turn us off a better or more profitable occasion , but also as an unseasonable interruption of something at present more concerning us : thus he makes the suggestion of good things , the hindrance of prayer , or hearing . some will say , this is a perplexing case , that in things good or lawful in themselves men should be in such dangers , and will thereupon desire to know , how they may distinguish satans contrivances and motions , from those that have no dependance upon him , or are from the spirit of god ? in answer to this . ( . ) let us ( when we fear thus to be circumvented ) look well to what impressions are upon our spirit , when we are moved to what may be lawful . for tog●ther with the motion ( if it be satans ) we shall find either a corrupt reason and end privatly rising up in our mind ; or we may observe that our hearts are out of order , and perversly inclined ; this is oft unseen to our selves . when the disciples moved christ to bring down fire from heaven , if they had considered the present revengful selfish frame of their spirits , ( which our lord tells them , they were ignorant of ) they might easily have known that the motion had proceeded from satan . secondly , the concurrent circumstances of the thing or action , are to be seriously weighed ; for from thence we may take a right measure of the conveniency or inconveniency of the proceeding in it . what is from satan , it will be either unseasonable as to the time , place , and person , or some other thing will appear that may give a discovery . as here christ refuseth to turn stones to bread , because not only the way and manner of the proposal doth sufficiently lay open the design , but also the circumstances of christ's condition at that time , shewed the motion to be unseasonable and inconvenient : for if satan had urged the necessity of it for the satisfaction of his hunger ; christ could have answered , that the experience that he had of gods support for forty days together , was sufficient to engage him to rely yet further upon him . if he had urged farther , that by this means he might have had a full proof of gods love and care , or of his sonship : it was at hand to tell him , that it was needless to seek a further evidence , when god had given one so full a little before : if again he had pleaded it to have been an useful occasion to give a testimony of his power to the satisfaction of others : he could have told him , that it had been impertinent to have done it then , when he was in the wilderness , where none could have the benefit of it : so that nothing satan could have propounded as a reason for that miracle , but it might have been repelled from a consideration of his present condition . the instruction that may be gathered from this , is , that we must not entertain thoughts of doing lawful things , without a due enquiry into the temper of our own hearts , and a full consideration of all circumstances round about , with the probable tendencies , and consequences of it . but ( may some say ) if i judge such a motion to be a thing lawful , which doth proceed from satan , what am i to do ? i answer . ( . ) consider whether the good be necessary or not : if it be necessary , 't is a duty and not to be forborn , only the abuses are to be watched against , and avoided . secondly , if it be a duty , consider whether it be seasonable or unseasonable , necessary or not , as to the present time ; if it be not , it may be suspended , and a fitter opportunity waited for . thirdly , if it be only lawful , and not necessary , we ought to abstain from it wholly , after the example of david , psal . . . who abstained even from good , ( that is , from lawful bemoanings of himself , or complainings against absalom , that had rebelled against him ) because it was not necessary , and ( the circumstances of his condition considered ) very dangerous , lest vent and way being given , he might have been easily drawn to speak passionately , or distrustfully against god , and foolishly against providences . that the thing unto which satan moved christ was lawful , hath been noted . next let us consider what ends satan might propound to himself in this motion , and we shall see ( as hath been said ) that he did not so narrow and contract his design , as that only one thing took up his intentions , but several . hence have we this observation ; that in one single temptation satan may have various aims and designs . temptation is a complicated thing , a many-headed monster . satan hath always many things in his eye . first , in every temptation there is a direct and principal design , a main thing that the devil would have . secondly , there are several things subservient to the main design , as steps , degrees , or means leading to it ; the lesser still making way for the greater . if satan design murther , he lays the foundation of his work in inward grudgings and hatreds ; next he gives provocations , by reproachful words , or disdainful carriages and behaviours , ( as our saviour notes in the expressions of racha , and fool ) and so by degrees enticeth on to murther . the like we may observe in the lusts of uncleanness , and other things . thirdly , besides these there are usually reserves , something in ambushment to watch our retreats ; for satan considers what to do in case we repel , and refuse his motion , that so he may not altogether labour in vain . a contrary extreme watcheth those that fly from a temptation ; pride , security , self-confidence , and boasting , are ready to take them by the heel : so truly may it be said of satan , that he knoweth the way that we take ; if we go forward , he is there ; if backward , we may also perceive him ; on the left hand , he is at work ; and on the right hand , 〈◊〉 is not idle . all these we may particularly see in this temptation in hand : he had a main design ( of which more presently : ) he prepares means and seconds , to help it forward ; such were those pleas of necessity , and conveniency which the hunger and want of christ did furnish him withall , and there wanted not the reserves of presumption and self-neglect in case he resisted the motion . the reasons of this policy are these . first , when satan tempts , he is not certain of his prevalency , even when the probabilities are the greatest , and therefore doth he provide himself with several things at once ; that if the tempted party nauseat one thing , there may be another in readiness that may please his palat. god gives this advice to the spiritual seedsmen , in the morning sow thy seed , and in the evening withhold not thine hand ; for thou knowest not what shall prosper , whether this or that . satan , that seedsman of the tares , imitates this ; and because he knows not what shall prosper , therefore doth he use variety . secondly , where many things are at once designed , 't is an hundred to one they will not all return empty ; 't is much if many snares miss , he that hath broken one or two , may not only be inticed with a third temptation , ( as being either wearied out with the assaults , or made plyable with the allurements of the former ) but may also sit down secure , as having ( in his supposal ) passed all the danger , and so unawares fall into an unseen or unsuspected trap. this may ( . ) by way of caution assure us that we have no cause to think that all fear is over , when we have avoided the more obvious and conspicuous designments of a temptation , but rather to suspect some further train than we yet have discovered . ( . ) that there is a necessity for us to be circumspect every way , and janus-like to have an eye before and behind , that we may make timely discoveries of what satan intends against us . as we have taken a view of the various designments of satan in one temptation , so 't is also remarkable , that these various ways of his in this temptation , do give strength one to another , and have as close a connection , as stones in an arch. christ was pleased to commend the wisdom of the unjust steward , though he intended not the least approbation of his dishonesty : so may we turn aside and observe the cunning artifice of the devil , in the management of this argument against christ , which is to this purpose , as if he had thus proceeded ; if thou art the son of god , ( as the voice from heaven lately testifyed ) it can be no inconvenience , but every way an advantage to give a further proof of it : thy present condition of want and hunger , seem to contradict it : for how strange and unbeseeming is it , for the son of god to be in such straits ? yet if thou beest what thou sayest thou art , 't is easy for thee to help thy self ; god that made the world of nothing , by the power of his command , can much more change the forms of things that are made already ; 't is but speaking , and these stones that are before thee will be turned into bread ; and besides that in so doing thou maist seasonably vindicate thy self from the eclipse of thy present condition , necessity and duty ( for 't is duty to supply the want of the body , which cannot be supported without its proper nourishment ) compel thee unavoidably to it , except thou fearest not to contract the guilt of self-destruction , especially seeing i do not urge thee to provide delicacies , but only bread , and such as is needful to keep in the lives of the poorest men , in the poorest manner . hence note , satan in driving on a temptation , useth such an artif●cial contrivement of motives and things , that still one doth infer another , one strengthens another . temptations are like a screw , which if once admitted , will improve its first hold to draw in all the rest . by these arts doth satan , like a cunning serpent , wriggle himself into the affections of men. chap. x. of satans chief end in this temptation , his skill in making the means to sin plausible . the reasons of that policy , with his art therein . men's ignorance his advantage . of the differences of things propounded to our use . the various aims of satan , and their close dependance one upon another , having contributed to us their several observations , it remains , that we ask after the main and chief thing that satan principally intended . and to make way to this , it must be noted , that in grand temptations especially , the main design of satan comprehends these two ; the chief end , and the chief means conducing to that end. about these some authors conjecture variously , whose differences we have no great occasion to mention , seeing the text gives so great a satisfaction in this matter . for first , the main end of satan , we have ( not obscurely ) expressed to us in these words [ if thou be the son of god : ] which if we compare with matth. . . this is my beloved son , in whom i am well pleased , we shall easily apprehend , that here satan doth but eccho to that voice which came down from heaven ; as he did with eve ; god had said , of the tree in the midst of the garden ye shall not eat , satan ( having as it were the sound of this yet in his ears ) in a clear reference to it , saith , yea , hath god said , ye shall not eat ? so here is also an evident respect to god's testimony concerning , christ , as if he had said , hath god said , thou art his son ? if thou beest indeed such as he testifyed , give some proof of it ? &c. by which it appears that his design was to undermine this testimony , or some way or other to defeat it ; neither need it pass for an objection against this , that satan doth not directly mention his doubt or distrust , nor positively suggest to christ , a questioning or misbelief of his son-ship , for it was not suitable to his policy , so to lay open his main end , that must have been expected afterward , as the last in execution ( if it had taken effect ) though it were first in intention . secondly , the chief means by which he would have brought this end about , may be understood from christ's answer to the temptation : for it cannot but be imagined , that christ knew the bottom of satans policy , and that his answer must fully confront the means by which satan indeavoured to ensnare him . his answer was , man lives not by bread alone , but by every word that proceedeth out of the mouth of god. if we can then come to a certain understanding of this scripture ( which is not difficult ) we shall evidently know the mind of the temptation , to which this is a direct answer . these words are cited out of deut. . . which some interpret to this sense ; as if christ had said , man hath not only a life of the body ( which is mentioned by bread ) to look after , but another life of the soul , which is of so great concernment ; that the bodily life is to be neglected , rather than that of the soul to be endangered . this is a truth in it self , but is apparently besides the meaning of deut. . neither doth it afford so full and particular an answer as ( doubtless ) christ intended . but let us consider the text , and we shall find more in it ; for moses first sets down gods dealing with israel in the wilderness , in that he suffered them to hunger , and took from them the ordinary means of life , which ( as the latter part of the verse shews ) is to be understood of ordinary bread , and then to supply that want , he fed them by an extraordinary means , ( such as they had never heard of before ) this was by manna . next he makes an inference from this way of god's proceeding , improving this particular to a general rule , that he might make thee know , that man lives not by bread only , but by every word that procedeth out of the mouth of the lord doth man live : which is clearly of this import , that man lives not by ordinary means only , but that god can provide for his life in an extraordinary way , by appointing any thing to that end , through his mighty and powerful word , and good pleasure ; so that things never so unusual , or unfit in themselves for nourishment , will become strengthning to us , if he shall give out his command . christ then applying this , in this sense , did ( as it were ) thus say to satan ; though i want ordinary means of life , which is bread , yet i know god can make any thing which he pleaseth , to nourish me instead of it . so that i will not cast off a dependance upon the providence of god in this strait , and without warrant run to an extraordinary course for supply . hence it is evident that to bring about his main end ( which was to distrust of his relation to god ) he used this means , that by reason of his strait , in the failure of ordinary supply , he should distrust providence , and without warrant provide for himself . observe , that where satan carries on a main design and end , he bestows most of his pains and skill in rendring the means to that end plausible and taking . the end is least in mention , and the means in their fit contrivance , takes up most of his art and care. the reasons whereof are these : first , the end is apparently bad , so that it would be a contradiction to his design to mention it , 't is the snare and trap it self , which his wisdom and policy directs him to cover ; his ultimate end is the destruction of the soul , this he dare not openly avouch to the vilest of men ; he doth not say to them destroy your souls , bring eternal miseries upon your selves , but only tempts them to that which will bring this misery upon them ; and as for those intermediate ends , which are the formal acts of sin , he useth also a kind of modesty in their concealment ; he doth not usually say , go and murther , or commit adultery : but rather puts them upon ways or means that will bring them up to those iniquities , except that he sometime have to deal with those that are so hardned in sin , that they make a sport to do wickedly , and then he can more freely discover his ends to such in the temptation . secondly , the means to such wicked ends , have not only an innate , and natural tendency in themselves , which are apt to sway and byas men that way , but are also capable of artificial improvement , to a further inticement to the evils secretly intended , and these require the art and skill for the exact suiting and fitting of them . the end cannot be reached without the means , and means so ordered ( without the aid of grace ) will scarce miss of the end. thirdly , the means are capable of a varnish and paint , he can make a shift to set them off , and colour them over , that the proper drift of them cannot easily be discovered , whereas the ends to which these lead cannot receive , ( at least so easily with some ) such fair shews . 't is far easier to set off company-keeping , with the pleasurable pretences of necessity or refreshing divertisement , than to propound direct drunkenness , ( the thing to which company-keeping tends ) under such a dress . if it be demanded , how and by what arts he renders the means so plausible ? i shall endeavour a satisfaction to that quere , by shewing the way that satan took to render the means he made use of in this temptation , plausible to christ , which were these ; first , he represents it , as a harmless or lawful thing in it self ; who can say it had been sinful for the son of god to have turned stones into bread , more than to turn water into wine ? secondly , he gives the motion a further pretext of advantage or goodness , he insinuated that it might be an useful discovery of his sonship , and a profitable supply against hunger . thirdly , he seems also to put a necessity upon it , that other ways of help failing , he must be constrained so to do , or to suffer further want . fourthly , he forgets not to tell him , that to do this was but suitable to his condition , and that it was a thing well becoming the son of god to do a miracle . fifthly , he doth urge it at the rate of a duty , and that being in hunger and want , it would be a sinful neglect not to do what he could and might for his preservation . the same way doth he take in other temptations , in some cases pleading all , in some most of these things , by which the means conducing thereunto may seem plausible . if he presents to men occasions of sinning , he will tell them ordinarily , that they may lawfully adventure upon them , that they are harmless , nay of advantage , as tending to the recreating of the spirits , and health of the body ; yea , that 't is necessary for them to take such a liberty , and that in doing so , they do but what others do that profess religion . and often he hath such advantage from the circumstances of the thing , and the inclination of our heart , that he makes bold to tell us . 't is no less then duty , such did the outrage of demetrius seem to him , when he considered , how much his livelyhood did depend upon the diana of the ephesians ; paul's zeal made him confident that persecution of christians was his duty : neither is there any thing which can pretend to any zeal , advantage or colourable ground , but presently it takes the denomination of duty . if any wonder that such poor and shallow pretences are not seen through by all men , they may know that this happens from a fourfold ignorance . first , from an ignorance of the thing it self : how easily may they be imposed upon , who know not the nature , or the usual issues of things ? as children are deluded to put a value upon an useless , or hurtful trifle ; so are men deceived and easily imposed upon in what they do not understand . and for this cause , are sinners compared to birds , who are easily inticed with the bait proposed to their view , as profitable and good for them , because they know not the snare that lyes hid under it : this ignorance causing the mistake mentioned , is not only a simple ignorance , but also that ignorance which owes its rise to a wilful and perverse disposition , ( for there are some that are willingly ignorant ) doth often lay those open to a delusion , who through prepossession or idleness , will not be at pains to make full inquiries . secondly , this also comes to pass from an ignorance of our spirits : for while we either engage in the things proposed by satan upon the general warranty of a good intention , or that we have no evil meaning in it , we are kept from a discovery of the intended design . hence paul saw nothing , in his persecuting the church of god , of what satan aimed at ; or while upon the pretence of a good intention , our secret corrupt principles do indeed move us underhand to any undertaking , we are as little apt to see the ends of satan in what he propounds to us . jehu , and the disciples pretending a zeal for god , but really carried on by their own furious tempers , did as little , as others see what the devil was doing with them . thirdly , the means of a temptation are rendred less suspitious , from an ignorance of the circumstances , and concomitants that do attend them . fourthly , as also from an ignorance of our own weakness , and inclination , while we are confident of greater strength to resist , than indeed we have , of a greater aversness , than is in us , to the evil suspected ; we contemn the danger of the means as below us , and so grow bold with the occasions of iniquity , as pretending no hazard or danger to us . this may teach us a piece of wisdom , in the imitation of the devil ; we see his malice appears in the bloody and destructive aims or intendments , which he discovers against us , but his skill and cunning in a suitable disposal and ordering of the means . so should we learn to imploy all our care and watchfulness about those plausible ways or introductions to sin , that satan puts in our hand ; and as his eager desire of gaining his end , makes him industrious about the offering of means fit to compass it , so our fear of his design and end should make us jealous of every overture propounded to us . they that from wilfulness or neglect shall admit the means of evil , cannot expect to avoid the evil to which they lead , or if they may ( unexpectedly ) be rescued from the end , while they use the means ( by grace interposing , as between the cup and the lip ) 't is no thanks to them , and often they come not off so clear , but that some lameness or other sticks by them . i may suspect this will be retorted back as an advice scarce practicable : for if all means leading to sin are to be avoided , then can we use nothing , but rather ( as the apostle saith in another case ) we must go out of the world , seeing every thing may lead to evil . i answer , we are not by any command of god put into any such strait , things that are or may be improvable against us , may be used by us with due care and watchfulness ; yet all things are not alike neither , for we must look upon things under a threefold consideration . first , if that which is propounded or laid before us , as a means to sin , be in it self sinful , the refusal of both is an undoubted duty . secondly , we must look upon thins under the consideration of the suspiciousness which they carry with them of a further evil ; some circumstances , or postures of an opportunity and occasion offered , are of such a threatning aspect , that they fairly warn us to hold off . to keep company with a friend may be admitted , when yet that society in a suspitious place , as tavern , or whore-house , is to be avoided . thirdly , we must further consider things as we are free , or engaged to them , and accordingly where there is appearance of danger , or the fear of it , we must keep at a distance , if we are engaged to such things either by the obligation of the law of nature , or lawful calling , or command of god , or unavoidable providence , or relation , where these ties are upon us , we cannot avoid the thing or action , but are the more concerned to take heed of being overreached or overtaken by them . chap. xi . of the temptation to distrust upon the failure of ordinary means . of the power of that temptation , and the reasons of its prevalency . of unwarrantable attempts for relief , with the causes thereof . of waiting on god , and keeping his way . in what cases a particular mercy is to be expected . i have particularly insisted upon the aims of satan in this temptation , in their variety , and also the cunning connexio● and coherences of them : i have also singled out his chief design . i am now in the last place to present you with the suitableness and respects that the subordinate means carry to the principal , and that proportion which may be found in all these to the end designed by them . the chief means ( in reference to the end designed ) was a distrust of providence ; and the subordinate means to bring on that distrust , was the failure of ordinary means of supply : for so he endeavoured to improve his hunger , and want in the wilderness , as a manifest neglect of providence towards him , for which ( as he tacitly suggests ) there was no ground to wait or rely upon it any further , but to betake himself to another course . hence note , that the failure of ordinary means of help , is by satan improved as his special engine to bring men to a distrust of providence , and from thence to an unwarrantable attempt for their relief in an extraordinary way . that the failure of ordinary and usual supplies hath by the devils subtilty brought a distrust of providence , and run men beyond all hopes of help , is a thing commonly and notoriously known . when men are afflicted , and brought unto unusual straits , and the ordinary ways of relief are out of sight , they are soon tempted to distrust god and man , and to conclude they are cut off , and that their hope is perished , and that their eye shall no more see good. david distressed , proclaims all men lyers : concludes , that he should at last be cut off . jonah in the whales belly , thought that all hope was gone , and that he was cast out of gods sight . the church of israel in captivity , forgat prosperity ( notwithstanding the promise of deliverance after seventy years ) and thought no less , than that her hope and strength was perished ; lam. . . and from the scriptures mentioned , we may also see the strength and prevalency of the temptation , especially when 't is reduced to particulars . as , first , 't is not a thing altogether of no weight that such a temptation should prevail against such persons , as david , and jonah , and the whole church of israel , that the manifold experiences that some of them have had of gods faithfulness in delivering , and the seasonableness of help at times of greatest hazard , the particular promises that all of them have had , ( how dismal and black soever things have seemed ) have given the fullest assurances imaginable , that what he had spoken should certainly be performed ; the gracious qualifications of such persons as eminently holy , and skilled in the duties of trust , and in the ways of providence , and the special advantage which some of them ( as prophets ) have had above others , to enable them to improve that skill , experience , knowledg , and grace , to a firm adherence to such special promises , that all these things should not be sufficient to keep them off distrust , ( though at present the ways of deliverance were hid from them ) seems strange . secondly , 't is also wonderful to what an height such a prevailing temptation hath carryed some of them ; david seems to be a little outragious , and did upon the matter call god a lyer , when he said , all men are lyers , which ( however that some interpret , as if it had been davids trust in god , and his confident avouchment of his enemies prognostications of his ruine , to be but lyes , and that this he spake from his firm belief of the promise , i believed , therefore have i spoken ) yet the acknowledgment of his haste , ( which ( compared with psal . . . ) is declared as his weakness ) will force us to conclude it an ingenuous confession of his distrust at the first : when he was greatly afflicted , ( though he recovered himself afterwards to a belief of the promise ) and that in that distemper he plainly reflected upon samuel , and calls the promises of god given by him , a very lye. thirdly , 't is strange also , that present instances of god's providences working out unexpected deliverances should not relieve the hearts of his saints from the power of such distrust , that when they see god is not unmindful of them , but doth hear them in what they feared , they should still retain in their minds the impression of an unbelieving apprehension ; and not rather free themselves from their expectations of future ruine , by concluding , that he that hath , and doth deliver , will also yet deliver . david had this thought in his heart , that he should one day perish by the hand of saul , even then when god had so remarkably rescued him from saul , and forced saul not only to acknowledg his sin in prosecuting him , but also to declare his belief of the promise concerning david . one would have expected , that this should have been such a demonstration of the truth of what had been promised , that he should have cast out all fear ; and yet contrariwise , this pledg of god's purpose to him , is received by a heart strongly prepossessed with misgiving thoughts , and he continues to think , that for all this , saul would one day destroy him . fourthly , the pangs of this distrust are also so remarkable , that after they have been delivered , and have found that the event hath not answered their fears , they have in the review of their carriage under such fears , recounted this their weakness among other remarkable things , thereby shewing the unreasonableness of their unbelief , and their wonder that god should pass by so great a provocation , and notwithstanding so unexpectedly deliver them . david in the places before cited , was upon a thankful acknowledgment of god's love and wonderful kindness , which he thought he could not perform , without leaving a record of his strange and unworthy distrust ; as if he had said , so greatly did i sin , and so unsuitably did i behave my self , that i then gave off , and concluded all was lost . to open this a little further , i shall add the reasons why satan strikes in with such an occasion as the want of means , to tempt to distrust , which are these : first , such a condition doth usually transport men besides themselves , puts them as it were into an extacy , and by a sudden rapture of of astonishment and fear , forceth them beyond their settled thoughts and purposes . this david notes as the ground of his inconsiderate rash speaking ; it was my haste , i was transported , &c. now as passion doth not only make men speak what otherwise they would not , but also to put bad interpretations upon actions and things beyond what they will bear , and hasten men to resolves exceedingly unreasonable : so doth this state of the heart ( under an amazement and surprize of fear ) give opportunity to satan to put men to injurious and unrighteous thoughts of the providence of god , and by such ways to alienate their minds from the trust which they owe him . secondly , sense is a great help to faith. faith then must needs be much hazarded , when sense is at a loss , or contradicted , as usually it is , in straits . that faith doth receive an advantage by sense , cannot be denyed . to believe what we see , is easier than to believe what we see not ; and that in our state of weakness and infirmity , god doth so far indulge us , that by his allowance we may take the help of our senses , is evident by his appointment of the two sacraments , where by outward visible signs our faith may be quickned to apprehend the spiritual benefits offered . thomas , resolving to suspend his belief till he were satisfied that christ was risen , by the utmost tryal that sense could give , ( determining not to credit the testimony of the rest of the disciples , till by putting his finger into his side he had made himself more certain ) christ not only condescended to him , but also pronounceth his approbation of his belief , accepting it , that he had believed because he had seen . but when outward usual helps fail us , our sense ( being not able to see afar off ) is wholly puzled and overthrown , the very disappearing of probabilities gives so great a shake to our faith , that it commonly staggers at it ; and therefore was it given as the great commendation of abrahams faith , that he ( notwithstanding the unlikelyhood of the thing ) staggered not at the promise ; noting thereby how extraordinary it was in him at that time , to keep up against the contradiction of sense , and how usual it is with others to be beaten off all trust by it . 't is no wonder to see that faith ( which usually called sense for a supporter ) to fail when t is deprived of its crutch . and he that would a little understand what disadvantage this might prove to a good man , when sense altogether fails his expectation , he may consider with himself in what a case thomas might have been , if christ had refused to let him see his side , and to thrust his finger into the print of the nails , in all appearance had it been so , he had gone away confirmed in his unbelief . thirdly , though faith can act above sense , and is imployed about things not seen , yet every saint at all times doth not act his faith so high . christ tells us , that to believe where a man hath not had the help of sight and sense , is noble and blessed . joh. . . yet withal , he hints it to be rare and difficult ; he that hath not seen , and yet hath believed , implyes , that 't is but one amongst many that doth so , and that 't is the conquest of a more than ordinary difficulty . hence it is , that to love god when he kills , to believe when means fail , are reckoned among the high actings of christianity . fourthly , when sense is non-plust , and faith fails , the soul of man is at a great loss : having nothing to bear it up , it must needs sink ; but having something to throw it down , besides its own propensity downward to distrust , it hath the force of so great a disappointment to push it forward ; and such bitterness of spirit heightned by the malignant influence of satan , that with a violence ( like the angels throwing a milstone into the sea ) it is cast into the bottom of such depths of unbelief , that the knowledg of former power and extraordinary providences cannot keep it from an absolute denyal of the like for the future . israel in the wilderness when they came to the want of bread , though they acknowledged he clave the rock , and gave them water in the like strait , yet so far did their hearts fail of that due trust in the power and mercy of god , which might have been expected ; that though they confessed the one , they as distrustfully question , and deny the other . he clave the rock , but can he provide flesh ? can ●e give bread ? strange unbelief ! that sees and acknowledgeth omnipotency in one thing , and yet denies it in another . fifthly , providence hath been an old question ; 't is an atheism that some have been guilty of , to deny that god ordereth all affairs relating to his children here below , who yet have not so fully extinguished their natural impressions , as to dare to deny the being of god. that god is , they confess , but withal they think that he walketh in the circuit of heaven , and as to the smaller concerns of men , neither doth good nor evil . this being an old error , to which most are but too inclinable , ( and the more , because such things are permitted ( as the punishment of his children , and their tryals , ( while others have all their heart can wish ) as seem scarce consistent with that love and care , which men look for from him to his servants ) they are apt enough to renew the thoughts of that perswasion upon their minds ( for which the failure of ordinary ways of help , seems to be an high probability ) that he keeps himself unconcerned , and therefore there seems to be no such cause of relyance upon him . the psalmist so expresseth that truth , [ men shall say , verily there is a god that judgeth in the earth , ] that it is discovered to be a special retrivement of it , ( by many and signal convincing evidences ) from that distrust of god , and his providences that men usually slide into upon their observation of the many seeming failures of outward means of help . secondly , the other branch of the observation , that from a distrust of providence , he endeavours to draw them to an unwarrantable attempt for their relief , is as clear as the former . sarai being under a distrust of the promise for a son , because of her age , gave her hand-maid to abraham , that in that way ( the promise seeming to fail ) she might obtain children by her . david because of the many and violent pursuits of saul , not only distrusted the promise , thinking he might one day perish by him , but resolves to provide for his own safety , by a speedy escape into the land of the philistines ; a course which ( as appears by the temptations and evils he met with there ) was altogether unwarrantable . that from a distrust , men are next put upon unwarrantable attempts , is clear from the following reasons : first , the affrightment which is bred by such distrusts of providences , will not suffer men to be idle . fear is active , and strongly prompts that something is to be done . secondly , yet such is the confusion of mens minds in such a case , that though many things are propounded , in that hurry of thoughts they are deprived usually of a true judgment and deliberation , so that they are oppressed with a multitude of thoughts ( as david on the like occasion takes notice , in the multitude of my thoughts within me , &c. ) and ( as he expresseth the case of sea-men in a storm ) they are at their wits end . thirdly , the desparing grievance of spirit , makes them take that which comes next to hand ; as a drowning man , that grasps a twig or straw , though to no purpose . fourthly , being once turned off their rock , and the true stay of the promise of god for help , whatever other course they take must needs be unwarrantable ; if they once be out of the right way , they must needs wander , and every step they take , must of necessity be wrong . fifthly , satan is so officious in an evil thing , that seeing any in this condition , he will not fail to proffer his help , and in place of gods providence , to set some unlawful shift before them . sixthly , and so much the rather do men close in with such overtures , because a sudden fit of passionate fury doth drive them , and out of a bitter kind of despite and crossness , ( as if they meditated a revenge against god for their disappointment ) they take up an hasty wilful resolve to go that way that seems most agreeable to their passion , saying with king joram , what wait we upon the lord any longer for ? we will take such a course , let come on us what will. the service which the observation ( well digested ) may perform for us , is very fully contained in an advice which david gives on the like occasion , psal . . . which is this , wait on the lord , and keep his way . failures of ordinary means should not fill us with distrust , neither then should we run out of god's way for help . he that would practise this , must have these three things which are comprehended in it . first , he must have full perswasions of the power and promise of god. i do not mean , the bare hear-say , that god hath promised to help , and that he is able to deliver , but these truths must be wrought upon the heart to a full assurance of them , and then we must keep our eye upon them : for if ever we lose the sight of this , when troubles beset us , our heart will fail us , and we shall do no otherwise than hagar , who , when her bottle of water was spent , and she saw no way of supply , sate down , gave up her son , and self for lost , and so falls a weeping over her helpless condition . this was that sight of god ( in regard of his power , goodness , faithfulness , and truth , which are things invisible , ) which kept up the heart of moses , that it sunk not under the pressure of his fears , when all things threatned his ruine . secondly , he that would thus wait upon god , had need to have an equal ballance of spirit , in reference to second causes ; despise or neglect them he may not , when he may have them , for that were intollerable presumption , and so to center our hopes and expectations upon them , as if our welfare did certainly depend upon them , is an high affront to gods omnipotency , and no less than a sinful idolizing of the creature ; but the engagements of our duty must keep carefully to the first , and the consideration of an independency of an almighty power , as to any subordinate means or causes , must help us against the other miscarriage . when all means visible fail us , we must look to live upon omnipotent faithfulness and goodness , which is not tyed to any thing , but that without all means , and contrary to the powers of second causes , can do what he hath promised , or sees fit . thirdly , there is no waiting upon god and keeping his way , without a particular trust in god , to this we are not only warranted by frequent commands , trust in the lord , i say , trust in the lord ; but highly encouraged to it , under the greatest assurances of help . psal . . . trust in him , and he shall bring it to pass . trust in the lord and do good , and verily thou shalt be fed . ver . . the lord shall help and deliver them , because they trust in him . and this we are to do at all times , and in the greatest hazards , and with the highest security . i laid me down and slept , i will not be affraid of ten thousands of people , that have set themselves against me round about . but some ( possibly ) may say , is it our duty to sit still in such a case ? when all the usual ways of supply fail us , must nothing be attempted ? i answer , first , at such times greater care and diligence is necessary in outward things ; that what one lawful course cannot help , another lawful course may ; and as to spiritual diligence , it should be extraordinary , we should be more earnest and frequent in prayer , fastings , meditations , and the exercise of graces . secondly , while we are in the pursuit of duty , and where the substance of it may be preserved entire , if our straits and wants unavoidably put us out of the way , we may be satisfyed to go on , though some circumstances be necessarily waved and hindred . phineas might kill zimri and cosbi upon the command of moses . numb . . . and consequently in prosecution of duty , though ( other circumstances considered ) it was in some respects extraordinary . thirdly , but let the strait be what it will , we must not forsake duty ; for so we go out of gods way , and do contradict that trust and hope which we are to keep up to god-ward . but ( it may be further urged ) must we when all means fail , positively trust in god for those very things which we might expect in an ordinary way ? in some cases , our duty is submission to his will , and the particular mercy neither positively to be expected , nor yet distrusted . thus did david behave himself , when he fled from jerusalem upon absolom's rebellion ; let him do what seemeth him good . but there are other cases wherein 't is our duty to six our trust upon the particular mercy or help . i shall name four , and possibly a great many more may be added . as , first , when mercies are expresly and particularly promised ; as when the kingdom was promised to david . when a son was promised to abraham . whatever had been the improbabilities of their obtaining the thing promised , it was their duty positively to believe . this is indeed not a general case . secondly , when god leads us into straits by engaging us in his service , as when israel followed the lord into the wilderness , in order to an enjoyment of a further mercy , which was the possession of the land of canaan ; when they had no water to drink , nor food to eat , and saw no natural possibility of supply in that wilderness , they ought positively to have expected supplies from god in an extraordinary way , and it is reckoned up against them as their sin that they did not believe . this was the very case of christ under this temptation , the spirit led him into the wilderness upon the prosecution of a further design ; when there was no bread there to satisfy his hunger , he refuseth to work a miracle for his supply , but leans upon an extraordinary providence . thirdly , when the things we want are common universal blessings , and such as we cannot subsist without : if we have nothing to eat , and nothing to put on , yet seeing the body cannot live without both , we must positively expect such supplies from providence , though we see not the way whence they should arise to us . this kind of distrust ( which reflects upon the general necessary providence of god , by which he is engaged to preserve his creatures in their stations , to cloath the grass of the field , to feed the birds of the air , &c. ) christ doth severely challenge , shall he not much more cloath you , o ye of little faith ? he hath little or no faith , ( and in that regard a very prodigy of distrust ) that will not believe for necessaries . hence heb. . . the prophet resolves upon a rejoycing confidence in god , when neither tree , nor field , nor flock would yeild any hope in an ordinary way . fourthly , when god is eminently engaged for our help , and his honour lies at stake in that very matter ; so that whether god will help or no , or whether he is able , is become the controversy , upon which religion in its truth , or the honour of god is to be tryed ; then are we engaged to a certain belief of help . the three children upon this ground did not only assert , that god was able to deliver them , or that their death and martyrdome they could bear ( which is all that most martyrs are able to arise up to ) but they asserted possitively , that god would deliver them , and that the fire should not burn them : they saw evidently that the contest , whether the lord was god , was managed at so high a rate , that god was more concerned to vindicate his honour by their preservation , than to vindicate their grace and patience by their constancy in suffering . another instance we have in matth. . . where christ rebukes his disciples for unbelief , in their fears of shipwrack in a great storm ( not that every sea-man ordinarily lies under that charge , that gives himself up to the apprehensions of danger : ) the ground of which charge was this , that christ was with them , and consequently it had unavoidably contradicted his design , and reflected upon his honour , if he had suffered his disciples at that time to be drowned : their not minding how far christ was engaged with them , and not supporting themselves against their fears by that consideration , made christ tax them for their little faith. chap. xii . of satans proceeding to infer distrust of sonship from distrust of providences . instances of the probability of such a design . the reasons of this undertaking . of satan's endeavour to weaken the assurance and hopes of god's children . his general method to that purpose . lastly we are to consider the suitableness of the means to the end ; he had ( as we have seen ) fitly proportioned the subordinate means to the chief and principal . the failure of ordinary means of help , was shrewdly proper to infer a distrust of providence . now let it be noted how fitly he improves this distrust of providence , to bring about the end he aimed at , which was a distrust of his filial interest in god , as if he should have thus reasoned ; he that in straits is forsaken , as to all the usual supplies that may be expected in an ordinary way , hath no reason to relyon providence ; and he that hath no reason to rely on providence for the body , hath less cause to expect spiritual blessings and favours for the soul. hence note , that 't is satan's endeavour , to make men proceed from a distrust of providence , to a distrust of their spiritual sonship , or filial interest in god. first , i shall evidence that this is satan's design , and next , i shall give the reasons of it . the former i shall make good by these several considerations . first , we see it is an usual inference that others make of men whose heart fails them , under an absence or disappearance of all means of help in their distresses . if providence doth not appear for them , they conclude god hath forsaken them . bildad thus concludes against job chap. . . is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ? which must not only be understood as an ironical scoss at the weakness of his confidence and hope , as not being able to support him against fainting in his trouble , but as a direct accusation of the falseness and hypocrisy of his supposed integrity , and all the hopes and confidence which was built upon it ; and ver . . doth evidence , where he plainly declares himself to mean , that job could not be innocent or righteous , it being ( in his apprehension ) a thing never heard of , that so great calamities should overtake an upright man ; whoever perished being innocent ? the ground of which assertion was from ver . . it is now come upon thee , and thou faintest . that is , distresses are upon thee , and thou hast no visible means of help , but despairest ever to see a providence that will bring thee out ; therefore furely thou hast had no real interest in god , as his child . eliphaz also seconds his friend in this uncharitable censure ; if thou wert pure and upright , he would awake for thee ; that is , because he doth thus overlook thee , therefore thou art not pure and upright . if men do thus assault the comforts of god's children , we have reason enough to think that satan will ; for besides that we may conclude they are set on work by the devil , ( and what he speaks by them , he will also by other ways promote , as being a design that is upon his heart ; ) we may be confident , that this being a surmise so natural to the heart of man , he will not let slip so fair an advantage , for the forming of it in our own hearts against our selves . secondly , the best of gods children , in such cases , escape it very hardly ( if at all ; ) which declares , not only the depth and power of that policy , but also how usual it is with satan to urge the servants of god with it . job , chap. . . recovered himself to a firm perswasion of sonship , i know that my redeemer liveth , &c. but by the way his foot had well-nigh slipt , when ver . , . he cryes out , he hath destroyed me on ever side , and i am gone ; he hath also kindled his wrath against me , and he counteth me unto him as one of his enemies . his earnest resolve , not to give up his trust in god , and the confidence of his integrity , is sufficient to discover satans ●ager indeavours to have him bereaved of it . thirdly , satans success in this temptation over the saints of god , ( who sometime have actually failed ; ) shews how much it is his work to cast down their hopes of interest in god , by overthrowing their trust in his providences . if he attempts this , ( and that successfully ; ) on such whose frequent experiences might discourage the tempter , and in probability frustrate his undertaking ; we have little cause to think , that he will be more sparing and gentle in this assault upon those that are more weak , and less acquainted with those clouds and darknesses , that overshadow the ways of providence . david , for all the promises that he had received , and notwithstanding the manifold tryals that he had of seasonable and unexpected deliverances , yet when he was distressed , he once and again falls into a fear of his soul , and a questioning of god's favour . he complains as one utterly forsaken , why hast thou forsaken me ? in psal . . he expresseth himself , ver . . sinking in the deep mire , as a man that had no firm ground to stand upon , and that his troubles had brought him to fear the state of his soul , not only as deprived of god's favour ( and therefore ver . . begs that his face may be no longer hid ) but also as suspecting the loss of it , ver . . draw nigh unto my soul , and redeem it , psal . . upon the occasion of outward troubles . asaph falls into such a fit of fear , about his spiritual condition , that no consideration of former mercies could relieve him , he remembred god. ver . . but was troubled ; he considered the days of old , called to remembrance his songs in the night . but none of these were effectual to keep him from that sad outcry of distrust , ver . . will the lord cast off for ever ? is his mercy clean gone for ever ? hath god forgotten to be gracious ? &c. which upon the review , in the composing of the psalm , he acknowledgeth an unbelieving miscarriage ; i said , this is mine infirmity . fourthly , 't is also a common and ordinary thing with most , to entertain misapprehensions of their spiritual condition , when they meet with disappointments of providence : hence the apostle , heb. . , . when he would quiet the hearts of men under the lords chastening , doth of purpose make use of this encouragement , that god speaks to them in the rod , as to children , and such as are under his care and love ; my son despise not the chastening of the lord : whom the lord loveth , he chastneth , &c. which certainly tells us thus much , that 't is ordinary for men to doubt their son-ship because of their afflictions . we may conjecture what the malady is , when we know what is prepared as a medicine : this would not have been a common remedy , ( that we may be children , though we be scourged ) if the disbelief of this , had not been the usual interpretation of afflictions , and a common distemper . fifthly , we may further take notice , that those disquiets of mind , that were only occasioned by outward things , and seem to have no affinity ( either in the nature of the occasion , or present inclination of the party ) with a spiritual trouble ; yet if they continue long , do wholly change their nature ; they that at first only troubled themselves , for losses or crosses , forget these troubles , and take up fears for their souls . sometime this ariseth from a natural softness and timerousness of spirit , such are apt to misgive upon any occasion , and to say , surely , if i were his child , he would not thus forsake me ; his fatherly compassions , would some way or other work towards me ? sometime this ariseth from melancholly contracted or heightned by outward troubles . these when they continue long , and peirce deep , put men into a spirit of heaviness , which makes them refuse to be comforted . here the devil takes his advantage : vnlawful sorrows , are as delightfully improved by him , as unlawful pleasures ; they are diab●li balneum , his bath in which he sports himself , as the leviathan in the waters . when for temporal losses or troubles men fall into melancholy , if they be not relieved soon , then their grief changeth its object , and presently they disquiet themselves , as being out of god's favour , as being estranged from god , as being of the number of the damned ; such against whom the door of mercy is shut , and so cry out of themselves as hopeless and miserable . the observations of physitians afford store of instances of this kind . felix platerus gives one , of a woman at basil , who first grieved for the death of her son , and when by this means she grew melancholly , that changed into an higher trouble ; she mourns , that her sins would not be pardoned , that god would not have mercy for her soul. another , for some loss of wheat , first vexeth himself for that , and then at last despairs of the happiness of his soul ; with a great many more of that kind . sometimes a desperate humor doth ( from the same occasion ) distract men into a fury ; of which mercennus gives one instance from his own knowledg , of a person who upon the distresses which he met with , fell into a rage against god , uttering speeches full of horrour and blasphemy , not fit to be related . if there be such an affinity betwixt distrust of providence , and distrust of son-ship , that the one slides into the other naturally . if this be common to all men under troubles , to suspect their souls ; if the best do here actually miscarry ; if those that do not yet hardly escape ; and if by-standers commonly give this judgment of men in straits , that there is no help for them in their god ; we cannot but collect from all this , that it is an advantage which satan will not neglect , and that he doth very much imploy himself to bring it about : the reasons of it are these . first , distrust of providence hath in it the very formal nature of distrust of son-ship . if the object of distrust were but changed , it would without any further addition work that way . he that trusts providence acknowledgeth that god knoweth his wants , that he is of a merciful inclination to give what he sees he hath need of ; that he hath manifested this by promise , that he is so faithful that this promise cannot be neglected , and that he hath power to do what he hath promised . he that distrusts providence disbelieves all these , consequentially at least ; and he that will not believe that god takes any care of the body , or that he is of a merciful disposition toward him , or thinks either he hath made no such promise , or will not keep it , if any such were made ; cannot believe ( if that doubt were but once started ) that god is his father , or that he hath interest in the priviledg of a son , seeing it is impossible to believe a sonship , while his care , mercy , promises , and power are distrusted . in this then satans work is very easy , it is but his moving the question about the lords mercy to the soul , and presently ( as when new matter is ministred to a raging flame ; ) it takes hold upon it , and with equal , ( nay greater ) force it carries the soul to distrust spiritual mercies , as before it disbelieved temporal kindnesses . secondly , the same reasons , which any man doth gather from the seeming neglect or opposition of providence ; upon which he grounds his distrust of the lords kindness in reference to outward things , will also serve as arguments for a distrust of spiritual favours . the distresses of men seem to argue , ( . ) that there is sin and provocation on their part , ( . ) and that there is a manifestation of anger on gods part , ( . ) and from these apprehensions ariseth bitterness , anxiety , fear , and dejection of spirit , which intercepts all the help and consolation which might arise from other considerations of the lords promise , or mercy , for the quieting of the heart , and fortifying it against such apprehensions ; these same grounds , with the prevailing fears and perplexities , arising from them , are enough to make us suspect , that we are not yet under any such peculiar favours , as may bespeak us his children by adoption ; so that from the same premises satan will conclude , that as he hath no care for our bodies , so no love to our souls ; that we neither love god nor are beloved of him , betwixt the one conclusion and the other there is but a step , and with a small labour he can cut the channel , and let in that very distrust , to run with all its force against our spiritual interest in god. thirdly , to trust god for the soul is an higher act , than to trust him for the body , the soul being of greater excellency than the body ; and the mercy necessary for the happiness of it , being more precious , and less visible , it must require an higher confidence in god , to assure of this , then satisfy us in the other ; 't is more easy to believe a lesser kindness from a friend , than a singular or extraordinary favour ; he then that cannot trust god for temporal mercies , shall be more unable to believe eternal blessings ; if we run with foot-men , and they have wearried us , shall we be able to contend with horse-men ? if the shallow brooks be too strong for us , what shall we do in the swellings of jordan ? fourthly , when faith is weakned as to one object , 't is so tainted and discouraged , that it is generally weakned as to all other ; if the hand be so weakned that it cannot hold a ring , it will be less able to grasp a crown ; when we are baffled in our trust for temporal mercies , if satan then put us to it not to believe for spiritual blessings , how can we expect but to be much more at a loss in them ? so that he is sure of the victory before he fights , and he that is so sedulous to take advantage against us , will not lose so considerable a conquest for want of pursuit . there is indeed one thing that may seem fit to be objected against this , which is , that men may retain their faith in one thing , when yet they distrust in another , as the israelites distrusted the power and goodness of god for bread , and flesh in the wilderness , when yet they believed that as he had given water out of the rock , so he could do it again if there were need . psal . . . he smote the rock , and the waters gushed out , but can he give bread : as if they had said , we believe he can give water , but 't is impossible he should provide bread. but they that would thus object , may consider , that the reason of mens confidence in one thing , ( while distrust is in other things prevailing ) is not from any real strength of their faith , but a present want of a temptation ; if such a confidence were put to it , it would quickly be seen that it were truly nothing . as confident as the israelites were , that they could believe for a supply of water , we find , that neither that experience , nor the other of supplying them with manna and quails were sufficient to keep up their trust in god , but that at the next strait all was to seek , verse . for all this they sinned still , and believed not for his wonderous works . fifthly , besides all the forementioned advantages that satan hath in raising this temptation , of distrusting son-ship out of a distrust to providence , we may suppose him the more earnest in this matter , because 't is so provoking to god to distrust his providence ; that he often , ( as a just chastisement of that evil ) punisheth it ; by giving them up to distrust him for their souls ; the height of the provocation may be measured by this , that 't is not only a denyal of god that is above , but usually a vesting some mean and contemptible thing , with those attributes which only suit a god infinite and eternal . as israel did not only forsake the almighty by their distrust , but place their hopes upon ashur , upon their own horses and warlike preparations , and at last , upon the works of their hands , which they called their gods. how offensive this is to the lord , we may observe by that notable check which the prophet gave ahaz . esay . , . notwithstanding his complement of refusing a sign , ( which god offered him for the strengthning of his hope ) upon a pretence that he would trust without it , ( though indeed he absolutely distrusted him , as appears by chron. . . ) that it was a weaning and tyring out the patience of a long-suffering god ; is it a small thing for you to weary men , but will you weary my god also ? god is so active and jealous of all incroachments of this kind , that they may expect he will give up such offenders to be punished by the terrors of an higher distrust . he that is not owned as a god in his providences , will not be owned as a father for spiritual mercies ; they that will not own him for the body , shall not be able to lay hold upon him or his strength , to be at peace with him for their souls , and by this piece of just discipline he often cures the distrust of providence in his children , who when they see themselves plunged into terrors and fears about their everlasting welfare , do not only call god just , and accept of the punishment of their iniquity , in distrusting him for smaller matters , but now wish with all their hearts , that they might have no greater thing to trouble them than what relates to the body , or this life . to sum up all these reasons in one word ; satan hath from the forementioned considerations , a certain expectation of prevalency . for not only in this case doth god ( as it were ) fight for him , by giving them up , to distrust their filial interest , that have provoked him by a distrust of providence ; and our faith is also so weakned by the former overthrow , that 't is not able to maintain its ground in an higher matter , but also this distrust carries that in the nature and grounds of it ; that will of it self work up to a disbelief of spiritual mercies . he knows then that this piece of the victory is an easy consequence of the former , and we may say of it , as the prophet nahum , chap. . . of the strong-holds of nineveh , 't is like a fig-tree with the first ripe figs , if they be shaken , they shall even fall into the mouth of the eater . this temptation of distrusting our son-ship falls into satans mouth with a little labour , when once he hath prevailed so far , as to make us distrust the providence of god in outward matters . this must warn and caution us against any unbeseeming unbelieving entertainment of jealousy against the lords providence ; we are but too apt in our straits to take a greater liberty to question his mercy and power , not foreseeing how closely this borders upon a greater evil ; we may say of it , as the apostle speaks of babling in controversies , that they lead to more ungodliness , and that such words eat as a canker , so doth this distrust usually carry us further , and when we fall out with god for small matters , he will be angry in earnest , and withdraw from us our consolations in greater . in the depth of your distresses when your fears are round about you , and god seems to compass you about with his net ; when lover and friend forsakes , and when there is no appearance of help , endeavour ( for the keeping hold of your interest in god ) to behave your selves according to the following directions . first , look upon the providences of god to be as a great deep , the bottom of whose ways and designs you cannot reach ; think of them as of a mystery , which indeed you must study , but not throw away , because you cannot at first understand it . providences are not to be dealt with as alexander did by gordius his knot , who when he could not loose it , he cut it . if you see not the end of the lord , or cannot meet with a door of hope in it , yet lay your hand upon your mouth , speak not , think not evil of things , you know not , but wait till the time of their bringing forth . secondly , you must keep up in your hearts high and honourable thoughts of god , yea , of his mercy and goodness , and where you cannot see your way , or god's way before you , yet ( as it were by a kind of implicit faith ) must you believe that he is holy and good in all his ways . thirdly , though you may read your sins , or god's displeasure in them , and accordingly endeavour to humble your selves , and call your selves vile , yet must it be always remembred , that eternal love or hatred is not to be measured by them . fourthly , restrain complainings . 't is indeed an ease to complain ; i will speak ( saith job ) that i may be refreshed , notwithstanding a vent being given , 't is difficult to keep within bounds . our complainings entice us to distrust , as may appear in job , who took a boldness this way , more than was fit ; as chap. . . is it good unto thee that thou shouldest oppress ? and that thou shouldest despise the work of thine hands ? all this hath been said in the opening of the temptation it self , now must i consider the motive that satan used to bring on the temptation by ; if thou be the son of god , &c. the question that is here moved by some , is , whether satan really knew , or truly doubted christ to be the son of god. several learned men think that he was in doubt , * and the reasons are variously conjectured . cyprian conceives that the unity of the two natures in one person did blind him , he knew it to be impossible that the divine nature should hunger , and might think it strange that the humane nature should fast so long . cornelius a lapide thinks that satan knew that there should be two natures united in one person , and that this occasioned satans fall , while he proudly stomacked the exaltation of the humane nature , but he imagins satan's doubt arose from a doubtful sence of that phrase , this is my beloved son , as not knowing whether christ were the natural , or an adopted son of god. but notwithstanding these apprehensions , others conceive that satan knew very well who christ was , and that being privy to so many things relating to him , as the promises which went before and directly pointed out the time , the angels salutation of mary at his conception , the star that conducted the wise men to him , the testimony from heaven concerning him , with a great many things more , he could not possibly be ignorant that he was the messias , and the son of god by nature ; neither doth that expression , if thou be the son of god , imply any doubting , seeing that that is usually expressive of the greatest certainty and assurance , as in the speech of lamech , if cain shall be avenged seven-fold , that is , as certainly he shall be avenged ; so satan might use it to this sense , if , or seeing thou art the son of god. now whereas it may seem strange , that he should set upon christ , if he knew who he was , i have answered that before , and shall here only add , that though satan did believe christ to be the son of god , yet so strongly did the power of malice work in him , that he would have had him to have doubted that he was not so . from all this , we have this observation , that the great design of satan is to weaken the assurance and hopes of the children of god , in their adoption . this is the master-piece of his design , the very center in which most of his devices meet ; we may say of him , as esau said of jacob , is he not rightly called jacob , a supplanter ; he first stole away our birth-right at the creation , and now he seeks to take away our blessing in christ the redeemer . the reasons of this undertaking i shall not here insist on ; 't is sufficiently obvious , that the greatest perplexity and sorrow ariseth to the children of god from hence , and that a troop of other spiritual evils ( as impatience , fury , blasphemy , and many more ) doth follow it at the heels , besides all that inability for service , and at last , plain neglect of all duty . all i shall further do at this time , shall be to shew in a few particulars , ( from satans carriage to christ in this temptation ) how and after what manner he doth manage that design , in which note . first , that 't is his design to sever us from the promise , and to weaken our faith in that ; when eve was tempted , this was that he aimed at , that she should question the good earnest of the prohibition , hath god said so ? was he real in that command , that you should not eat at all , &c. the like he doth to christ , is it true ? or can it be so as that voice declared , that thou art the son of god ? secondly , though this be his design , yet his way to come to it , is not at first to deny it , but to question and enquire , yet after such a manner , as may imply and withal suggest a doubting or suspition that it is not so ; he doth not come to christ thus , thou art not the son of god ; or , that voice that gave thee that testimony , was but a lye or a delusion : but he rather proceeds by questioning , which might seem to grant , that he was so , yet withal might possibly beget a doubt in his mind . thirdly , next he more plainly suggests something that may seem to argue the contrary ; for thus he aggravates christ's present condition of want , can it be that god would leave thee to these oppressing straits , if thou wert his son ? at this rate he deals with us , improving the failure of outward means of help , the permission of temptation , the want of comfort , the continuance of affliction , notwithstanding prayers , &c. as probabilities that we belong not to god. fourthly , after this , he urgeth christ to a sinful miscarriage , to distrust providence , and to rely no longer on the care of his father ; if christ had been prevailed with in this , he would have made use of it , as an argument to prove that he was not the son of god indeed . 't is usual in his disputings with us about adoption , to put us upon something , which may be as an argument out of our own mouths against us . christ might have answered him in this , as the man answered joah , if i should do so , then thou thy self wouldst set thy self against me . fifthly , when at last , he hath gradually ascended to that confidence as to deny our adoption , then ( at a very great disadvantage ) he puts us upon the proof , in which he puts by the ordinary evidences , and insists on extraordinary proofs as necessary . the servants of the lord that are under this exercise , do find that in this case , the ordinary evidences of repentance , mortification , love to the brethren , &c. do nothing for them : satan puts their spirit upon clamouring for higher evidences ; nothing will serve except they may view the records of eternity , and read their names enrolled in the everlasting decrees , or except god will speak from heaven in an extraordinary way , to testify of them , as thomas resolved , that no less should satisfy his doubt than the feeling and seeing of the print of the nails ; to this purpose some stand upon no less than a miracle for proof of son-ship . of which we have two instances of later years , the one mrs. honywood , the other mrs. sarah wight , who in their distresses for their souls were tempted by satan to make an hasty experiment , the one by throwing a venice glass , the other by throwing a cup against the wall with this or the like expression , if i must be saved , then let not this glass break : a desperate temptation ! their manner of desiring satisfaction is so provoking , that it cannot be expected god will give an answer by it , but rather the contrary ; and if he should not condescend , as he is not bound , ( though he strangely preserved the cup and glass forementioned from breaking ) what a dangerous conclusion would satan draw from it ? of this nature and design was that proposal of satans to christ , command that these stones be made bread , that is , do it as a proof of thy son-ship . by this we must learn this skill , not too easily to give up our hopes , or to be prodigal of our interest in christ , so as to part with it slenderly . if satan would chiefly rob us of this , we may learn thence , to put a price upon these jewels , and to account that precious , and of singular concernment , which he useth so much cunning to bereave us of . many of the lords servants may justly blame themselves for their lavish unthriftiness in this matter , who ( as if it were a necessary piece of humility or modesty ) will readily conclude against themselves , that they are not god's children , that they are not yet converted , &c. thus at unawares , they give up to satan without a stroke all that he seeks for . but you will say , must all men be confident of adoption ? no , i mean not so , yet all men must be wary how they cast away their hopes : particularly , first , though it be a dangerous arrogancy for a sinful wicked creature to bear himself up in a belief , that he is converted and actually instated into the adoption of sons ; yet 't is as dangerous on the other hand , for that man to cast off all hope , and to say he is reprobated , and such an one as cannot expect pardon and grace . secondly , those that are converted , though they may and ought to humble themselves deeply for their sinful miscarriage , and sincerely acknowledg that they deserve not to be called his children , yet must they be careful not to renounce their filial interest . they may say they are prodigal , yet keep to this , that they are sons ; though they are wandering sheep , yet must they stick here , that they are sheep still , and that god is still a father though a provoked father , otherwise their folly will give more , then all his fury could get , at least so quickly and easily . matth . . . then the devil taketh him up into the holy city , and setteth him on the pinacle of the temple . chap. xiii . the preparation to the second temptation . of his nimbleness to catch advantages from our answers to temptation . that satan carried christ in the air. of his power to molest the bodies of god's children . how little the supposed holiness of places priviledgeth us from satan . of satan's policy in seeming to countenance imaginary defences . of his pretended flight in such cases , with the reasons of that policy . of his improving a temptation to serve several ends . i omit christ's answer to the first temptation at present ( purposing to handle his answers to all the temptations together . ) and now the second temptation is before us , in which , first , i shall observe a few things in satan's preparation to the temptation , which takes in ( . ) the time , ( . ) the manner of his carrying him , ( . ) the place where he acted it . first , for the time , that is noted in the word [ then : ] which ( . ) points at the immediate succession of this to the former assault . the evangelist luke puts this temptation last , but he only had respect to the substance of the temptation , in his narration ; not regarding the order of them , which matthew hath punctually observed , as appears by his close connecting of them , with the particles , then and again , ver . , . besides , whosoever shall consider , that in the first , satan tempted christ to distrust , ( which he repelled , by telling him that it was his duty ( in the failure of outward means ) to rely upon divine providence , seeing man lives not by bread alone , &c. ) he will see so much of connection in the matter of the temptations , that he will easily perswade himself that the second place belongs to this , for this is but ( as it were ) a fit and pertinent reply to christ's refusal ; as if satan had said , since thou wilt rely upon the help and providence of god , in an extraordinary way of working , give an experiment of that , by casting thy self down , which thou mayst with greater confidence do , because he hath promised an extraordinary help , and hath given his angels charge concerning thee , &c. hence observe , that satan is not discouraged easily , nor doth he always desist upon the first repulse , but frequently renews the assault , when he is strongly and resolutely resisted . this word [ then ] doth also ( . ) tell us of satan's nimbleness , in catching a present advantage for a new temptation from christ's answer , he declared his trust in providence , this he presently lays hold on , as a fit opportunity to tempt him to presumption . here note , that when satan is upon any design , if an occasional advantage occur , from our way of refusal , he will not let it slip , but improves it to what it may lead to , though it be contrary to that which he was first labouring for . this was the policy which benhadad's servants used in their address to ahab , kings . . the men did diligently observe whether any thing would come from him , and did hastily catch it : if any thing come from us , we are under his temptation , he is diligent to observe it , and prosecutes it accordingly ; which may serve to satisfy the wonder that some have , concerning the contrariety in the temptations to which they are urged . they admire how it comes to pass that their temptations should so suddenly alter , that when satan seems to be so intent upon one design , he should so quickly change , and urge them presently to a different , or contrary thing ; but they may know that the devil watcheth the wind , and spreads his sayl according to the advantage which ariseth from our answer or repulse . so that if we would but plow with our own heifer , and observe our frame of spirit , we should easily find out this riddle . for as it is in disputings and arguings of men , replies beget new matter for answer , and so do they multiply one another ; thus are temptations altered and multiplyed , and out of the ashes of one assault repelled , another doth quickly spring up . the second circumstance of preparation is , satan's taking him up , and setting him on the temple . that this was not a visionary or an imaginary thing hath been proved before . yet granting it to have been real , ( as in truth it seems to have been ) it is disputed what was the modus , the way and manner of it . some think this was no more than christ's voluntary following of satan , who guided and conducted the way ; partly because the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are in scripture accomodated to a mans taking of any as a companion under his guide , and conduct of the way , and to a disposal of them in any kind of station . thus , where 't is said , joseph took mary , and the young child to go to egypt , the same word is used : and when christ tells his disciples , that they shall bring the ass and the colt which they should find tyed ; the same word which expresseth christ's being set on the temple , is there used . partly also , they think it below the dignity of christ to be thus violently hurried . others think that satan , was permitted to take up the body of christ , and by his power to have conveyed him in the air. and indeed the whole series of the narration , with all the circumstances thereof are evident for it . the distances of places , the quickness and speediness of the removals , the more proper applications of the words , taking and setting , to satan as the actor , and the declaration of his power therein , as able to do great things ; these make the matter so clear , that it seems to be an unnatural forcing of the text , to give it any other interpretation . besides , the former opinion of satans taking of christ , as a manuductor or guide , seems every way unreasonable : for if christ only followed satan , then it must have been either by a land journey on foot , or in the air. this latter it could not be ; for if christ had supported himself in the air by his own power , he had anticipated the temptation , and it would have been folly and madness for satan to have urged him to fly in the air , after such an evidence of his power ; and who can imagine that christ followed satan on foot from the wilderness to the temple , or that his access to the roof of the temple was so easy , in such a way when the temple was always so strictly guarded ? note hence , that satan is sometime permitted to exercise his power upon the bodies of those that are dear to god. that he hath power to carry the bodies of men in the air , is sufficiently confirmed by what he doth frequently to witches , who are usually carried ( if we can give any credit to the stories that are writ of them ) in the air , to places far remote from their dwellings . and that this power is permitted him upon others , than such as are in compact with him , is as evident from what is testifyed of those , whose forward curiosity hath led to imitate witches in their anointings , who have thereupon been conveyed after them to their assemblies , and when the company hath been suddenly dismissed , they have been found many miles distant from their dwellings ; such instances we have in bodin , and among other things , that of domina rossa mentioned by him , whom satan would sometime bind to a tree , sometime to a table , or to a beds-foot , or to a manger ; sometime one hand bound to another , the devil thus molested her from eight years old , a long time . this power of conveying persons in the air , is not usual , yet there are some in this place , that have known one frequently molested by satan at this rate . however , if we take notice of his power , to abuse the bodies of holy persons more generally , we shall find it frequent . mary magdelen was possessed , christ mentions a daughter of abraham bowed down by him many years ; job was filled with botches and sores ; and there are many diseases wherein satan hath a greater hand , than is commonly imagined . physitians frequently conclude so much , while they observe some distempers to clude such remedies , as are usually successful upon other persons under the same diseases . from this we may infer ( . ) the great power of satan ; who can tell the extent of it ? doubtless ( if he were permitted ) 〈◊〉 should see sad instances hereof daily . ( . ) this discovers the wonderful care and providence of god over us in our preservation from his fury . ( . ) we may further note , that the abuse of the bodies of men by satan , will be no evidence , that therefore god doth disregard them , or that they are not precious to him . christ did undergo this abuse , to give such as shall be so molested , some comfort in his example . the third circumstance , which is that of place , is set down first in general , the holy city , that is jerusalem , for so luke speaks expresly . jerusalem was so called , because of god's worship there established , and his peculier presence there ; but that it should be called so , at this time may seem strange , seeing it might now be lamented as of old , how is the faithful city become an harlot ? righteousness lodged in it , but now murtherers . in answer to this , we must know , that god having not yet given her a bill of divorce , he is pleased to continue her title and priviledg . this might be profitably improved ; but i will not suffer my self to be diverted from the matter of temptation , which is the only thing i propound to prosecute from hence . i shall here only observe . that the holiness or sanctity of a place , will be no priviledg against temptations . he is not so fearful ( as many imagine ) as that he dares not approach a church-yard or a church , neither place , nor duty can keep him off . i do not believe the popish fiction of their st. bennets vision , wherein they tell of his seeing but one devil in a market , and ten in a monastery ; yet i question not the truth of this , that the devil is as busy at a sermon , or prayer , as at any other imployment . but to search a little further into this matter . it seems undeniable , that satan had a design in reference to the place , ( of which afterward ; ) and i see no reason to exclude our suspicion of a design from the name and title which the evangelist here gives to jerusalem . 't is an expression which ( to my remembrance ) we meet not with oft in the new-testament . at the suffering of christ , when the bodies of the saints arose out of their graves , 't is said , they went into the holy city ; but 't is evident , that it is there so styled upon special design , as if the evangelist would by that point at the staining of their glory , and that in a little time their boast of the temple and holy city should cease , and that all should be polluted with the carcasses of the slain ; and by the same reason may we suppose , that satan ( intending for christ a temptation of presumption , and backing it with the promise of a guard of angels ) had in his eye the usual confidence that the jews had of that city , as a place where the presence of angels might be more expected than elsewhere . so that it seems , satan intended to impose upon christ a confidence , in order to presumption . from the priviledg of the place , here observe , that satan is willing to gratify us with nominal and imaginary priviledges and defences against himself ; he will willingly allow us such defences , as are altogether insignificant and delusive , and his policy here is centred upon these two things : first , he doth industriously prompt us to self-devised inventions , such as were never appointed or blessed of god to any such use , but only found out by the bold superstitions of men. of this we have an instance in balack , who carried baalam from place to place in his prosecution of his design of cursing israel ; neither can we imagine that a commodious prospect of israel was all he aimed at , seeing he discovers his mind in this variation of places , peradventure it will please god that thou maist curse them from thence ; clearly implying , that he had a confidence that the place might contribute something to his design , and that there was some inherent vertue in those consecrated places , and therefore did he begin with the high places of baal , and then to the field of zophim , and then to the top of peor . among the papists we find too much of this , what power they attribute to holy-water , blessed-salt , sign of the cross , hallowed-earth , consecratrd places , reliques , baptized-bells , exorcisms , and abundance of such stuff , may be seen in many of their writings , too tedious to be related . secondly , he is also willing that men use those real defences and helps which god hath commanded , so that they use them in a formal manner , which indeed deprives them of all the life and efficacy , that might be expected from an instituted means ; thus he readily permits ignorant persons without any disturbance or molestation , to use the repetition of the lords-prayer , ten-commandments and creed , or any other prayer , while they perswade themselves , that the very saying of the words , is a sufficient defence against the devil all that day . the reasons of satan's policy in such gratifications are these : first , while we are kept doing with these , we are diverted from that which might be really helpful ; he puts a broken reed into our hand , that we might be deprived of a staff. experience confirms this , those that with greatest devotion use these empty inventions , are usually careless in the use of god's own appointments . secondly , besides that he thus betrays them by these lying helps , he doth by this means cast them on a further iniquity , of idolizing these foolish calves of their own invention . in this case men have a presumptuous expectation from such usages , of that which god never promised to do by them , neither ever entred into his heart so to do ; seeing he answers them all with this , who hath required these things at your hands ? and accordingly their consciences are more concerned for the omission of one of these fooleries , than for the neglect of the greater things of the law ; such are more troubled for the neglect of the sign of the cross or holy-water , than for their constant carelesness , and want of faith , by which their hearts should be guarded against their enemy . thirdly , in the mean time , he makes work for his own triumph over them , that dote upon these sottish inventions . if we can suppose satan to have pleasure or mirth at any thing , we may be sure he will laugh at such preparations , for a spiritual welfare ; it being as truly ridiculous for any man to go out with these weapons against satan , as for a combatant to assail a gyant , with a paper-helmet , a wicker-shield , and a wooden-daggar . and indeed when satan counterfeits a flight , or fear of such matters , ( as for his advantage he sometimes doth , it is but in design to beget or confirm in men a confidence of a vertue or strength in these usages against his power ; that so they may fix upon them to the neglect of god's own institutions , which he most dreads . thus we read , that he cunningly ceased his oracle at daphne , upon a pretence of the silencing power of the bones of the martyr babilas , which were buried near the place ; on purpose to lead unwary christians to the adoration of saints and their reliques . many such instances we have in sprenger of the devils feigned flight at the sign of the cross , the sprinkling of holy-water , the angelical salutation , st. bernards staff , or certain words and verses hung about the neck , and a great deal of such stuff we may meet with in most of their writers ; all which are but cunning contrivances of satan , to advance a belief of the vertue of these things , and so to stop men there , to the neglect of those spiritual weapons , which the scripture recommends . these we have observed from the place in general , the holy city : let us go on to the place in particular , where satan acted all this ; the pinacle of the temple . various are the conjectures of men about this , whether it were some fane , or the top of some spire , or the place whence the apostle james was thrown down , or the top of the kings porch , which was erected to a great height , over a deep valley , or some battlement , &c. but we are not concerned in such inquiries , only here i shall take notice of scultetus , who supposing the place to be the top of a fane or spire , and reading in josephus , that the points of such broaches were so sharp , that a bird could not rest upon them , without piercing its foot ; was therefore willing to conclude , that these temptations were not really , and historically acted , but in vision only ; all this ariseth from a wrong interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our english renders pinacle , whereas it properly signifies any battlement , or angular prominency , jutting out over the rest like a wing , which would afford a sufficient footing and support . 't is more profitable to enquire after satans reason for the choice of such a place ; no question but it was upon design ; for else he might with equal convenience , have tempted christ to cast himself down from some tree or precipice in the wilderness ; but then what that design was , is not so easy to determine , it seems plain , that he might suppose that christ might be the rather animated to the undertaking of flying in the air , by the hopes of glory , which might be expected from such a performance , before so many spectators . but some think that he had a design also upon the men of jerusalem , and intended some delusion to the jews , which i am not unwilling to close with , partly because the experiences that we have of his devices , assure us that in one temptation , his ends are oft manifold , and i cannot but think that satan would make all things sure , and provide ( in his projecting mind ) against allevents ; for if christ should have yeilded and evidenced so great a power in the sight of all the people , it might have been a conviction general , that he was the messias , about that time universally expected ; and partly i am ready to think so , because ( in case christ had done so ) it lay so fair , to confirm the jews in a misapprehension of the personal coming of elias , of whom they understood the prophecy of mal. . . behold , i will send my messenger , and he shall prepare the way before me ; and the lord whom ye seek shall suddenly come to his temple , even the messenger of the covenant . if the jews expected elias to come from heaven to the temple , how strongly would they have been confirmed in this opinion , if they had seen a man fly from the temple in the air , and by this means john the baptist ( who was the elias that was to come ) should have been neglected , and christ himself ( though honoured as elias ) not owned for the messias . observe then , that satan's designs are large , and that he projects the ensnaring or deluding of others , by such temptations , as seem only to concern those that are under the immediate trouble of them . he tempts christ to cast himself down , and also by it ( at least ) intends a delusion to the jews , he tempts one man upon the back of another , one is tempted to errour , another by that mans temptation , is tempted to atheism , and rejecting of all religion . one man is tempted to prophaneness , another is tempted by that to an uncharitable disrespect of him ; 't is easy to multiply instances of this . chap. xiv . that presumption was the chief design of this temptation . of tempting to extreams . what presumption is . the several ways of presuming . the frequency of this temptation , in the generality of professors , in hypocrises , desparing persons , and in the children of god. the reasons of satans industry in this design . his deceitful contrivance in bringing about this sin. preservatives against it . next to the preparation which satan made for the second conflict , ( already explained ) the temptation intended offers it self to our view , which is this : cast they self down . what satan chiefly intended by it , we may collect from christ's answer , as well as from the thing it self , for he thus replys ; it is written , thou shalt not tempt the lord thy god. christ doth not use this scripture to any such sense as this , that he should hereby prohibit satan to tempt him , because he was satan's lord and god , but he mentions this scripture as a rule of obedience , as if he should say , i may not cast my self down , and so rely on extraordinary help , seeing i can go down another way , for the neglect of ordinary means , when we have them , is a tempting of god , which may not be done . so that it appears by this , that satan here tempted christ to presumption . there is only this objection in our way ; that deut. . . ( the place by christ cited ) refers to the temptation of the israelites in massah , mentioned exod. . . where they chide with moses for water ; and there it would seem their tempting the lord , was rather in despairing of his power and help , than presuming in the neglect of the ordinary means . i answer , though the occasion and matter of that temptation be different from this of christ's , yet the presumptuous experiment that they there made of god's presence and power was the same with this which satan designed : for ver . . ( where the account of that tempting is given ) 't is said , because they tempted the lord , saying , is the lord among us or not ? they put it to this issue , that the being and power of god should be tryed by the giving or not giving of water . the manner then of that temptation being so agreeable to this , christ very pertinently applies that command to it , presumption being the thing which christ was tempted to . it might occasion some wonder in us to see satan take such strange steps : he was before tempting him to despair , now to presumption , but 't is no argument of his lightness or uncertain roving in his way of tempting , but rather of his depth and subtilty . note then , that 't is satans policy in tempting , to run from one extream to another . the corinthians were first tempted to a sinful complyance with the adulterous person , and were averse to his excommunication ; afterwards they were tempted to the contrary severity , and were as backward to receive him again . the same men that have been overcome by prodigality and excess ; when they begin to see the evil of that , are oft tempted to worldiness or covetousness , the contrary disposition . reasons of this policy are , first , the avoiding of one extream gives the soul such a swing , ( if care be not used to prevent it ) that they are cast more than half way upon the other . peter in an extream of modesty , refused the washing of his feet by christ , but when he understood the danger , then he runs as far wrong another way , not my feet only , but my hands and my head. thus some are so for purity of churches that they exclude the weak ; others so for vnity , that they admit the open scandalous and prophane . secondly , while men avoid one extream by running into another , they carry with them such strong impressions of the evil they would avoid , and such fierce prejudices , that 't is not an ordinary conviction will bring them right , but they are apt to be confident of the goodness of the way they take , and so are the more bold and fixed in their miscarriage . presumption being the great design of satan in this temptation , we may further observe , that as distrust on the one hand , so presumption on the other , is one of his grand designs . of these two , we may say as it was said of the sword of hazael and jehu , that of all those that are slain by the devil , whosoever hath escaped the sword of distrust and despair , the sword of presumption hath slain . to explain this i shall , first , shew what presumption is . 't is in the general , a confidence without a ground . first 't is made up of audacity , ( which is a bold and daring undertaking of a thing ) and security . secondly , the ground of it is an error of judgment , ( a blind or a misled judgment doth always nourish it ; ) and this is either a mistake of the nature of such means on which we rely for assistance , ( as when a man lays as much stress upon a thred as upon a cable , or expects as much nourishment from a stone as from bread ; ) or a mistake of the will of others , from whom we expect aid and help , without a warrant for such a confidence . thirdly , in its way of working , 't is directly opposite to distrust , and is a kind of excessive ( though irregular ) hope , not that in this case a man believes or hopes over-much , ( for there can be no excess properly in the exercise of divine graces ) but that he hopes too rashly or lightly , without a solid foundation or reason . hope hath for its object that which is good , under the considerations of futurity , possibility , and difficulty ; on the one side desperation looks upon that good as future , but under so great a difficulty , that it forgets the possibility of it , and thereupon surceaseth all indeavours : presumption on the other hand is so keenly apprehensive of the possibility , that it never regards the difficulty , and so thrusts forward into irregular endeavours or expectations . the nature of this will be better understood when the particular instances of presumption are before us . first , then 't is presumption , when from external or subordinate means , men expect that for which they were never designed nor appointed of god. to expect grapes of thorns , or figs of thistles , would be a presumption , because god never design'd them for such fruits ; and no less is it , when in any other case men look for high and extraordinary things , from any created good , above what god hath put into it , by the law of creation . secondly , when men do expect those fruits and effects from any thing , unto which it is appointed , in neglect or opposition to the supreme cause , without whose concurrent influence they cannot reach their proper ends . that is , our hopes are wholly centered upon means , when in the mean time our eye is not upon god. thus , to make gold our hope , job . . . to make flesh our arm , jer. . . to make ashur a saviour , hos . . . or to trust to any creatures whatsoever , is in scripture condemned as a presumptuous relyance , and ( in regard of the necessary disappointment ) a trusting in a lye ; in which sence , 't is said that every man is a lyer , psal . . . the like presumption it is , when we boast great things of our selves , and ( as peter ) make confident engagements , ( in our own strength ) that we will avoid such a sin , or perform such a duty : for we are but frail , and all our sufficiency is from the lord , so that it can be no less than intollerable arrogance , to promise any thing of our selves without him ; neither can men promise to themselves the continuance of that good or advantage , which they have already received from second causes ( if their confidence builds it self upon that sole consideration ) without a just blame . job had said he should die in his nest , and david that he should never be moved , but both of them afterward noted these confidences to have been no other than deceitful presumptions . thirdly , 't is a presumption to expect things above the reach of our present state and condition ; as for a mean man , to beg of god authority , and rule , or to expect to be set with princes ; or for ordinary christians to look for miracles , signs from heaven , visions , revelations , extraordinary answers to prayers , and the like , all which expectations are groundless , and the issue of a presumptuous pride . fourthly , when men expect things contrary to the rules that god hath set for his dispensations of mercy , they boldly presume upon his will. god hath promised preservation to his children , while they are in god's way , but if any shall go out of that way , and sinfully put himself into dangers and hazards , it would be presumption in him to expect a preservation . 't is the same in spiritual things . god promiseth eternal life , and the blessings of his covenant to such as give up themselves to him , and his laws ; will it not be intolerable presumption for men to bless themselves in their heart with expectations of reigning with him in glory , while in the mean time they contradict his own rule , and neglect his order , walking in prophaneness , and living to themselves ? this is an high presumption of mercy against his express will. hence are such courses , called presumptuous sins , psal . . and such sinners transgress with an high-hand . fifthly , 't is also a presumption to expect any mercy , though common and usual , without the ordinary means , by which god in providence hath setled the usual dispensations of such favours ; as when men look for his aid and help , for supply of corporal wants , while they throw off all care , and refuse their own endeavours , which are the ways of god's appointment , in the consciencious use whereof such mercies are to be expected . the heathen ( upon the consideration of the necessary connection of means and the end ) have usually judged such sluggish expectations , to be no better than solemn mockings of a diety . in spiritual things 't is no less presumptuous , to expect conversion and an interest in christ and heaven , while they refuse the careful use of his ordinances , and therefore we are commanded to pray for such blessings , to cry after knowledg , and to lift up the voice for understanding , and to second these prayers with our own utmost endeavours ; to seek for it as for silver , and to search for it as for hid treasures , and in so doing to expect the finding of the knowledg of god. sixthly , when ordinary or extraordinary mercies are expected for an unlawful end , as when the israelites at massa called for water ( which they ought to believe god would supply them withal , their condition considered ) but for a test and proof of the being of god , for they said , is god among us or not ? exod. . . 't is by james made a peice of spiritual unfaithfulness , and adultery , to ask any thing of god with a design to spend it upon a lust . ahaz his refusing a sign when god offered it , ( however he made a shew of modesty and believing ) argued no other thing , but that he was conscious to himself , that ( in case he had accepted it ) he should have abused that favour to an unlawful end , and have tempted god by it , as putting it upon this experiment whether there was a god or not . this is also another act of presumption ; when a man becomes guilty of any of these miscarriages , he is presumptuous . secondly , i further add to this discovery of the nature and kinds of presumption , that this is one of satan's grand engins : which i prove by two demonstrations . first , by satans common practice in this kind upon all sorts of men , in most occasions : that which is his frequent practice upon most men , and on most occasions , must of necessity be understood to be chiefly designed . some men may possibly be free from the trouble of some particular temptations , ( as hieronimus wallerus saith of luther his master , that he heard him often report of himself , that he had been assaulted and vexed with all kind of temptations , saving only that of covetousness ) but none can say they have not been assaulted with this . i shall make it out by an induction of particulars . first , the generality of men that live in the profession of religion , are presumptious ; nay the greatest part of the blind world are so ; they presume of mercy and salvation , the devil preacheth nothing else , but all hope , no fear , and in these golden dreams they slide down to hell : if we look into their way of sinning , and then into their hopes we can judg no less of them , they stick not at the most grevious abominations , the works of the flesh , and in these they continue ; 't is their trade , their life , they make provisions for them , they cannot sleep except they do wickedly , he that reproveth is derided by them ; they make but a mock and sport of those things , which , as the shame and reproach of mankind , should rather fly the light , and hide themselves , as things of darkness ; these things they practise without regret or sorrow of heart , without smiting upon the thigh , and in all this they have the confidence to say , is not the lord among us ? they can call themselves christians , and have as bold expectations of eternal happiness , as if the committing of these evils were made by god the necessary qualifications to everlasting happiness ; what is more common ? and yet what more presumptuous ? for ( . ) these men audaciously hope and expect mercy , expresly contrary to the peremptory threatnings of god. god saith , there is no peace to the wicked , they say , we shall have peace . ( . ) these run upon the greatest hazards of ruine and wo , with the least fear , in the contempt of all danger , as the horse rusheth into the battel , who mocketh at fear , and is not affrighted , neither turneth his back from the sword. ( . ) they dare god to do his worst , they provoke god to jealousy , and that to his face ; hence was it that nimrod was said to be a mighty hunter before the lord. and er the son of judah , that he was wicked before the lord : because such audacious sinners will not ( as we may say ) go behind his back to sin . secondly , hypocrites whose carriage is more smooth , they also are presumptuous : for while they hide their sin , they do against dictates of conscience presume , that he that made the eye doth not see ; and that there is a possibility to cheat god as well as men ; besides their boastings and hopes have a special mark set upon them in scripture , as audaciously false , the hope of the hypocrite shall be cut off , their confidence of the temple of the lord is but a lie , and so termed expresly by the prophet . thirdly , even desparing persons are not always free of presumption . the act of self-murther , is a terrible presuming upon infinite justice . spira's desire to know the worst , was of the same kind . these are indeed extraordinary , but there are some other kinds of despair that come nearer to presumption , as that sensual despair , which ariseth out of an excessive love of carnal delights , and a secure contempt of spiritual things : for when sensuality prompts them to eat and drink while they may , despairing and hopeless of a future happiness , for to morrow they shall die , and their pleasure cease , they highly presume against the patience and goodness of god. fourthly , the best of men are too frequently overcome by it ; ( . ) not only while they are overtaken with sins more grievous , and above the rate of sins of infirmity , to which how lyable the holiest saint may be , ( upon temptation ) may be gathered from david's prayer , keep thy servant from presumptuous sins , that they have not dominion over me ; ( . ) but by their earnest prosecutions of their own wills , when contradicted by providence . 't is by the prophet esa . . . called a pride and stoutness of heart , to contend with providence , to attempt to build with hewen stone , when the bricks are faln , or to strive for cedars , when divine wrath hath cut down the sycamores . ( . ) how frequently are they guilty of presuming upon their priviledges , their strength , their graces , and upon that score venture themselves upon occasions of sin , or bear high above others upon a conceit of their higher attainments , or when they boldly put themselves upon suffering , or upon doing while they want that due humility and care that should ballance them . ( . ) there is also a presumptuous rashness , upon which the zeal and good intentions of holy men may sometimes precipitate them . such was vzzahs putting forth his hand to hold the ark , for which the lord smote him . all these instances put together , will sufficiently demonstrate that presumption is one of satan's master-designs . the second demonstration of this truth is from the general subserviency of other things to this . most of satans indeavours and temptations aim at this point , and this is the result and consequence of most sins ; that must needs be chief to which so many things do but serve and minister . in this center do most of the lines of his policy meet , pride , vain-glory , conceited-priviledges , supposed-advantages , and many things more were but vnder-agents to this temptation , which the devil attempted upon christ , as hath in part , and presently shall be further evidenced . thirdly , having thus proved that presumption is one of the great things he aims at , i shall next discover the reasons of his earnestness and industry in his design , which are these . first , 't is a sin very natural , in which he hath the advantage of our own readness and inclination . however that some from a melancholy temper , are inclinable to fears and distrust at some time , when these black apprehensions are exalted , yet ( these excepted ) hopes are more predominant than fears ; and self-love , which provides fewel to these hopes , is a natural principle in all ; when so many things give him such advantages , and promise him a success , we may well suppose he will not miss such an opportunity . secondly , as 't is easy for satan's attempt , so 't is remote from conviction , and not rooted out without great difficulty : 't is a sin that is covered with a pretext of an higher degree of hope : men in many ways of this iniquity are under perswasions of duty , and by reason of that confidence , fear ( which is the souls centinel ) is asleep , hence do they not lye so fairly open to counsel or reproof . the israelites , deut. . , . being under discouragement , refuse to go up to canaan , when they were upon the border of the land ; but being convinced of their sin , in distrusting the arm of the lord , by gods declared wrath and threatning against them , they fall upon the contrary extream of presumption , and then ver . . they would go up and fight : and the conviction of their former sin , made them so confident that this was their present duty , ( for thus they argue , we have sinned against the lord , we will go up and sight , according to all that the lord our god commanded us ; ) that though they were expresly forbidden from god , ver . . go not up , neither fight , for i am not among you ; yet were they so strangely carried by their former perswasion , that they refused to be convinced , and went presumptuously into the hill. by which instance we see , what great pretences lead on presumption , and how difficulty they are removed : which two things do no less than tempt satan to lay out himself to the uttermost in that design . thirdly , the greatness of the sin when 't is committed , is another reason of his diligence in the pursuit of it ; 't is not only from a simple error or mistake , but that error ariseth from intollerable pride ; they say and do such things from the pride and stoutness of their heart . he that is presumptuous , is self-willed , pet. . . hence these sins , which we translate presumptuous , are in the original , called prides or arrogancies . besides , they are contradictions to god's order , separating those things that god hath joyned together , as the means from the end , or the end from the means , as if the earth should be turned out of its place for us . and in some cases , 't is no less than the open affronting of god , by abusing his own favours against himself ; for thus they deal with him , who are opinionated in sin because of his mercy , concluding , by an irrational consequence , that they ought to be wicked because god is good , or that they may freely offend because he doth not punish . fourthly , the dangerous issues and consequences of this way of sinning , do not a little animate satan to tempt to it . in some cases it was to be punished by death , deut. . . the man that doth presumptuously , — even that man shall die : and most usually it is plagued with sad disappointments , by a severe engagement of god's displeasure against it . the hypocrites hope shall perish , it shall be as the giving up of the ghost . and generally , he that thus blesseth himself in his heart , when he heareth the words of the curse , deut. . , . the lord will not spare him , but then the anger of the lord and his jealousy shall smoak against that man , and all the curses that are written in this book shall lye upon him , and the lord shall blot out his name from under heaven . fourthly , and lastly ; i shall lay before you , the deceitful contrivance of satan in bringing this sin about , by shewing the particulars of his craft against christ herein . as , first , he takes advantage from his resolve to rely upon providence , contrary to the former temptation of turning stones to bread ; christ had refused that , telling him it was duty to trust him , who not only by the ordinary means of bread could feed him , but also by any other appointment . to this satan rejoyns , by offering an irregular opportunity of such a trust , in casting himself from the pinacle of the temple ; as if he should say , if thou wilt thus rely upon providence , do it in this . wherein we may note , that from an obediential dependance , he would draw christ to an irregular presumption . he retorts christs argument back again upon him thus , if god is to be relyed upon by a certain trust for food , by the like trust he is to be relyed upon for preservation ; if the belief of supply of bread , can consist with a neglect or refusal of ordinary means for the procurement thereof , then may the belief of preservation in casting thy self from the pinacle of the temple consist also with a neglect of the ordinary means . thus like a cunning sophister he endeavours to conclude sin from duty , from a seeming parity betwixt them , though indeed the cases were vastly different . for though it be duty to depend upon providence , when god ( in the pursuit of service and duty ) brings us out of the sight and hopes of outward means , yet it can be no less than sinful presumption , for us to make such experiments of providences , when we need not , and when ordinary means are at hand . after the same manner doth he endeavour to put fallacies upon us , and to cheat us into presumptuous undertakings , by arguing from a necessary trust , in some cases , a necessity of presuming in others , upon a seeming likeness and proportion . secondly , it was no small piece of satan's craft to take this advantage , while the impression of trust , in the want of outward means was warm upon the heart of christ , he hoped thereby the more easily to draw him to an excess . for he knows that a zealous earnestness to avoid a sin , and to keep to a duty , doth often too much incline us to an extream , and he well hoped , that when christ had declared himself so positively to depend upon god , he might have prevailed to have stretched that dependance beyond its due bounds , taking the opportunity of his sway that way , which ( as a ship before wind and tide ) might soon be overdriven . and this was the design of his haste in this second temptation , because he would strike while the iron was hot , and closely pursue his advantage , while the strength and forwardness of these resolves were upon him . thirdly , he endeavours to animate him to this presumption by popular applause , and to tickle him into an humour of affecting the glory and admiration , which by such a strange undertaking might be raised in the minds of the spectators , and therefore did he bring him to the most conspicuous place of a great and populous city , not thinking the matter so feasible if he had tempted him to it in a solitary desert . fourthly , he propounds to him a plausible end , and a seeming advantage , viz. the clear and undoubted discovery of his divine nature and near interest in god ; urging this as a necessary duty , for his own satisfaction , and the manifestation of his son-ship to others . fifthly , to drive out of his mind those fears of miscarrying in his attempt , which otherwise might have been a block in his way : he is officious in strengthning his confidence , by propounding treacherous helps and preservatives , suggesting a safety to him from the priviledg of the place where this was to be acted , an holy city and temple , producing more of a divine presence for his safety than other places . sixthly , to make all sure , he backs all this with a promise of preservation ; that nothing might be wanting to his security . by this method applyed to other things and cases , he endeavours to bring us to presumption . the consideration of this should put us upon a special care and watchfulness against presumption ; it is more designed , and hath a greater prevalency , than men are aware off . two things i shall only at present propound for our preservation , out of psal . . , . first , he that would be kept from presumptuous sins , must make conscience of secret sins , to search for them , to mortify them , to beg pardon for them . with what face or hope can we expect from god help against these , when we provoke him to leave us to our selves , by indulging our selves in the other ? secondly , he that would avoid them , must be under the awe and fear of being overcome by them : he that slights and contemns such visible hazards , shall not long be innocent . david here , first shews his conscience to be concerned with secret sins , and then begs to be kept from presumptuous sins , and by such earnest begging , he next shews how much he dreaded such miscarriages . chap. xv. self-murther another of his designs in this temptation . how he tempts to self-murther directly , and upon what advantage he urgeth it . how he tempts to it indirectly , and the ways thereof . of necessary preservatives against this temptation . we have seen and considered the main end of satan in this temptation . let us further consider whether this was the sole end that he propounded to himself : we have little reason to think that he would confine himself to one , when the thing it self doth so clearly suggest another , which might possibly have followed . in most cases , the ends of the devil are manyfold : we may therefore easily suppose ( and several have noted it ) that the devil ( that great murtherer ) had herein a secret design against the life of christ , and that he tempted him here ( indirectly ) to self-murther . and indeed ( supposing that christ had attempted to fly in the air , and had failed in the interprise , ) what else could have followed but death and ruine ? hence let us note , that satan seeks the ruine of our bodies , as well as of our souls , and tempts men often to self-murther . that the devil goes about seeking how he may destroy men , by putting them upon attempts against their own lives , is evident , not only from the experience and confessions of such as have suffered under satan's suggestions to that end , ( and it is a temptation more common , than we think off , because most men are unwilling to lay open themselves to others in this matter ) but also from those many sad instances of men over whom satan so far prevails , that they execute upon themselves this design , by destroying themselves . yet by the way we may note , that such thoughts are often in the minds of men , where satan is not industriously designing their destruction ; for he often casts in such thoughts , not only to try how men take with them , but to affright and disquiet them , and 't is usually with men of sad and melancholly tempers to mistake their own fears of such a temptation , for satan's endeavours against them , when indeed their fear and trouble lest they should be so tempted , makes them think they are tempted indeed . satan drives on the design of self-murther , two ways . first , directly , when in plain terms he urgeth men to destroy themselves . this ( because 't is directly repugnant to the law of nature , which vehemently urgeth them to self-preservation ) he cannot effect , but by the help of some advantages ; yet some ways and methods , by experience , he hath found to be so available to such an unnatural resolve , that he frequently puts them in practice . as , first , he works upon the discontents of men , and improves the disquiet of their minds , ( upon the occasion of any loss , vexation , disappointment or disgrace , ) to as great an height as he can , and when their lives are made bitter to them , and they are sufficiently prepared by the uneasiness of their condition ; then he propounds death , as the only remedy to set them at quiet ; wherein , besides his officiousness to provide them with instruments of cruelty and opportunity for their use , he follows them with arguments , drawn from the sence of their present condition ; the great intendment whereof is to aggravate their smart , and to make their burthen seem intollerable , and then self-ruine is but a natural consequence . we may see enough of this in the discontents of good men , and that they naturally work this way ; job speaks the general apprehensions of men in trouble , job . , . the bitter in soul value not life , they long for death , and dig for it more than for bid treasures ; they rejoyce exceedingly , and are glad when they can find the grave . jonah in his discontent prefers death before life , it is better for me to die than to live ; elias doth the like , and job seems impatient for it . all this is from the power and working of this temptation , though god held their hand that it did not fully prevail . in ahithophel , the ground of discontent was more a fancied than a real disgrace ; his counsel was rejected ( which was in it self no great dishonour ) and this works up such a perplexing resentment in his mind , that satan prevails with him to hang himself very deliberately . secondly , he most frequently drawn on men to destroy themselves by terrors and desparing troubles of conscience ; these as they afford greater disquiet and distress of mind than other kind of discontentments , so doth he more prevail by them ; for a wounded spirit is above ordinary strength , and hard to bear : only it may may seem strange , that those who so experimentally feel how fearful a thing it is to fall into the hands of the living god , should entertain such a temptation , as ( to their apprehensions and knowledg ) will certainly plung them into the very ocean of everlasting vengeance . this no doubt satan finds to be no small obstruction to his design , but here he useth his skill to open a way for them that would out-run their lives on the one hand , as he labours to pursue them with sence of wrath and indignation on the other hand . to this purpose , he tells them , ( . ) that all the hell they are to meet with is in their consciences , and that death will free them from all , or at least , that death will give a present ease , and that till the resurrection they shall be in quiet . those that are willing to receive these apprehensions , may easily be prevailed with to hasten their own death , seeing they have already fixed this conclusion with themselves , that there is no hope nor pardon for them ; that they are reprobates and cut off , for their thoughts can meditate nothing but the terrors of such conclusions . ( . ) he sometimes endeavours to perswade them , that by executing this revenge upon themselves , they may make some kind of satisfaction and amends for the sins they have commited : which though most false , yet 't is a wonder how far such ungrounded surmises may possess the minds of the desperate . that judas might have some such thought when he destroyed himself , is conjectured by some : but that must be but a conjecture , seeing none can pretend to know his thoughts ; but we may speak with greater freedom of those , who have declared the working of such apprehensions upon their minds . ( . ) a more plausible pretext he useth when he endeavours to perswade them , that they may kill themselves , and yet go to heaven for all that ; to this purpose the subtil adversary is not backward to tell them , what have been the charitable expressions of some men , who have supposed a possibility of repentance , inter pontem & fontem , as we say , betwixt the stroke or halter , and the death . capel is so apprehensive of the mischeivous improvement of this charity , for an encouragement to self-murther , that he with great earnestness cautions all ministers against such liberal expressions . i have known some , and heard of others that have been so possessed with this imagination , of being saved , notwithstanding that having purposed to destroy themselves , ( though god prevented them that they did it not ) they have first by prayer recommended themselves to god , and so prepared themselves to die . ( . ) sometimes though such afflicted ones , have no such perswasion , but that from death they go immediately to hell : yet are they pushed forward , by a certain fearful curiosity of knowing the worst . at that rate did spira express himself , when he desired to be freed of his life that he might know the utmost of those torments which he feared ; as if the affrightments of his fearful expectations , were worse than the real feeling of them . ( . ) but most of all doth he prevail against that objection of greater misery after death , by running men up to a desperate destraction in their terrors ; their present anguish is made insupportable , so that they hasten out of life , without care or consideration of what shall follow . thirdly , he tempts men directly to destroy themselves from a principle of heroick boldness , and seeming fortitude of mind : a thing very common among the romans ; who impatient of injuries , and from pride of heart , not willing to subject themselves to affronts , chused rather to tear their own bowels , than to live to see themselves abused . lucretia being forced by tarquinius , and not willing to outlive her disgrace , stabb'd her self . cato not being able to endure the victory of caesar , puts an end to his days . innumerable instances of this kind histories do every where afford . these though they consulted their own passions , and knew of nothing that prompted them , but their own generosity or magnanimity , yet were they not without a tempter to such cruel actions . satan ( undoubtedly ) pleased himself by exercising his cruelty upon them so easily , by the help of such an humour , which passed ( among these blind heathens ) for the highest proof of vertue and fortitude . to this height it came , insomuch that we find seneca highly applauding cato , for procuring his liberty by his own death ; and setting forth that fact as the most delightful spectacle to the gods. though indeed ( as augustine notes ) it is not fortitude , but weakness , and a clear evidence of impatience , which cannot bear other mens insolencies , or their own hardships . and if we examine the matter to the bottom , though there be audacity in it , to undertake their own death , yet is this led on by no better principles , than pride , impatience and despair : which may the better be discovered , if we consider such kind of attempts , as they arise from more ignoble and base occasions . paterculus tells us of a tuscan southsayer who being carried to prison with his friend fulvius flaccus , and despairing of pardon , desperately runs his head against the prison door and dashed out his brains ; and yet this man was moved to attempt his destruction , upon the same general principles by which cato destroyed himself . fourthly , 't is also sufficiently known that satan by the force of custome in several countries , doth as it were necessitate men to cut off their own lives ; in some barbarous places , at the death of the husband , the wife in a brutal affection of the praise of love and loyalty , casts her self to be devoured by the same flame , in which the dead body of her husband is consumed . and there are found in other places customs of self-destruction for the avoiding the tedious inconveniencies of old age , where 't is usual for old persons , with joy to prepare their own funeral pile , and to make a quick dispatch of their lives , and rather to die at once , than by peece-meal , as seneca expresseth it . calanus an indian philosopher , being dysenterical , obtained leave of alexander to burn himself for more quick dispatch . fifthly , there is yet another way by which men are tempted sometime ( though rarely ) to hasten themselves out of the world , and that is by a pretence of an earnest and impatient desire of happiness to come . that longings for such enjoyments , do become the best of saints , and is indeed their excellency , cannot be denyed ; but to make such a preposterous haste , must be a cheat of satan . that there is a possibility of this , may appear in the story of cleombrotus ( mentioned also by augustine ) who reading plato's phaedo of the immortality of the soul ; that he might hasten thither , threw himself head-long from a wall , and dyed . now though it be hard to find such an instance among christians , yet we have reason to believe , that where satan perceives such a temptation may take place , he will not be wanting in the prosecution . and if me may conjecture augustines thoughts , by that question which he propounds , viz. whether it be lawful for a man to kill himself for the avoiding of sin. ( which he solidly confutes ; ) we may conclude , that such thoughts , were the usual temptations of good men in his time , and the rather because in the close of that chapter , he applyes that discourse particularly to the servants of christ , that they should not think their lives a burthen . secondly , satan promotes the design of self-murther , not only directly , as we have heard , but also by some indirect ways he undermines the life of man : that is , when he doth not formally say to them destroy your selves , but tempts them to such things , as he knows will let in death upon them . this way of subtil malice i shall explain under these heads . first , upon highest pretexts of zeal for god's glory , he sometimes lays a snare for our lives ; i cannot believe but satan had a hand in that forwardness of ancient christians , who by an open profession of their faith before persecuting judicatures , did as it were court a martyrdom ; and i have the same perswasion of the painful earnestness of many holy preachers , who lavish out their strength in a prodigality of pains for the good of souls , which ( like a theif in the candle ) wasts them immediately ; whereas a better husbanded strength might be truely more advantagious , as continuing the light the longer : and yet so sincere are their ends , so pleasant is their work , that they seldom observe , as they ought , that satan ( when he can do no better ) is glad of the opportunity to destroy them with their own weapon ; and therefore in this case , they may expect he will do all he can to heighten and forward their zeal , not only by adding all the fewel he can to their inward propensity of laboriousness , but also by outward encouragement , of the declared acceptations , and expectations , of their hearers . secondly , upon baser pretences of the full enjoyment of sensual pleasures , and carnal delights , he doth unawares push men forward to death and dangers . thus the voluptuous , the glutton , the drunkard , dig their own graves , and invite death to cut them off , before they have lived out half their time . while satan tempts men to such excesses of riot , he labours not only the destruction of the soul , but also of the body ; not only that they be miserable , but that they may be so with all expedition . thirdly , besides all these , he hath other subtile ways of contriving the death of men , by putting them upon ways and actions that are attended with hazard . thus he sought the death of christ not directly , but indirectly , by urging him to an action which he thought would unavoidably bring him to death ; for a fall from so great a praecipice , would easily have bereaved any man of life . and sometimes when men are besotted with enthusiastical delusions , he can more easily beguile them with such stratagems : that instance of stuker is famous , who cut off his brothers head , upon a foolish perswasion , that god would magnify his great power in giving him life again . if satan can befool such bewitched slaves into such absurd and unreasonable apprehensions in regard of others , what hinders but that he may so far impose upon them , that they may be willing to practise upon themselves . i remember something to this purpose , of one whom the devil had well-nigh prevailed with , to make a hole in his breast , ( which of necessity must have let out his life ; ) upon a pretended promise of giving him eternal life , and was accordingly forced to take up a knife , and to carry it to his throat . in anno . in york-shire , a company of people were seduced to sacrifice certain creatures to god , among the rest they sacrificed their aged mother , perswading her she should rise the third day , and for this they were executed at york . this may awaken all to be aware of this temptation ; some are sadly concerned in it , many are the complaints which some of us have met withal about it in private , and the apprehensions of such hazards are sadly disquieting . through such fears thousands of god's dear children have passed , and many , too many , have been overcome by this weapon ; those of us that have not yet known temptations of this nature , do not know how soon we may be assaulted in this kind ; 't is necessary for all to stand upon their guard , and for that end , it behoves us to have at hand these defences against it . first , 't is useful to consider , that this is one of satan's great plots ; and when we meet with it cloathed with never so many pretexts , enforced with never so many seeming necessities , yet must we look upon it as the counsel of an enemy , who certainly intends us no kindness , let him pretend what he will ; and therefore may we be sure , it will be our sad inconvenience and disadvantage . secondly , it must be fixed in our minds , that the thing in it self is an high iniquity , a most grievous provocation ; no instance of self-murther ( properly such ) can be met withal in scripture , as practised by any holy person : the command is directly against it , thou shalt not kill . if we may not murther another ( as austin argues ) we may not murther our selves : for he that kills himself kills no other then a man ; nay we may much less lay hand upon our own life . 't is a greater violation of the law of nature and of love. every man is nearest to himself ; and his love to himself , is the pattern of his love to another . self-murther must then be a sin of higher aggravations by far , than the murther of another person . and the wiser heathens were far from countenancing any such cruelty ; if plato had thought it best for an immediate enjoyment of immortality , ( which is the highest pretence of self-murther imaginable ) to make an end of life violently , he would certainly have practised it himself , or recommended it to others , but he is so far from this , that he speaks against it as a great wickedness . thirdly , 't is necessary that men keep in mind , the danger that follows such an act . death brings god's unalterable mittimus , and seals up the condition of every man , so that in the same posture he comes to judgment , it puts an end to all hopes and endeavours . suppose then such tempted creatures to have fears and terrors as great as you can imagine them to be , yet there is a possibility that they may be deceived in them , that their case is not so bad as they fear , or ( if it be bad enough at present ) that it may be better afterwards , ( for many that have in their anguish resolved against themselves , have been prevented of the execution of their resolves , and have lived to see the lord and his salvation ; ) and who is able to determine that secret , that their name is not in the book of life ? who can say , he is certainly excluded out of god's decree ? what madness is it then to rush into certain ruine , when our fears that distress us may be but mistakes . it is not so certain that men shall be damned , because of what they feel or fear at present , as it may be if they destroy themselves . fourthly , to prevent occasions to this temptation , it must be our care not to give way to discontents for outward things , nor to distressing fears , ( such as are desparing and hopeless ) for our spiritual estate : or if we have a burthen either way upon our mind , we must avoid as much as may be , impatient fretfulness , lest satan get advantage of us . discontented moods , and casting away hope , are sad occasions for this temptation . if we find our selves thus burthened , we must look to it betimes , and not suffer it to go too far . and if this temptation come , we must take heed we keep not the devils counsel , but discover the matter to some that are wise and faithful , able to advise and pray for us ; remembring still that if only outward things trouble us , we have a better way of ease and remedy , by submitting to a chastising providence ; if spiritual troubles move this way , we should not run from him , but rather resolve to perish at his foot , as humble suppliants for mercy and pardon . fifthly , the temptation must also be opposed with fasting and prayer ; if this be sincerely practised , it will go away at last . sixthly , something may also be said for caution against unnecessary thrusting our selves ( while under such temptations ) into places of danger , or into a converse with instruments of death ; this may be too great a daring of the temptation , and in the consequence a mischief . yet on the other hand , we must not be so cowardly , as to be affraid of such places and things , unto which our callings and lawful employments do engage us ; not to dare to go over a bridg , or to walk by a river , or a pit , if it be our necessary way , is but to give an advantage to satan to keep us under continual affrightments , and therefore i subscribe to capels advice , we must abide by it , and fight it out by faith ; we must not fly the way , the place , the imployment , but go on and look to god , and at last we shall make satan fly . but if some object to this , that their weakness is great , and their fears are strong , and satan never idle , and that therefore they have little ground to expect an escape . i shall desire they would consider seriously , the instance of christ in this particular , when he was upon the pinacle of the temple , a small push might have overthrown him , and yet it was not in satans power to do it himself , though he tempted christ to cast himself down : which may sufficiently satisfy us , that there is a sure hedg of providence about us , and that satan cannot do us the least hurt by pushing us into a pit or river , or any such danger . chap. xvi . of pride , satan's chief engine to bring on presumption . what pride is , and how it prepares men for sinning presumptuously . considerations against pride . the remedies for its cure. pride kindled by a confidence of priviledges , and popular applause . the aims of satan in this temptation being thus explained , i must now offer to your consideration the means by which he sought to bring his end about , which we have noted already , was pride : this he endeavoured to raise up in him two ways . first , by urging to him the priviledges of his condition , as taking himself to be the son of god. secondly , by offering him the occasion of popular applause , to which purpose he brought him into the holy-city , where he might be sure of many spectators . i shall hence note , that pride is satan's proper engine to bring men on to presumption . if we should trace the history of presumptuous sins , we shall ever find it to have been so . adam's first sin , was an high presumption against god's express command , but pride was the stair by which he knew they must ascend to it ; and therefore he used this argument , to corrupt the hearts of our first parents , ye shall be as god's . the presumption of vzziah in burning incense upon the altar , was from his pride . chron. . . his heart was lifted up , because he was become strong . david's presumption in numbring the people was from hence ; thus might we run through many instances . but satan's own case may be instead of all , his first sin ( though we have but conjecture what it was particularly ) is concluded by all to have been highly presumptuous , and the scripture expresly asserts that it was his pride that brought him to it . tim. . . he that is lifted up with pride , falls into the condemnation of the devil . and in the general we are told by the prophet , hab. . . that the soul that is lifted up , cannot be so upright as patiently to wait upon god in a way of believing , but it will be presuming to evade a trouble by indirect contrivances . to explain the observation , i shall do no more but shew what pride is , and how fit it is to beget presumption . pride is a self-idolizing , an over-valuation or admiration of our selves , upon a real or supposed excellency , inward or outward , appertaining to us . 't is in scripture frequently expressed by the lifting up or exaltation of the soul. and this is done , upon the consideration of any kind of thing , which we apprehend makes us excel others ; so that inward gifts of mind , as knowledg , humility , courage , &c. or outward gifts of the body , as beauty , strength , activity , &c. or additional advantages of riches , honour , authority , &c. or any thing well done by us , &c. may all be abused to beget and nourish pride , and to fill us with high and lofty thoughts concerning our selves : and being thus blown up , we are fitted for any presumptuous undertaking . for. first , the mind thus corrupted , begets to its self apprehensions of a self-sufficiency : and therefore , as it is not apt to remember from what fountain all those excellencies come , and to what ends they are to serve ; so it brings them to a contempt of others , and to a confidence of themselves . thus are men by degrees so intoxicated by their own humour , that they mount up to irrational and absurd conceits , fancying that they are more than they are , and that they can do far more than is possible for them to accomplish , till at last they become apparently foolish in the pursuit of their imaginations . i need not instance in the follies of alexander , who being elated in mind , would be jupiter's son , and go like hercules in a lyons skin ; or in the mad frenzies of caius , who as he would need fancy himself a god , so would he change his godship when he pleased ; to day he would wear a lyons skin and club , and then he must be hercules ; to morrow in another garb he conceits himself apollo ; a caduceus made him mercury , a sword and helmet made him mars , &c. or in xerxes , who would whip the seas , and fetter neptune . the scripture affords enough of this nature , as the boast of nebuchadnezzar ; is not this great babel that i have built ? in the insolency of nineveh , zeph. . . i am , and there is none besides me . the blasphemy of tyre , ezek. . . who set her heart , as the heart of god , saying , i am a god , i sit in the seat of god. the arrogancy of sennacherib , esa . . , . where are the gods of hamath — that the lord should deliver jerusalem out of my hand ? though all pride , in all men ariseth not to so great an height of madness , yet 't is the nature of it , and none have any of it , without this humour of conceiting themselves above themselves , which strangely prepares them for any presumption . secondly , he that is proud , as he looks upon himself in a flattering glass , and measures himself by the length of his shadow ; so doth he contemn and undervalue things , that lye before his attempts as easy and small , hence doth he put himself upon things that are far beyond him . david notes the working of a proud heart , psal . . . in this particular , neither do i exercise my self in great matters , or in things too high for me ; shewing that 't is the guize of pride , to out-bid it self in its attempts . thirdly , it is not only forward to attempt , but also desperate to execute , without consideration of hazard . difficulty and danger when they stand in the way , should usually deter men from their enterprize ; but pride hardens the heart , and in a blind rage engageth it to contemn all inconveniencies ; if sin and the breach of gods law , be set before a person , whose pride engageth him to an unlawful undertaking , he over-looks it as a thing of naught ; through the pride of his countenance he will not seek after god , god is not in all his thoughts , psal . . . fourthly , pride ariseth up to a scornful competition with any thing that opposeth it ; and the more 't is opposed , the more it rageth , for the contest is for having its will. this was the voice of pride in pharaoh , who is the lord , that i should serve him ? hence men are said to despise the commandments of god , when in the strength of their pride they are carried on to an open contest for their own ways and desires , against peremptory commands and threatnings . fifthly , all this is done by a pleasing allurement ; 't is a witchcraft that strongly holds men , and they think they are sufficiently rewarded if they be but gratified ; though other things go to wrack , yet they apprehend , if credit and honour be kept up 't is enough . saul ( when samuel had declared that god would forsake him , yet ) sought to please himself , by keeping up his esteem and authority , honour me , saith he , before the people . if all these particulars be weighed , what presumptuous act can be propounded by satan which pride may not lead to ? he that swells himself to a conceit of absoluteness , that will needs be attempting things too high , that contemneth all hazards , and is made more forward by opposition , and yet pleaseth himself in all , as in a golden dream , he is as much prepared for any figure or shape that satan is ready to impress upon him , as melted metals for their mould or stamp . hence must we be warned against pride , as we would avoid presumption ; if we admit this , we cannot well escape the other . and we are the more concerned to resist pride , first , because 't is a natural sin ; it was the first sin , and our natures are so deeply tainted with it , that it is a sin that first shews it self in our infancy : for children will express a pride in their cloaths very early ; and 't is a general infection , from which none are exempted in some degree or other . the apostles phrase joh. . . shews that our whole life , and all the concerns thereof , is but the sphere in which pride acts and therefore whereas he restrains other lusts ; to some particular ends , or peculiar instruments , he calls this iniquity the pride of life , implying how impossible it is to confine it in a narrow compass . secondly , it is a subtile sin , and often lyes where 't is least suspected . every man sees it , as 't is exprest in haughty looks , in boasting speeches , in gorgeous apparel , in insolent behaviour ; but often men are insensibly possessed with this sin and know not of it : under an affected contempt of honours and fine clothes , they secretly hug themselves in their private conceits , and raise up in their own thoughts imaginary trophies of honour and victory , for despising what others so much dote upon . it was observed of diogenes that he did intus gloriari , inwardly boast , and with greater pride contemned honour , riches , plenty , &c. than they were troubled with , that enjoyed them . some decry pride in others , vehemently declare against it as a sin , recommend humility as an ornament of great price in the sight of god , and yet are proud that they are above others in a fancied humility ; and in the management of themselves in their reproofs and exhortations , express such sad symptomes of an insulting humour , that the latent pride of their heart doth appear by it . 't is possible for men to give thanks to the almighty for all they have , and yet to be proud of what is in them : the pharisee was proud , ( for so christ calls him ) that he was not as other men , and yet he could thank god , as ascribing all to him ; nay he that is truly sensible of the working of this pride in himself , and dares not approve it , yet he shall find in his heart such a delight when he is stroaked or praised , and when some actions ( praise-worthy ) are not taken notice of , the best shall find that ( without great watchfulness ) they shall not be able to hold from giving some hints to others as a memorial to them , of observing their excellency , or from some insinuations of their own commendation . thirdly , pride is a sin no less dangerous then subtil ; there are no attempts so strange , unreasonable , monstrous or absurd , but it may prompt to them . it was a strange arrogancy in herod to deify himself in his own thoughts , and yet the acclamations of the people swell'd him into such a blasphemous imagination , that god thought fit to chastise him , and instruct others by so dreadful a judgment , as clearly baffled his insolency , and made him and his flatterers confess , he was but a poor frail man. ordinarily pride is attended with a judgment , 't is the very prognostick of ruine ; pride goeth before destruction , and an haughty spirit before a fall. prov. . . but these judgments have something in them peculiar ( which other judgments for other sins do not always express ) to a manifestation of a special abhorrency in god against pride ; as ( . ) he commonly smites the thing for which they are proud. staupitius boasted of his memory , and god smote it : hezekiah boasted of his treasure , and for that god designed them for captivity : david glorifyed in the multitude of his people , but god lessened them by pestilence . nebuchadnezzar is proud of his babel , and god drave him from the enjoyment of it . men are proud of children or relations , and god oft removes them , or makes them a shame and sorrow . ( . ) he doth not only this , but also orders the judgment so that it shall bring a shame and contempt upon men in that thing wherein they prided themselves ; he will not only punish , but also stain their pride : the haughty daughters of sion were not only plagued , by removing their ornaments , bracelets , and the rest of their bravery , but over and above he smites with a scab , the crown of their head , and discovers their secret parts , and brings a stink and baldness upon them instead of a sweet smell , and well-set hair , and hurning instead of beauty . so sad a distemper stands in need of a special care : and for that end we should , first , in all things we have or do not so much consider what is excellent , or wherein we excel , as what we have not , and wherein we come short . we should be strange to our selves , and design that the right hand should not know what the left hand doth ; which must be by having our eye upon the imperfections that attend us at the best . secondly , it must be our care to be suspitious of the working of pride in us , and also by an industrious watchfulness to give a stop or check to thoughts of this nature when they arise . thirdly , the conquest of this cannot be expected without a serious and constant labour herein . an humble soul is compared by david to a weaned child , psal . . . but a child is not weaned easily , worm-wood must be laid on the breast , and time allowed , before the child will forget it . he only that is content to exercise a discipline upon himself , and by frequent practices to habituate himself to low and careful thoughts , is likely to overcome it . pride ( we have seen ) was satan's great engine to bring on presumption , the means by which he endeavoureth to beget pride ( as was before noted : ) were , first , the consideration of priviledges , as being the son of god. for this expression , [ if thou art the son of god ] is now urged in a sence different from that which it had in the first temptation ; there he propounded it as unlikely that he should be the son of god , and yet be under such a disregard of providence . in this sense it notably suited his design of drawing him to a distrust of god's care , and consequently of his sonship . here he is upon a contrary temptation , and therefore propounds this , as a thing of which christ was assured , and from that assurance he thus disputes , thou believest thou art the son of god , and dost well depend on his care ; therefore needest thou not to distrust thy preservation , if thou castest thy self down . secondly , to help his confidence forward to the undertaking , he suggests what credit and honour it would be to him , in the sight of all the people to be so miraculously kept from hurt . hence note , that satan doth usually kindle and nourish pride , by a perverse confidence of our priviledges . it is very hard for christians to carry their assurance even : not but that grace in its proper working begets humility , and a watchful care against sin and folly , but such is our infirmity that we are easily drawn to be proud of our mercies , and to perswade our selves , that we may make bold with god because we are his children . hence was that paradox of mr. fox , that his sins did him most good , and his graces most hurt ; he means , sins occasioned his humility , whereas his graces were apt ( through his weakness ) to make him proud. and to hide this pride from man , god is forced to keep them sometime from the sight of their assurance , or to discipline them by other temptations , ( as he did with paul ) lest they should be exalted above measure . note further , that popular applause satan finds ( and useth accordingly ) to be a great instigator to pride . the great thing that moved the pharisees in thier often fastings , and large charity , was that they might have praise of men , and therefore took they care to be seen of men. the heathens noted this to be the great feeder of that humour which animated them , as a drum or trumpet animates souldiers to adventrous acts . and some good men have found no small difficulty to carry steeddily , when they have been hoisted up by the breath of mens praise ; which hath also occasioned those serious cautions against the danger flattery , and high commendations , a flattering mouth worketh ruine , pro. . . chap. xvii . of satan's subtilty in urging that of psal . . , . to christ . of his imitating the spirit of god in various ways of teaching . of his pretending scripture to further temptation . the reasons of such pretendings , and the ends to which he doth abuse it . of satan's unfaithfulness in managing of scriptures . cautions against that deceit . the ways by which it may be discovered . the ways of satan ( hitherto insisted on ) to engage christ in this act of presumption , were secret insinuations , and underhand contrivances : but that which he openly and expresly urged to this purpose , was an argument drawn from the promise of god , ( though sadly abused and misrepresented ) he shall give his angels charge concerning thee , &c. this we are next to consider , in which ( as cited by him ) we may easily see , ( . ) that satan affected an imitation of christ , in the way of his resistance ; christ had urged scripture before , and now satan endeavours to manage the same weapon against him . ( . ) 't is observable that scripture is the weapon that satan doth desire to weild against him ; in his other ways of dealing he was shy , and did but lay them in christ's way , offering only the occasion , and leaving him to take them up ; but in this he is more con●ident , and industriously pleads it , as a thing which he could better stand to and more confidently avouch . ( . ) the care of his subtilty herein , lay in the misrepresentation and abuse of it , as may be seen in these particulars : ( . ) in that he urged this promise to promote a sinful thing , contrary to the general end of all scripture , which was therefore written that we sin not . ( . ) but more especially in his clipping and mutilating of it ; he industriously leaves out that part of it , which doth limit and confine the promise of protection to lawful undertakings , ( such as this was not ) and renders it as a general promise of absolute safety , be the action what it will. it is a citation from psal . . . . which there runs thus , he shall give his angels charge over thee , to keep thee in all thy wayes ; these last words , [ in all thy ways , ] which doth direct to a true understanding of gods intention in that promise , he deceitfully leaves out , as if they were needless and unnecessary parts of the promise , when indeed they were on purpose put there by the spirit of god , to give a description of those persons and actions , unto whom in such cases the accomplishment of the promise might be expected : ( for albeit the word in the original which is translated [ ways , ] doth signify any kind of way or action in the general , yet in this place it doth not ; for then god were engaged to an absolute protection of men , not only when they unnecessarily thrust themselves into dangers , but in the most abominably sinful actions whatsoever ; which would have been a direct contradiction to those many scriptures wherein god threatens to withdraw his hand , and leave sinners to the danger of their iniquities : but 't is evident that the sense of it is no more than this , god is with you , while you are with him . we have a paraphrase of this text to this purpose , in prov. . . then shalt thou walk in thy way safely , and thy foot shall not stumble : where the condition of this safety ( pointed to in the word [ then , ] which leads the promise ) is expresly mentioned in the foregoing verses , my son , let them ( that is , the precepts of wisdom ) not depart from thine eyes — then ( not upon other terms ) shalt thou walk in thy way safely . the ways then in this promise , ( cited by satan ) are the ways of duty , or the ways of our lawful callings . the fallacy of satan in this dealing with scripture is obvious , and christ might have given this answer , ( as bernard hath it ) that god promiseth to keep him in his ways , but not in self-created dangers , for that was not his way but his ruine ; or , if a way , it was satan's way , but not his . ( . ) to these two some add another abuse , in a subtile concealment of the following verse , in the . psal . thou shalt tread upon the lyon and adder . this concerned satan , whose cruelty and poysonous deceits , were fitly represented by the lyon and the adder , and there the promise is also explained to have a respect to satans temptations ; that is , god would so manage his protection , that his children should not be led into a snare . hence observe , that satan sometimes imitates the spirit of god by an officious pretence of teaching the mind of god to men. this our adversary doth not always appear in one shape : sometime he acts as a lyon or dragon in ways of cruelty and fierceness ; sometimes as a filthy swine , in temptations to bestial uncleanness , and sensual lusts : sometime he puts on the garb of holiness , and makes as if he were not a spiritual adversary , but a spiritual friend and counsellour ; that this is frequent with him , the apostle tells us cor. . satan himself is transformed into an angel of light. angels of light are those blessed spirits , sent forth to minister for the good of the elect , whose ministry god useth not only for our preservation from bodily hurts , but also for prevention of sin , and furtherance of duty . satan , ( as wicked as he is ) doth counterfeit that imployment , and takes upon him to give advice for our good , pretending to teach us in the truth , or to direct and further us in our endeavours . that he designs an imitation of god and his spirit , may be discovered , by expressing a great many particulars of gods ways and appointments , wherein satan ( as god's ape ) partly out of mockery and scorn , partly upon other grounds of advantage to his intendments , doth counterfeit the currant coin of the lords establishments by a very close imitation . but i shall here confine my self to the point of teaching and instruction , wherein how he proceeds , we shall the better understand by considering how many ways god hath of old , and now still doth use , in declaring his mind to his people ; the sum of all we have , heb. . . heretofore he signified his mind in divers manners by the prophets , and in these last days by his son , in all which we shall trace the steps of satan . first , god revealed himself sometime by voice , as to abraham , moses and others : the devil hath dared to imitate this . there want not instances of it in the temptation , which is now under explanation , he did so ; and his confessing christ , i know thee who thou art , &c. doth shew that he is ready enough to do it at any time for advantage . sprengar tells us a story of the devils preaching to a congregation in the habit and likeness of a priest , wherein he reproved sin , and urged truth , and seemed no way culpable for false doctrine , but i suspect this for a fabulous tale : however it is undenyable that he sometime hath appeared to men with godly exhortations in his mouth , of living justly , and doing no man wrong , &c. except we resolve to discredit all history , and the narrations of persons ( and some such are known to some in this auditory ) who solemnly affirm , they have met with such dealing from him . secondly , god hath sometime revealed himself to men in extasies and trances : such as was that of paul , acts . . i was in an extasy or trance . this also hath the devil imitated . mahomet made this advantage of his disease , ( the epilepsy , or falling-sickness ) pretending that at such times , he was in an extasy , and had converse with the angel gabriel . but what he only in knavery pretended , others have really felt : the stories of familists , and deluded quakers are full of such things ; they frequently have fallen down , and have lain as in a swoon , and when they have awaked , told wonderful stories of what they have heard and seen . thirdly , visions and dreams were usual things in the old testament , and famous ways of divine revelation : but satan was not behind in this matter , his instruments had their visions too : in ezek. . . we have mention of vain-visions , and lying-divinations ; and such satanical dreams are also noted , deut. . . if there arise among you a dreamer of dreams . those days of confusion , that are not yet out of memory , afforded store of these : while unstable giddy-headed people began to dote on novelties and questions in religion , they gave opportunity to satan to beguile them ; for he taking advantage of their nauseating of old truths , and their expectation of sublime discoveries , ( which had sufficiently prepared them for any impression ) did so over-work their fancies , that they easily conceited themselves , to have had divine revelations ; and nothing was more ordinary than to hear stories of visions and dreams . and this spread further by a kind of infection , for it grew into a religious fashion ; and he was not esteemed , that had not something of this nature to experience . and though the folly and impertinencies of such things generally ( and sometime the apparent wickedness of them , as contradicting truth , and the divine rules of holiness ) were sufficient discoveries , that satans hand was in them : yet until time , experience , and the power of god had cooled the intemperate heat of this raving humor , it continued in the good liking and admiration of the more inconsiderate vulgar . and sometime those from whom more seriousness and consideration might have been expected , fell into a reverence for these pretences in others , and helped forward this spiritual witchcraft by their countenance and arguings , often abusing that text in acts . . your young men shall see visions , and your old men shall dream dreams , by applying it to a justification of these apparently foolish dotages . and indeed the effect hath discovered they were no better : for many of those things which with great confidence were avouched as certain , were by time proved to be false ; many things were useless , vain , ridiculous , and some were brought to lament and confess their folly after they proceeded far in these ways ; and at last , ( when the former opportunities are worn out ) satan grew weary of that design , ( as being no longer proper to be insisted on ) there is now a great calm , so that 't is but seldom that we hear of such things talked of ; it were needless to give particular instances , when you may at your leisure fetch them from hundreds of pamphlets commonly known . fourthly , one of the most noted ways by which god discovered his mind was that of inspiration , by which some eminent persons , ( called therefore prophets ) spake the will of god , as they were moved or acted by the spirit of god. the devil had also his false prophets , such are frequently taxed in the old testament , and foretold in the new. false christs ; and false prophets shall arise , mat. . . there were false prophets among the people , as there shall be false teachers among you , pet. . . many false teachers are gone out into the world. such an one was montanus in tertullians time , david george , john of leyden , hacket our country-man were such , and a great many such there have been in all ages ; 't is notoriously known that satan hath thus inspired poor possessed wretches who have uttered threatnings against sin , and wo to sinners . the sayings of such possessed creatures have not long since been gathered into a volume and published , as containing very perswasive arguments to repentance , and amendment of life . besides these , our own times afford too many examples of this kind , many have put on the guise of the old prophets in a foolish ( though adventurous ) imitation of their actions and prophecies . some have in our streets resembled jonah in nineveh , yet forty days , &c. some fancied to walk naked like isaiah ; others have come with their earthen pitchers and broken them : imitating these and other types by which god in his true prophets foresignifyed his judgments to come ; in all which actions and garbes with much earnestness , and in an affected tone they have called out for repentance , in a confident denunciation of woes and miseries , with a bold limiting of the time of forty days ( that the same might carry a parallel to jonah's prophecy ) and sometime giving ( which is the surest way ) an unlimited uncertain time . how the devil acts in these matters , and by what ways he seduceth them to believe they are inspired of god , or have real visions and revelations , 't is not my business now to enquire , only let those that think such things strange , consider that the devil hath the advantage of deep fanciful apprehensions , and a working melancholy in such persons , by which he can easily work them to conceit any thing , and confidently to believe what they have conceited . fifthly , sometime god notifyed his mind by signs and miracles . satan hath also his lying signs and wonders ; a power god hath permitted him this way , which is very great , and the delusions wrought thereby are strong , hazarding the deception of the elect. this power of doing wonders the devil usually applies to false doctrines , to strengthen and countenance errors ; the apostle testifies thess . . . that satan shall imploy this power for the advancement of the man of sin , whose coming shall be with signs and lying wonders . the beast arising out of the earth , rev. . . he shall deceive by the means of those miracles which he hath power to do . and accordingly the popish legends are full of stories of miracles , whereof ( though most be lyes , forgeries , and the false contrivements of those who sought to bring the people to receive their doctrines , the credit and advancement of which they sought by such ways ; ) some notwithstanding ( though not true miracles ) yet were truly acted , to countenance those errors which are pretended to be established by them . sixthly , god doth teach and lead his people by impulses . christ was thus led of the spirit into the wilderness ; and paul was bound in spirit to go to jerusalem . 't is common for satan to imitate such impulses . we have clear instances of diabolical impulses to sin in scripture ; a strong impulse was on ananias , satan filled his heart ; a strong impulse on judas , satan entred into his heart ; and what then more easy to apprehend , than that satan can counterfeit better impulses , and violently stir up the hearts of men to actions seemingly good or indifferent . some hypocrites are moved strongly to pray or preach , ( satan therein aiming at an increase of pride or presumption in them ; ) and they know no other , but that it is the spirit of god. god's children may have impulses from satan , upon pretences of zeal as the disciples had , when they called for fire from heaven . in these impulses satan doth not so act the heart of man as the spirit of god doth , whose commands in this case are irresistible , but he only works by altering the disposition of our bodies in a natural way ; and then having sitted us all he can for an impression , he endeavours to set it on by strong perswasions . some memorable instances of these impulses might profitably illustrate this . math. parisiensis takes notice of a boy , in anno. . ( of whom also fuller makes mention ) who ( after some loss which the christians had received in the war against the turks ) went up and down , singing this rithme . jesus lord , redeem our loss : restore to us thy holy cross . and by this means he gathered a multitude of boys together , who could not by the severest menaces of their parents be hindred from following him , to their own ruine . another instance of a strange impulse , we have in josephus ; one jesus the son of ananus , about four years before the destruction of jerusalem , at the feast of tabernacles , begins to cry out woe , woe , to the east and west , to man and woman , &c. and could by no means be restrained night or day ; and when his flesh was beaten off his bones , he begged no pity nor ease , but still continued his usual crying . seventhly , god doth also by his spirit teach his people in bringing things to their remembrance . satan also in imitation of this , can put into the minds of men ( with great readiness and dexterity ) promises , or sentences of scripture , insomuch that they conclude that all such actings are from the spirit of god , who ( as they conclude ) set such a scripture upon their heart : thus dealt satan with christ , he urgeth the promise upon him , wherein upon the matter he doth as much , as when he secretly suggests such things to the heart without an audible voice . in this way of craft satan doth very much resemble the true work of the spirit , ( . ) in the readiness and quickness of suggesting ; ( . ) in seeming exact suiting scripture suggested , with the present occasion ; and ( . ) in the earnestness of his urging it upon the fancies of men. yet when all this is done , they that shall seriously consider all ends , matter and circumstances , will easily observe it is but the cunning work of a tempter , and not from the holy spirit . observe also , that whatever be the various ways of satans imitation , yet the matter which he works and practiseth upon , is still scripture : to this he confines himself ; first , because the scriptures are generally ( among christians ) received as the undoubted oracles of god , the rule of our lives and duties , and the grounds of our hope . it would be a vain and bootless labour to impose upon those that retain this belief , the sayings of the turkish alcoran , the precepts of heathen philosophers , or any other thing that may carry a visible estrangement from or contradiction to scripture , he could not then possibly pretend to a divine instruction , nor could he so transform himself into an angel of light : but by using this covert of divine command , promise , or discovery , he can more easily beget a belief , that god hath said it , and that there is neither sin nor danger in the thing propounded , but duty and advantage to be expected ; and this is the very thing that makes way for an easy entertainment of such delusions . poor creatures believe that is all from god , and that they are acted by his spirit , and that with such confidence that they contemn and decry those ( as ignorant of divine mysteries , and of the power of god ) who are not so besotted as themselves . secondly , the scriptures have a glorious irresistible majesty in them peculiar to themselves , which cannot be found in all that art or eloquence can contribute to other authors . 't is not play-book language , nor scraps of romances that satan can effect these cheats withal ; and therefore we may observe that in the highest delusions men have had pretences of scripture , and their strong perswasions of extraordinary discoveries , have striken men into a reverence of their profession , because of the scripture words and phrases , with which their boldest follies are woven up : for let but men enquire into the reason of the prevalency of familism of old , upon so vast a number of people as were carried away with it , and they shall find , that the great artifice lay in the words they used , a language abstracted from scripture , to signify such conceits as the scripture never intended . hence were their expressions always high , soaring , and relating to a more excellent and mystical interpretation of those divine writings . this may be observed in david george , hen. nicholas and others , who usually talk of being consubstantiated with god , taken up into his love , of the angelical life , and a great deal more of the same kind . the ranters at first had the like language , and the quakers after them , affected such a c●nting expression . and we may be the more certain of the truth of this observation , that such a kind of speaking ( which borrows its majesty from the stile of the scripture ) is of moment to satans design ; because we find the scripture it self gives particular notice of it ; the false teachers in pet. . . are discribed ( among other things ) by their swelling words of vanity , which the syriack rendrs to be a proud and lofty way of speaking , the original signifies no less , they were words swelled like bladders , though being pricked , they be found to be empty sounds , and no substance : there are indeed swelling words of atheistical contempt of those , who as the psalmist speaks , set their mouths against heaven , but this passage of peter , as also the like in jude ver . . signify big swoln words from high pretensions and fancies of knowing the mind of god more perfectly , for they that use them pretend themselves prophets of god ver . . and as to their height in profession , are compared to clouds highly soaring ; and in cor. . . they are said to be transformed into the apostles of christ , and to the garb of the ministers of righteousness . and that which is more , this particular design of satan , is noted as the rise of all ; no marvel , for satan himself is transformed into an angel of light. having seen the reasons why satan chuseth scripture , as his tool to work by , i shall next shew to what base designs he makes it subserve . first , he useth this artifice , to beget and propagate erronious doctrines . hence no opinion is so vile , but pretends to scripture as its patron . the arrians pretend scripture against the divinity of christ . the socinians , pelagians , papists , yea and those that pretend to inspirations for their rule , and disclaim the binding force of those antiquated declarations of the saints conditions ( as they call them ) yet conform all their sayings to the scripture expression , and endeavour to prove their mistakes by its authority . secondly , he makes abused scripture to encourage sinful actions ; he can cite passages of god's patience and long-suffering , of his pardoning grace , and readiness to forgive , and a thousand more upon no other design , than the turning of the grace of god into wantonness . when professors turn loose and negligent , when they adventure too far upon sinful pleasures , they lick themselves whole , by an overforward grasping at such passages of scripture , which satan will , with great readiness , set upon their hearts , and then they pretend to themselves that their peace is made up with god , and that they have no less than a sealed pardon in their bosomes ; which notwithstanding may be known to have only satans hand and seal at it , by their overly and formal sorrow for such miscarriages , and their readiness to return to the same follies again . thirdly , by this imitation of the commands and promises of god , he doth strangely engage such as he can thus delude , unto desperate undertakings . the familists of germany were perswaded by this delusion , to expose themselves unarmed to the greatest hazards , upon vain pretences of promises set home upon them , as that god would fight for them , that they must stand still and see the salvation of god. some of later times have paid their lives for their bold misapplication of that promise , one shall chase a thousand . * judas of galilee , and theudas were prompted by satan to gather multitudes together , ( though to their own ruine ) upon a vain perswasion that they were raised up of god , and that god would be with them . fourthly , he sometimes procures groundless peace and assurance in the hearts of careless ones , by scripture misapplyed . many you may meet with , who will roundly tell you a long story , how they were cast down , and comforted by such a scritpure brought to their minds , when ( it may be much feared ) they are but deceived , and that as yet god hath not spoken peace to them . lastly , this way of satans setting home scriptures , proves sadly effectual to beget or heighten the inward distresses and fears of the children of god. 't is a wonder to hear some dispute against themselves , so nimble they be to object a scripture against their peace , ( above their reading or ability ) that you would easily conclude there is one at hand that prompts them , and suggests these things to their own prejudice . and sometimes a scripture will be set so cross or edg-way to their good and comfort , that many pleadings , much time , prayers , and discourses cannot remove it . i have known some that have seriously professed , scriptures have been thrown into their hearts like arrows , and have with such violence fixed a false apprehension upon their minds , ( as that god had cut them off , that they were reprobate , damned , &c. ) that they have born the tedious restless affrightments of it for many days , and yet the thing it self , as well as the issue of it , doth declare that this was not the fruit of the spirit of god , which is a spirit of truth , and cannot suggest a falseshood ) but of satan , who hath been a lyer from the beginning . observe lastly , though satan useth scripture in these deceitful workings , yet he never doth it faithfully . first , because it is against his nature , as 't is now corrupted by his fall , there is no truth in him : when he speaketh a lye , he speaketh of his own ; for he is a lyer , not that he cannot spake a truth , but that he usually is a lyar , and that he never speaks truth but with a purpose to deceive . secondly , to deal faithfully , in urging scriptures upon the consciences of men , is also contrary to his interest ; he hath a kingdom which he endeavours to uphold . this kingdom being directly contrary to that of christ's , ( which is a kingdom of light ) is therefore called a kingdom of darkness , being maintained and propagated only by lies and deceits . he cannot then be supposed to use scripture faithfully , because that is the true scepter of christ's kingdom , for then should satan ( as christ argues mat. . . ) cast out satan , and be divided against himself . this unfaithful dealing with scripture is threefold . first , the unfaithfulness of his design , though he speaks what is true , yet he doth it with an evil mind , aiming at one of these three things . first , to deceive and delude . if he applies promises , or insists upon the priviledges of god's children , it is to make them proud or presumptuous ; if he urge threatnings , or stir up the conscience to accuse for sin , 't is to bring them to dispair ; if he object the law , 't is to enrage lust ; and that sin by the commandment might become exceeding sinful . secondly , his design is sometime to bring the scripture under suspition or contempt ; he puts some weak christians upon unseasonable or imprudent use of scripture , and then tempts others to laugh at them , and to dispisen in their hearts those ways of religion , which some zealots with too much weakness do manage . men are apt enough to scoffat the most serious and weighty duties of holiness , even when performed in a most serious manner . if david put on sackcloth , and afflict himself with fasting , it is presently turned to his reproach , and the drunkards make a song of it ; but much more advantage hath the devil to raise up scorn and loathing in the minds of debauched persons , by the affected and unskilful use of scripture . some by a narrow confinement of the words brother and sister to those of their own fellowship , ( as if none else were to be owned by them ) have occasioned the scoff of holy brethren , ( a phrase notwithstanding used with a grave seriousness by the apostle ) in the usual discourses of those , who wait all occasions to harden themselves against the power of religion . the like observations they make of other ways and forms of speaking , which some have accustomed themselves unto , in a conscientious conformity to scripture phrase : in all which the devil observing the weakness and injudiciousness of some on the one hand , and the scornful pride of others on the other hand ; is willing to provide matter for their atheistical jears , by putting all the obligations he can upon the consciences of the weak , to continue in the use of these expressions . for some proof of this matter , we may note the secret deceit of satan , in that liberal profession of christ to be the son of god , mark . . luke . . i know thee who thou art , the holy one of god : here was truth spoken by him , and ( one would have thought ) with great ingenuity , but yet he cunningly insinuated into the minds of the hearers a ground of suspition , that he was not the son of god ; and for that end calls him jesus of nazareth , as if christ had been born there ; he knew well that the jews expected no messiah from nazareth and therefore on set purpose used he that expression , that he might draw him into contempt . and accordingly we find this very mistake ( that christ was born at nazareth ) became an argument against him , joh. . . while some were convinced and said , this is the christ , others said , shall christ come out of galilee ? thirdly , another part of his design in the use of scriptures , is to put a varnish upon hypocrisy . he is ready to serve men by putting scripture expressions in their mouths , and inuring them to a constant use of the phrases of those divine writings , that they may less suspect themselves of the pride , formality and secret wickedness of their hearts ; and to help on their mistakes concerning their spiritual condition , he can urge upon their consciences those scriptures that serve to engage them in external observances of religion . it may appear by the pharisees boast of fasting twice a week , of paying tythes , of giving alms , that their consciences were some way concerned in these things , so that though they were left without check of conscience , to devour widows houses , yet were they urged to make long prayers . suitable to this is that which solomon speaks of the harlot , who to colour over her wickedness , had her offerings and vows , and when her conscience is appeased with these performances , she can excuse her self in her way of sinning , she eats and wipes her mouth , and saith , i have done no wickedness , prov. . . satan doth but hereby help to paint a sepulchre , or guild a potsheard , and to furnish men with excuses and pretexts in their way of sinning . not unlike to this was that service which the devil with great readiness performed ( as i was informed from some of good credit ) to a young student , who had faln upon some books of magick in a colledg-library , into which having stoln privately one night in pursuit of that study , was almost surprised by the president ; who seeing a candle there at an unseasonable time , suddenly opens the door to know who was up so late , in which strait the devil ( to gratify his pupil with a ready excuse ) snatcheth away his book , and in a moment lays montanus his bible before him , that he might pretend that for his imployment . secondly , another point of satan's unfaithful dealing with scripture , is his falsecitation of it ; 't is nothing with him to alter , change , or leave out such a part as may make against him . if he urge promises upon men , in order to their security and negligence , he conceals the condition of them , and bannisheth the threatning far from their minds , representing the mercy of god in a false glass , as if he had promised to save and bring to heaven every man upon the common and easy tearms of being called a christian . if it be his purpose to disquiet the hearts of god's children , to promote their fears , or to lead them to dispair , then he sets home the commands and threatnings , but hides the promises that might relieve them , and ( which is remarkable ) he hath so puzled some , by setting on their hearts a piece of scripture , that when the next words , or next verse , might have eased them of their fears , and answered the sad objections which they raised against themselves from thence ; ( as if their eyes had been holden , or as if a mist had been cast over them ) they have not for a long time been able to consider the relief which they might have had . this hiding of scripture from their eyes , ( setting aside what god may do for the just chastisement of his childrens folly ) is effected , by the strong impression which satan sets upon their hearts , and by holding their minds down to a fixed meditation of the dreadful inferences which he presents to them from thence , not suffering them to divert their thoughts by his incessant clamours against them . thirdly , he unfaithfully handleth scriptures , by wresting the true import and sense of them . we read of some , pet. . . who wrest the scripture , the word in the original signifies a racking or torturing of it , as men upon a rack are stretched beyond their due length , to a dislocation of their joints , and sometimes forced to spake what they never did nor intended ; so are the scriptures used . those that do so are satan's scholars , and taught of him , ( though in regard of the spirits true teaching , they are called unlearned ) which is sufficient to shew satan's deceitful dealing : he often lays his dead and corrupt sense ( as the harlot did with her dead child in the room of the living infant ) in the place of the living meaning of the scripture : this may be seen evidently , first , in heresies or errors , these are satans brood , and there are none so vile ( that pretend to christian religion ) but they claima kindred to scripture , and are confident on its authority for them . now seeing truth is but one , and these errors not only contradictory to truth , but to each other , satan could never spin out such conclusions from the divine oracles , but by wresting them from their true intendments ; and he that would contemplate the great subtilty of satan in this his art , need but consider what different strange and monstrous shapes are put upon the scripture , by the several heresies which march under its colours . the quakers in their way represent it like an old almanack out of date , and withal in the use they make of it , they render it as a piece of nonsensical furious roving . the socinians take down the sublime mysteries of christs satisfaction , and justification by faith , with external rewards and punishments , to a strain as low as the turkish alcoran . the papists make it like a few leaves of an imperfect book , wanting beginning and end , and so not fit to be set up as a sufficient rule . the ranters make it seem rather like language from hell , than the commands of the pure and holy god. some will have it to countenance most ridiculous inventions in worship , others will have it to discharge all outward observations and ordinances , as childish rudiments . some raise it all to the pitch of aenigmatical unintelligible mysteries ; others can find no more in the precepts of it than in aristotles ethicks . thus by distorting and wresting , satan hath learn'd these unskilful ones to make it serve their vilest lusts and humours . secondly , the same art of wresting scripture is observable in his secret suggestions . if he would encourage any in sin , he can wrest scripture for that , and tell him that god is merciful , that christ died for sinners , that there is hope of pardon , that saints have done the like ; things very true in themselves , but perverted by him to another sense than ever they were intended to by god , who hath spoken these things that we sin not . if he would discourage a saint , he can tell him when he finds him doubting his estate , that the fearful and unbelieving have their part in the lake which burns with fire and brimstone ; when he finds him under a known sin , he tells that of the apostle , if we sin willfully after we have received the knowldg of the truth , there remains no more sacrifice for sins . when he observes them discomposed and wandering in duty , then he objects , they draw nigh me with their lips , but their heart is far from me . if he sees them dull and without consolation at the lord's supper , then to be sure they hear of him ; he that eats and drinks unworthily , eateth and drinketh damnation to himself . if he find him bemoaning that he is not so apprehensive of mercies or judgments , as he would be , then he sets home some such scripture as this , this peoples heart is waxed gross , and their ears are dull of hearing , &c. these scriptures are frequently perverted by satan from the true and proper meaning of them . i have had complaints from several dejected christians , of these very scriptures urged upon them to their great trouble , when yet it was evident , that none of these were truly applyed by satans temptation against them . these things give us warning not to take any thing of this nature upon trust . if satan can so imitate the spirit of god in applications of scripture , and bringing it to our remembrance , we have great reason to beware lest we be imposed upon by satan's design clothed in scripture phrase ; not that i would have men esteem the secret setting of scripture upon their minds , to be in all cases a delusion , and to be disregarded as such . some indeed there are that so severely remark the weaknesses of professors of religion , that they raise up a scorn to that which is of most necessary and serious use : because the devil prevails with some hypocrites to guild themselves with scripture phrase , and others through imprudent inadvertency , are ( unknown to themselves ) beguiled by satan , to misapplications of scripture to their own estate , or to other things ; they therefore decry all the inward workings of the heart , as fancy , or affected singularity : these do but the devils work . but that the spirit of god ( whom satan treacherously endeavours to imitate ) doth set home scripture commands , threatnings and promises upon the hearts of his people , is not only attested by the experience of all that are inwardly acquainted with the ways of god , but is one of the great promises which christ hath given for the comfort of his people in his absence . joh. . . but the comforter which is the holy ghost , whom the father shall send in my name , he shall teach you all things , and bring all things to your remembrance whatsoever i have said unto you . this then being granted as a firm unshaken truth , our care must be in discovering and avoiding satan's counterfeit using of scripture , and in this we should be more wary ; first , because we are not so apt to suspect what we meet with in such a way , when 't is brought to us in the language of scripture . secondly , and those that are not exercised in the scripture , will he at a sad loss as not knowing how to extricate themselves from such difficulties , as may arise to them from satan's sophistry . thirdly , wariness is also more necessary , because we are inclinable to believe what suits our desires , and conscience awakened is averse to the rejecting of that which answers its fears . you may say , what is there of direction for us in this case ? the answer is ready ; two things are given us in charge . ( . ) that we be wisely suspicious . a facile hasty credulity is treacherous . christ forbids , ( when he foretels the rising of false christ's , math. . . ) the forwardness of a sudden belief , taxing thereby those that are presently taken with every new appearance . 't is childish to be carryed with every wind , we are warned also of this , joh. . . believe not every spirit . ( . ) we are commanded to bring all pretences whatsoever to tryal , though immediate revelation or vision be pretended , or extraordinary commission , yet must all be brought to the touch-stone , we must prove all things thes . . . and try those that say they are apostles , rev. . . nay , the spirits are to be tryed whether they be of god , joh. . . you will say , how must we try ? i answer , god hath given a publick , sufficient and certain rule , which is the scripture , and all must be tryed by that : so that if there be impulses , or discoveries , or remembrances of scripture upon any , it must not be taken for granted that they are of god , because they pretend so high , ( for so we shall make satan judg in his own cause ) but lay all to the line and plummet of the written word , and if it answer not that , call it confidently a delusion , and reject it as accursed , though it might seem ( in other regards ) to have been suggested by an angel from heaven . but it will be said , satan pretends to this rule , and it is scripture that is urged by him ? i answer , though it be so , yet he useth not scripture in its own intendment , and sense , for the discovery of his unfaithful dealing . first , compare the inference of the suggestion with other scriptures . if it be from a dark scripture , compare it with those that are more plain , and in every case , see whether the general current of the scriptures speak the same thing : for if it be from satan , he either plays with the words and phrases , from doubtful and equivolent terms making his conclusion ; or his citation will be found impertinent , or ( which is most usual ) contrary to truth or holiness ; if any of these appear , by a true examination of the import of the scripture which he seeks to abuse , or by comparing it with the scope and genius of other scriptures , you may certainly pronounce that it is not of god , but satan's deceit . secondly , consider the tendency of such suggestions : let no man say that this will come too late , or that it is an after game : i do not mean that we should stay so long , as to see the effects ; ( though this is also a certain discovery of satan's knavery in his highest pretences ; the phanatick furies of the german enthusiasts do now appear plain to all the world to have been delusions , by their end , fruits , and issue ) but that while these conclusions are obtruded upon us , we should observe to what they tend : which we shall the better know , if all circumstances round about be considered . sometimes satan doth covertly hint his mind , and send it along with the suggestion ; sometimes our condition will enough declare it , and there is no case but it will afford something of discovery if seriously pondered . if he either prompt us to pride , vain-glory , or presumption , or that our condition sway us that way , it will be sufficient ground of suspition that 't is satan that then urgeth promises or priviledges upon us . if we are of a wounded spirit inclined to distrust , or if we be put on to despair , it is past denyal , that 't is satan that urgeth the threatnings , and presseth the accusations of the law against us . he that gathers stones , timber , lime , and such materials together , as are usually imployed in building , doth discover his intention , before he actually build his house , and thus may satan's end be known by his preparations compared , with the sway and inclination of our present temper . thirdly , it must be remembred that with these endeavours , we often seek the face of the lord for help and counsel ; and that we apply our selves to such of the servants of god , as being more knowing than our selves , and less prepossessed in their judgments ( because not concerned ) are better able to see into the nature of our straits , and to help us by their advices . matth . . . again the devil taketh him up into an exceeding high mountain , and sheweth him all the kingdoms of the world , and the glory of them . chap. xviii . the manner ef satan's shewing the kingdoms of the world , of satan's preparations before the motion of sin. of his confronting the almighty by presumptuous imitation ; and in what cases he doth so . of his beautifying the object of a temptation , and how he doth it . his way of engaging the affections by the senses . of his seeming shiness . this is the preparation to the third temptation ; in which we have , ( . ) the place where it was acted . ( . ) the object set before him there . first , the place was an exceeding high mountain . what mountain it was , nebo , pisgah , or any other , 't is needless to enquire . 't is of more use to ask after the reasons of satan's choise of such a place . the text doth clearly imply one that was the commodiousness of prospect ; satan intending to give him a view of the kingdoms of the world , chuseth a mountain as fittest for that end . but that this was not all the reason , is not only * intimated by some , but positively † affirmed by others , who think that satan in this imitated the like in god to moses , who was called up to mount neho to view the land which god promised to israel . whether these circumstances of the mountain , and the view of the kingdoms of the world , were of purpose contrived to affront god by such an imitation , i will not be positive in it : but we may with greater evidence affirm , that in offering the kingdoms of the world , as things altogether in his disposal , he doth directly out-brave god by an insolent comparison of his power with that of the almighty's , whose is the earth and the fulness of it , and to whom the sovereignty of the disposal of it doth belong . secondly , that which satan sheweth christ from the mountain , is said to be the kingdoms of the word , and the glory of them . here some busy themselves to conjecture what kingdoms were thus pointed at , some keep so strictly to the word [ all , ] that they are forced to take up with that opinion , that all these temptations were only in vision ; for they consider that no one mountain in the world , can give a prospect over one whole hemisphere , or if it could , yet no eye would be able to discern at so great a distance . but the inconveniencies of this surmise have been pointed at before , and 't is enough to shew that the text may admit of an interpretation which shall not be incumbred with this supposed impossibility . others restrain this to the land of canaan , as if satan only shewed this as a famous instance of the glory of all kingdoms . some think the roman empire ( which was then most flourishing , and lifted up its head above other kingdoms ) was the great bait laid before christ , as if he had a design to divert christ from the business of his office , by offering him the seat and power of antichrist : but the text runs not so favourably for any of these opinions , as to constrain us to stay upon them . [ kingdoms of the world ] seem to intend more than canaan , or the roman empire , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used here , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in luke , which we translate the world , do so apply to one another in a mutual accommodation , that we cannot stretch the world to the largest sense of the whole globe of the earth , because 't is expressed in luke by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies such a part of the world which is more cultivated and honoured by inhabitants ; nor can we so restrain it to the roman empire ( though when they spake their apprehensions of their own empire , they seem to engross all , luke . . ) because matthew useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word of greater freedom . it seems then that many kingdoms , or the most considerable kingdoms of the then known world were here exposed to his sight . but then the difficulty still remains how the devil could shew them to his eye . that it was not a visionary discovery to his mind hath been said ; some think he shewed these partly by ocular prospect of those cities , castles , towns , vineyards , and fields that were neer , as a compend of the whole ; and partly by a discourse of the glory , power , and extent of other kingdoms that were out of the reach of the eye : but because the expression which luke adds , [ in a moment of time , ] intimates that the way which satan took , was different from common prospecting or beholding ; others are not satisfied with that solution of the difficulty , but fly to this supposition , that satan used only jugling and delusion , by framing an airy horizon before the eyes of christ ; shewing not the kingdoms themselves , but a phantasm of his own making . but seeing this might have been done in any place , and that an high mountain was chosen for furthering the prospect , i think 't is safest to conclude that the prospect was ocular , and not phantastical but real , only helped and assisted by satan's skill and art , as a great naturalist , and as a prince of the power of the air , by which means , in reflections , or extraordinary prospectives , he might discover things at vast distances : which we may the rather fix upon , because we know what helps for prospect , art hath discovered by glasses and telescopes , by which the bodies of the sun , moon , and planets ( at such unspakeable distance from us ) have in this latter age been discovered to us , beyond ordinary belief . and we have reason to think that satan's skill this way far exceeds any thing that we have come to the knowledg of , and so might make real discoveries of countrys far remote , more than we can well imagine . these things thus explained , i shall note several observations . first , if we consider this great preparation that satan makes , as introductory to the temptation to follow , we may observe , that where satan hath a special design , he projects and makes ready all things relating to the temptation before he plainly utter his mind : he provides his materials , before he builds , and lays his train before he gives fire . what is his method we may learn from the practice of those that are trained up in his service . they in rom. . ult . are said to make provision for the flash , to fore-contrive their sins , and to project all circumstances of time , place , occasion , and advantage for their accomplishment . this is not to be understood of all sins , for in some that are inward in the mind , ( as vain , thoughts , pride of heart , &c. ) there needs not such provisions ; we may say of them , their times are always , and in many cases the house is swept and garnished to his hand , he finds all things ready , by the forwardness of those who are free in his service , and the sudden accidental concurrance of things . but where the temptation is solemn , and where the thing designed ( in the perfecting of it ) relates to exteriour acts , there he useth this policy , to have all in readiness ( though it cost him the labour of compassing sea and land for it ) before he expresly speak his purposes . his reasons are these ; first , if things necessary for the encouragment and accomplishment of a temptation , lay out of the way , and were not at hand , his suggestions would perish as soon as they were born , and would be rejected as impossible or inconvenient . to tempt a man to steal , when he knows not where , nor how , or to revenge when he hath no enemy , nor provocation ; seem to be no other than if they should be commanded to remove a mountain , or to fly in the air ; which would quickly be declined , as motions affording no ground of entertainment . and therefore that his temptations may not bring a reason of refusal with them , as being unseasonable ; he takes care to fit his servants with all things requisite for the work he puts them upon . secondly , as temptations ( of this kind ) would be no temptations , ( because not feasible , ) without their preparations ; so must we not think that it is the bare suggestion of satan that makes a temptation to pierce . the reason of its prevalency , is not barely because satan breaks such a motion to us , but because such a motion comes accomplished with all suitable preparations . when it prevails , it is the sinful motion that wounds , but preparations are as the feathers that wing his arrows , without which they would neither fly nor pierce . let this , first , renew our caution and suspition in every thing , and every place , that satan is at work against us , though we see no visible snare . let it put us upon such a watchful carefulness in every of our ways , that we may resolve to undertake nothing for which we have not a good and warantable reason at hand , that if our conscience say to us , what dost thou here ? we may be able to give a good account . secondly , if we mind the behaviour of satan in these preparations and offers , we see him act after the pattern of highest sovereignty , disposing of earthly kingdoms at such a rate , as if all power were in his hand hence we may observe , that when satan tempts to sin of highest contempt and insolency against god , he then thinks it concerns him to bear himself out , by confronting the almighty , in imitating his authority and power . this carriage of satan is not to be found in all his temptations : for in most cases he acts with greatest secresy ; and as a thief that is afraid of discovery , he useth all ways possible for concealment ; but when he sets up himself as the god of the world , and stands in competition with the lord , claming an interest in the fear and devotion of men , then he boldly avoucheth himself , and labours to out-vie god in point of greatness , that he might possess them with a belief that he only ought to be feared . this arrogancy of satan against god , may be seen in three things : first , in imitating divine ordinances , and institutions . there is not any part of divine worship the observation whereof god hath enjoyned to men , but satan hath set up something like it for himself . as god appointed his temple , priests , altars , sacrifices , offerings , tyths , sanctuaries , sacrament , &c. so hath satan had his temples , priests , altars , sacrifices , offerings , sanctuaries , sacraments , &c. this is sufficiently known to any that read his histories ; and i could give a full account of it from heathen authors , but that i have done already when i spoke of satan subtilty in promoting idolatry in the world. i shall only add here that which varro relates of the books of numa pompilius , which were casually cast up by the plough of one terentius , coming too near the sepulchre of numa , where these books had been buried . this numa was the second king of the romans , who instituted the rites and ceremonies of pagan worship for his subjects , and in these books ( which he thought fit to conceal , by burying them with him ) he had laid open the bottom of these devilish mysteries , so that when they were brought to the senate , they ( judging them unfit to be known ) adjudged them to the fire . which is a clear ground of suspition that he had there discovered so much of the causes of these rites , or of the way whereby he came to be instructed in them , that the publick knowledg thereof , consisted not with the interest of their heathenish religion . this conjecture austin hath of the matter , who also notes that numa pretended familiar converse with the nymph aegeria , as a plausible cover to that devilish art of hydromantia , by which he was instructed in ordering the ceremonies of idolatry , which he established . secondly , satan with no less arrogancy , takes upon him to imitate god , in his acts of power for the countenancing of his worship in the world. he had his miracles frequently , of which i have spoken elsewhere , so had he his oracles , as at delphos , and other places . here it shall suffice to note , that as the sending the lord jesus into the world , furnished with such power of doing miracles for the confirmation of that office and authority , which he had received from god , for the redemption of man ; was the highest instance that can be given of the mighty power , wisdom , and goodness of god ; so satan set himself with greatest industry to imitate that . christ was almost no sooner ascended to the father , but we hear of simon magus ; acts. . . who was cryed up as an instance of the great power of god ; and after that at rome he gave out that he was god , confirming the people in such a belief , by the strange things which he there did among them , that a statue was erected for his honour , with this inscription , to simon a great god. long after this , the devil raised up apollonius tyanaeus , a man of an abstemious and commendable life ; him the devil did design to match christ in his miracles , which were so many and so strange , that philostratus doth not only compare him to christ , but prefer him as the more honourable person . christ himself foretold this stratagem of satan , that he should raise up false christs with lying signs and wonders . and to omit instances of former days , it is not beyond the memory of most of you , that the devil renewed this policy in james nayler , who in a blasphemous imitation of christ's riding to jerusalem , rode to bristol with a great company before him , crying , holy , holy , and hosanna to the son of david , and strewing the way with branches of trees : the authority that was then , taking notice of this and other blasphemous outrages , sentenced him to exemplary punishment : but here also the devil renewed his mockery , for a certain citizen of london of good note , being overcome with delusion , printed a book of naylers sufferings , wherein the devil had opportunity to vent his malice more fully , for he compared all the parts of his punishment , to the sufferings of christ ; his whipping he said was , that it might be fulfilled which was spoken by matthew , and pilate delivered him to be scourged ; his stigmatizing he said , was that it might be fulfilled which was spoken by the prophet , his visage was marred more than any mans ; the boring of his tongue with an hot iron , he said was the fulfilling of that , and they crucified him : and after other particulars of comparison , ( in all which he equalled him to christ ) he at last takes notice that the multitude of spectators held off their hats , while his tongue was bored thorow , ( a thing common in a croud to give opportunity of sight to those that are behind ) and to this act he applys that of the evangelists , the vail of the temple was rent from the top to the bottom . thirdly , in acts of empire and sovereignty he imitates god : that is , as god propounds himself as the only lord god , and enjoyns himself to be worshipped accordingly , by promises of advantage in case of obedience , and threatnings of miseries and plagues in case of disobedience ; so doth satan set up himself in the world as god to be adored and worshipped , and him do all idolaters worship , as god testifies , deut. . . they sacrificed unto devils , not to god. psal . . . they sacrificed their sons and daughters unto devils . cor. . . the things which the gentiles sacrifice , they sacrifice to devils , and not to god. and though it be true , that many of these blind worshippers did not formally worship the devil , but thought they had worshipped god , yet by such cunning did he engage them to take up with ways of worship of his prescribing , that it was in reality a service done to him . but besides this , in those places of the world , where he hath greater power , he formally propounds himself to be worshipped , and doth accordingly often appear to them in a visible shape ; so that many of these blind heathens acknowledg two god's , one good , and another cruel and hurtful , which latter they say they must worship , lest he destroy , or harm them . by this satan contests with god for an empire in the world , and to promote it the more , he sometimes deals by fair promises , of riches , advancement , pleasure , and such other baits , to allure men to his professed service ; thus are witches drawn to a compact with him . thus sylvester the second gave up himself to the devil for the popedom , and so did several others . when this is not enough to prevail , he adds menacings , and breaths forth cruel threatnings , by which means many heathens are kept in awe by him , and worship him , ne noceat , for no other reason but to preserve themselves from hurt by him . in this temptation he propounds himself to christ as the object of divine worship , and boasts of the kingdoms of the world as things of his disposal ; by which he seeks to draw him to fall down before him . this course satan takes for these reasons . first , as this proud and malicious ostentation of his power , is some kind of satisfaction to his revengeful humour against god : so secondly , he doth hereby raise up himself and his wicked institutions of idolatry , into credit and esteem with men. thirdly , as this is a mockery to true religion , and a scorn cast upon the ways of god's service , to bring it into disgrace and discredit : so , fourthly , by this means he hardens the hearts of men against god. this was the consideration by which pharaoh hardened his heart , when moses turned his rod into a serpent , changed waters to blood , and did so many signs before him ; his magicians did the like : upon which the king might thus reason with himself , that moses had no other power , but what his magicians had , though he might think him a more skillful magician , and therefore there was no reason to believe his message as being from god , seeing his miracles might be no other than the effect of his art , to countenance a pretended command from heaven . this insolency of satan , may inform us ; first , of the great patience of god that sees these outragious mockings , and yet doth not by a strong hand put a stop to them . secondly , of the great power and pride of satan , that he both can ( though not without permission from god ) and dare attempt things of this nature . thirdly , the great power of delusion , that can so blind men , that they not only are drawn to act a part in such designs , but believe confidently a divine impulse and heavenly warrant for their so doing . fourthly , the miserable slavery of such vassals of satan , that are thus led by him , who are therefore sadly to be pittied and lamented , as being under such strong chains of captivity . thirdly , we cannot pass by the art which the devil here useth to set off the temptation , and to make it plausible ; he sets before him the world in all its glory . here observe , that satan in his temptations to worldly pleasures , doth usually paint the object with all its utmost beauty . when i have sometime observed a mountebank upon a stage , giving excessive commendations of a trivial medicine , asserting it good almost for every disease , and with a great many lyes and boastings , enforcing it upon the credulous multitude : it hath put me in mind of this spiritual mountebankery of the devil ; how doth he gull and delude the foolish , by laying out the pleasures of sin ? and no otherwise doth he keep them at a gazing admiration of worldly pomp , delights and satisfaction , which he promiseth them from iniquity , than the serpent scytale doth with passengers , whom she stays , by amazing them with her beautiful colours , till she have stung them . the art of satan in this matter lyes in four things . first , if there be any thing that can be called a delight , or may any way conduce to a satisfaction in any sin , he will be sure to speak of it in its highest praises ; he not only streacheth his rhetorick to the height in giving commendations to the most noted pleasures that men propound to themselves : but he seeks out the hidden things of delight , and raiseth in men an itch of desire after the improvement of delight , by the contrivances of wit or art. thus he tells them of jollity , ravishing mirth , high satisfaction , and ( if they will believe him ) of unspeakable delight to be had by giving themselves up to the world , and the course of it . nay he hides nothing that will bear any praise , the least advantage , the smallest gratification that any sin can afford to humane desire , he will be sure to speak of it . secondly , he carries on this design by lying , he promiseth more than ever sin can give , and he sends his proselytes out after sin under the highest expectations , and when they come to enjoy it , they often find the pleasure falls short of his boast ; he whispers honours , preferments , and riches , in the ear of their hearts , and often pays them with poverty and disgraces , and gives them pro thesauro carbones , stones for bread , a serpent for a fish . witches give frequent accounts of satan's lying promises , he tells them of feasts , of gold , of riches , but they find themselves deluded ; he sends them oft hungry away from those banquets , so that they have no more than when a man dreams he eats . he gives that which seems gold in appearance , but at last they find it to be slaits or shells . we find in this temptation he is liberal and large in his offers to christ , and what he requires he will have in present payment , but the reward for the service is future : 't is his business to engage men in sin , by his promise of advantage , but being once engaged , he takes not himself concerned in honour or ingenuity for performance . hence doth the scripture fitly call the pleasures of sin , lying vanities , a vain shew , a dream , thereby warning men from a forward belief of satan's promises , in that they find by experience they shall be at last but lyes and disappointments . thirdly , to make his bait more taking , he conceals all the inconveniencies that may attend these worldly delights . he offers here the kingdoms of the world to christ , as if all were made up of pleasure ; these cares , troubles , and vexations , that attend greatness and rule he mentions not ; their burthen , hazard , and disquiet he passeth over . thus in common temptations , he is careful to hide from men the miseries that follow these empty pleasures ; so that often men do not consider the mischief , till a dart strike through their liver , prov. . . and till a dear-bought experience doth inform them of their mistakes . fourthly , his power and work upon the fancies of men , is none of the least of his ways , whereby he advanceth the pleasures of sin. that he hath such a power hath been discoursed before , and that a fancy raised to a great expectation , makes things appear otherwise than what they are , is evident from common experience ; the value of most things depends rather upon fancy than the internal worth of them , and men are more engaged to a pursuit of things by the estimation which fancy hath begat in their minds , than by certain principles of knowledg . children by fancy have a value of their toys , and are so powerfully swayed by it , that things of far greater price cannot stay their designs , nor divert their course . satan knows that the best of men are sometimes childish , apt to be led about by their conceits , and apt in their conceits to apprehend things far otherwise than what they are in truth . hence is it ( as one observes ) that of thousands of men that return from jerusalem , or from mount sion , or from the river jordan , scarce can we find one , which brings back the admiration which he had conceived before he had seen them . fancy doth preoccupate the mind with an high opinion of things , and these exorbitant imaginations pass to such an excess , that men think to find a satisfaction beyond the nature of these pleasures they aim at , which hath these two inconveniencies , the one , that this effects and draws as powerfully , as if they were all as real and high as they are conceited to be ; the other , that sight and fruition takes away the estimation , and by a disappointment , doth deaden and dull the affections to what may be really found there . thus satan by one deceit makes men believe that sin hath pleasure , which indeed it hath not , and by that belief leads them on powerfully to endeavour an embracement of them , and at last urgeth them with a delusion . in opposition to this deceit of the devil , we must learn to esteem worldly delights as low as he would value them high . and to this purpose the scripture speaks of them , in undervaluing language , calling worldly pomp , an opinion , a phantasy , a fashion , or figure , an imagination rather then a reallity ; and further injoyns us not to admire these things in others , not to envy them that enjoyment of them , nor to fret at our want of them , much less to be transported with any angry passion about them , nor to concern our selves in any earnest pursuit of them . fourthly , satan in this temptation did not bravely speak of these things , nor only make an offer in discourse , but he thought it most conduceable to his design , to present them to his sight ; he knew full well , that the heart is more affected by sensible discoveries , than by rational discourses . note here , that satan in temptations of worldly pleasure , endeavours to engage the affections by the sences . that 't is satan's great business to work upon the affections , i have shewed at large . here he endeavoured to prepare the affections of christ , that so the motion ( when it came ) might not die , as a spark falling upon wet tinder , but that the affections being stirred up , might cherish the offer , and that the offer by a mutual warmth , might more enflame the affections that were heated before . to this end he works by the senses , and would have christ's eye to raise his affections of love , desire , hope , and whatever else might wing his soul to activity . there is a great connection betwixt the senses and the affection , the senses bring intelligence unavoidably , and are apt to stir up our powers to action : as the jaccall is said to hunt the prey for the lyon , so do the senses for the affections , and both for satan . it is also remarkable that satan endeavouring to make the eyes of christ traytors to his affections , and that he thinking it necessary to give him a view of what he proffered him , should not give him time to take a full survey of these kingdoms , but should huddle it up in such an hast , that all ( as luke tell us ) was done in a moment of time : was satan in haste ? or was he unwilling to part with what he so liberally proffered ? surely no , but this transient view was his subtilty , to entice him the more , and to enflame his heart with greater desires . observe then , that where satan is most liberal in his proffers , he there manageth his overtures of advantage with a seeming shyness . and this he doth , first , to heighten the worth of them in our estimation , as if they were jewels not to be gazed at , or curious peices , not fit to be exposed to common view . secondly , by this art he makes men more eager in the pursuit . our natural curiosity presseth us with great earnestness after things of difficult access , and we have also strange desires kindled in us from a prohibition , so that what we list not to chuse if we have a liberty of enjoyment ; when we are forbidden , we are troubled with impatient longings for it , and cannot be at quiet till we do enjoy it . when satan makes nice with men , offering the pleasures of the world , and yet hedging up the way with difficulties : they should make no other construction of it , but that satan doth ( so far as he is concerned ) more strongly entice them . he plays at peep with them , that he may make them more earnest to follow him , and to bid high for the possession of these delights . chap. xix . satan's ends in tempting christ to fall down and worship him . of blasphemous injections . what blasphemy is . the ways of satan in that temptation , with the advantages he takes therein , and the reason of urging blasphemies upon men. consolations to such as are concerned in such temptations . advice to such as are so afflicted . these observations , which the preparation to the temptation hath afforded us , being dispatched , the temptation it self follows , which is this , fall down and worship me . this motion from such an one as satan , to such an one as christ , who was holy and undefiled , god and man , seems to be an incredible piece of arrogancy , pride and malice : for to propound himself as the object of divine worship , was certainly a desperate assault . it includes ( . ) the highest blasphemy , ( . ) the grossest idolatry imaginable ( both these are frequently noted as the design of this temptation : ) but ( . ) the comprehension of this motion takes in the whole withdrawing of the mind from god and religion , or the care of the soul and eternal life ; in which sense satan doth frequently practise this temptation upon men by the motive of worldly pleasures . i shall consider the temptation first as blasphemous , and so it will give us this observation , that the best of god's children may be troubled with most vile and hideous blasphemous injections . blasphemy in the largest sense , is any thing spoken or done , by which the honour and fame of god may be wounded or prejudiced ; but the formality of blasphemy lies in the purpose or intendment of reproaching god. such was the blasphemy of the israelitish womans son recorded in levit. . . where blaspheming is explained by the addition of the word cursing , which in the original comes from a word that signifies to set light by one . so that hence , and from the circumstances of the story , we may safely conjecture , that this man having an egyptian to his father ( which probably might in scorn be objected to him by his contending adversary ) he more readily might be drawn out to vilify the true god : but ( be it what it will ) it was certainly more than that blasphemy which the rabbins fancy to be in the repetition of naming the word jehovah ( which in reverence they either leave out ( as when they say , the arm of the almighty ) or change it into some other , as adonai or the like : ) and accordingly we may observe , that reproaching god , and blaspheming god are joyned together , as psal . . . esa . . . in blasphemy , ( as the matter ) there must be thoughts , words or actions that may aptly express a contempt or reproach of god ; so also ( as to the form of it ) there must be an intendment of reproaching . now though this be a sin which the heart of a servant of god would most abhor , yet satan doth sometimes trouble the best with it . we have an instance in job , his design was to bring him to curse god , for so he professeth in express terms ; chap. . . & . . lay thine hand upon him , and he will curse thee to thy face . and in prosecution of this his boast , he breaks the matter plainly to him , by his wife , chap. . . curse god and die . whatever may be spoken of the word , as signifying blessing ( though some affirm the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper idiom of that language , ( and not by an antiphrasis or euphemismus , as some think ) signifies as properly to curse as to bless , and is determinable to its signification either way by the circumstances of the place ) or whatever men indeavour to excuse his wife , 't is plain not only by jobs answer that it was evil counsel , but also by satan's avowed design that it was directly for cursing god. besides this instance , if we consider the expression of fiery darts , eph. . we shall find that this temptation is more common to all sorts of christians than we would imagine ; 't is plain that these words allude to the poysoned arrows , which scythians and others used ; these not only wounded but poysoned , and the venom inflamed with a fiery heat the part or member pierced . by this similitude it must be granted , that not common temptations are hereby understood , but such as were more than ordinarily hurtful , vexing and dangerous : it may be persecutions are one of these darts , but all reckon temptations of spiritual terrors , and blasphemy to be undoubtedly pointed at . the ways of satan in this temptation are three . first , he endeavours to bring men to blaspheme , by secret and subtile ways of ensnaring them , and this is most what practised in consequential and covert blasphemies . when though men do not directly intend an open out-rage against god , yet satan brings them to that which might be so interpreted . this seems to have been the case of jobs sons , according to his jealousy of them , it may be my sons have sinned , and cursed god in their heart ; not that they were open blasphemers , for they were surely better educated , neither doth job express such a fear of them ; but that in their mirth their hearts might have been so loosned from the fear of god , that they might be tempted to undue thoughts of god , slighting his threatnings or goodness . to this purpose broughton translates , they have little blessed god in their hearts . the same thing we may observe in joh himself , when the devil could not prevail with him to charge god foolishly , yet he pressed him so hard by his miseries , that he hoped at last to bring him to utter the anguish of his mind in impatient and reflecting expressions , and so far prevailed , that he bitterly curseth the day wherein he was born , and wisheth that he had given up the ghost when he came out of the belly : which though it came far short of what satan had boasted of in his atchievement against him , yet it had such an unwarrantable tendency that way , that when his friend eliphaz took notice of his expressions , as savouring of too much distrust , he is forced to make apology for himself , and to excuse it by the desperateness of his condition ; job . . do you imagine to reprove words , and the speeches of one that is desperate . in such cases the devil provokes men beyond their intentions to speak in their haste so inconsiderately , that they know not , or mind not the just consequence of their speeches . it was a degree of blasphemy in david , to say ( though in his haste ) that all men were lyers ; it was an unbelieving reflection on the promise given him by samuel . in mal. . . the people did not believe that they had spoken so much against god , when yet their words had been stout against him . secondly , satan endeavours this by violent injections of blasphemous thoughts that are directly such . in this i shall note to you , first , that the vilest thoughts of god , of his ways and providences , of scripture , and of christ , are frequently suggested ; things of greatest out-rage against heaven , and contempt of the almighty , as bernard expresseth it , terribilia de fide , horribilia de divinitate ; as that there is no god , or that he is not just , or not faithful to his promises ; or that christ was but an impostor : he sticks at nothing in this kind , though never so contrary to the hope and perswasion of those whom he thus molests . secondly , these are frequently reiterated upon them , and their minds so troubled by them , that they cannot free themselves from such thoughts , but he follows on , and clamours in their ears ( as gerson observes ) nega deum , meledic deo , deny god , curse god. thirdly , and this with so great a force and impetuosity , that they are compelled to form these thoughts in their minds , and to speak contrary to what they would ; as if their thoughts and tongues were not under their own government , the devil not satisfying himself to bear in these thoughts upon them , but he endeavours as it were , to make them say after him , and to cast his suggestions into their own mould , that so they might seem properly to be their own : and this they are forced to whether they will or no , even then when their minds are filled with horrour , their heart with grief , and their body with trembling . i have discoursed with some who have bitterly complained that their tongues and their thoughts seemed not to be their own , but that satan ruled them at his pleasure ; and that when in opposition to the temptation they would have formed their tongues to speak , blessing of god , they have spoken cursing instead of blessing ; and that when a blasphemous thought had been cast into their mind , they could not be at rest till they had thought it again . fourthly , these troublesome temptations are oft of long continuance . joannes climacus tells us of a monk that was troubled with blasphemous thoughts for twenty years together , and could not quit himself of them , though he had macerated his body with watchings and fastings . some have them going away , and returning again by fits , according as the prevalency and ferment of their melancholy gives satan the advantage of dealing thus with them . for if we enquire why it is thus , especially with the children of god , we must partly resolve it into the unsearchable wisdom of god , who for holy ends of teaching and disciplining his servants , permits satan thus to molest them ; and partly into those particular advantages which satan hath against them according to the variety of their conditions , which usually are these . first , he takes advantage of such bodily distempers as do deprive men of the use of their reason , as feavers , frenzies , madness , in these he oft forms the tongues of men to horrid blasphemous speeches . secondly , a pressure of outward afflictions gives him his desired opportunity , and this he knows to be generally so successful , that he promised himself by this means a victory over job . ordinarily straits and miseries do produce blaspheming . esa . . . the prophet notes , that when the people should be hardly bestead and hungry , they should fret themselves , and curse their king and their god , and look upward , as avouching what they had done . thirdly , worldly plenty , fulness , and pleasure lay often foundations of this temptation : when their cups are full , and their hearts high , satan can easily make them set their mouth against heaven . a proud heart will readily say , our tongue is our own , or who is the lord ? this was the engine which the devil managed ( if it were as job suspected ) against the sons and daughters of job to make them curse god in their hearts ; and by this did he seek to prevail upon christ in this blasphemous temptation . fourthly , a melancholy distemper doth usually invite satan to give blasphemous suggestions ; the disturbed and plyable fancies of such are the advantages which he improves against them . fifthly , inward terrors and distresse of conscience are also an occasion to satan to move them ( as by a desperate humor ) to utter hard things of god , and against themselves . but there is yet a third way by which satan tempts men to blaspheming , by sudden glances of blasphemous imaginations , which like lightnings do astonish the heart and then suddenly vanish , these are very common , and the best of men observe them frequently . satan seems as it were rather to frolick and sport himself in these suggestions , than to intend a serious temptation ; their danger is not so much , yet are they not to be despised , lest these often visits ( carelesly entertained , and not dismissed with just abhorrency ) do secretly envenom the soul , and prepare it for stronger assaults . i shall next enquire into the reasons of this trouble which satan gives the children of god. first , these temptations are very affrighting though they prevail not , yet they are full of perplexing annoyance . corrupt nature startles at them , and receives them not without dread and horrour , 't is sadly troublesome to hear others blaspheme god. the reproaches of those that reproached thee ( saith david ) fell upon me : it was as a sword in his bones , to hear the blasphemous scoffs of the wicked , when they said to him , where is thy god ? and if it were confusion and shame to him to hear the enemy reproach and blaspheme , ( as he professeth it was , psal . . , . ) how sadly afflicting would it be for any child of god to observe such things in his own imaginations ? if there were no more in its than this , it is enough to put satan upon that design , because 't is a troublesome kind of * martyrdom . secondly , this is also a spiteful revenge against god , all he can do is to blaspheme and rage ; and 't is a kind of delight , to put this force upon those that carry his own image : he would do all he can to make his own children to vilify and reproach their heavenly father , and to render cursing for blessing . thirdly , this temptation , though it have not the consent or complyance of god's children , yet it opens a way to many other sins , as murmuring , distrust , despair , weariness of god's ways and services . when we find satan thus to run upon us , it is apt to breed strange thoughts of god , that thus permits satan to take us by the throat , or to make us judge of our selves as rejected of god , and given up to satan's power ; and if it do this , his labour is not in vain : we are ( as † one observe ) more to fear his subtilty in bringing us by this into other snares , than the violence of the adversary in this suggestion . fourthly , this is a stratagem , for laying the foundation of direful accusations , the devil in this , doth as the russians are ‖ reported to do : they when they have a spite against any of their neighbours , hide secretly some of their goods in their houses , and then accuse them of theft . when blasphemous thoughts are injected , and men refuse to consent , then satan raiseth an accusation against them ( as josephs mistress did ) as if they were guilty of all that blasphemy that he tempted them unto ; and 't is a difficult task to perswade them , that these things should be in their minds , and that they should not be the proper issues of their own heart . and very often doth he from hence accuse them of sinning against the holy ghost , because of the hideous blasphemies which he had first suggested to them . first , this will give us considerations of consolation , and that ( . ) in regard of others : we observe often our sick friends speak , what we would not willingly hear , and it cannot chuse but be sadly afflictive , to hear their curses and blasphemous speeches : but when we consider the advantage that satan takes of their distemper , ( if their lives heretofore have been pious and religous ) we comfort our selves in this , that it is more his malice , than their own inclinations ; neither should we suffer our hope or charity to be distressed on their behalf . ( . ) it is the like ground of consolation for our selves or others that are violently afflicted with blasphemous thoughts . for , first , if we call to mind that our lord and master suffered such things , we that are of his houshold need not think we receive a strange or unusual measure , in that we are molested as he was . secondly , if we consider that christ was tempted without sin on his part , then may we fetch this conclusion from it , that it is possible that such thoughts should be cast upon us , and yet that we may not be chargeable with them as our iniquities . thirdly , we may hence see , that such temptations are more frightful than hurtful ; these ( as one observes ) seldom take , they carry with them so much horror ( to those that believe and love the true god ) that it keeps them from a participation with satan in the sin it self , nay it fills them with fear and striving against it ; they rather , as bugbears , scare and disquiet them , than produce the real effects of compliance with them . secondly , the consideration of this kind of temptation may fill the hearts and mouths of those of us , as have not hitherto been troubled with it , with praise for so merciful a preservation . if we have not been under this kind of exercise , it is not from any good will that satan hath to us , but because our god withholds a commission from him . a poor weak christian wonders that satan hath not made him a mark for this arrow , that he hath not broken him with this tempest . to answer that wonder , he may know that the same tenderness in god , that will not put new wine into old crazy bottles , nor a new stiff piece of cloth in to an old tender garment , nor that will oppress the weak and infirm with strong exercise or burthens , that same tenderness of a compassionate father , doth keep off such tryals , because he will not suffer them to be tempted above what they are able . thirdly , this temptation calls for advice to those that are under it , to whom i shall direct a few things : first , when any are troubled with blasphemous thoughts , let it be considered in what state and temper their body is : if it be distempered with melancholy ( as is most usual ) then the prescription of an able physitian is necessary in the first place , without which he that would spiritually advise or counsel , shall but beat the air , and his words be so far from the fastness of nails , that they shall be as wind. i have known many under great complaints and fears by reason hereof , that have been cured by physick alone : for when ( in this case ) the fewel is withdrawn , the fire goes out ; correct the melancholy temper that gives the devil this advantage , and the trouble will cease . secondly , it is of great consequence to understand the nature of these temptations : if the tempted could see these to be their sufferings , rather than their sins , they would with greater ease bear it as an affliction . and to those that complain , abhor , resist and pray against them they are not sins , no more than when an harlot layeth her child at an honest womans door , that child is to be reckoned as the fruit of her wickedness . a gyant may dash the son against his father , but so far will the father be from imputing it as rebellious insolence in his child , that he will pitty him the more , as suffering by a double injury ; for 't is not only against his natural affection and reverence to his parent , but 't is a bodily hurt beside : thus will god much more pitty his children under these sufferings . thirdly , we must not suffer such thoughts to lodge in us , but before they settle ( if possible ) we must repel them : as abraham drove away the fowls that came down upon his sacrifice . i know the tempted will say , this advice is not practicable , they find these thoughts swarm about them as bees , and when one is driven back , another straight comes in its place . but to them i answer , that blasphemous thoughts are repelled two ways : ( . ) by stout and resolute resistance . this though it do not extinguish them , nor free us of the trouble , yet it keeps them from setling upon us , and us from the guilt of them . ( . ) by diversion , which the work of a lawful imployment , or good society , and other discourses may do ; this may give some ease from the molestation , and the other preserves us innocent . fourthly , in temptations to blasphemy , confident refusals do better then disputings ; here we are to resist with courage , and a holy contempt of satan : if we be too timerous and fearful , he insults suits the more upon us : as dogs when they are observed , follow the passenger with greater eagerness and noise . abhorrencies and positive discharges ( like that of christ in the same case , get thee hence satan ) do more for us , than to debate the matter with him . chap. xx. the nature of idolatry . satan's design to corrupt the worship of god. the evidences thereof , with the reasons of such endeavours . his general design of withdrawing the hearts of men from god to his service . the proof that this is his design , upon whom he prevails . that professions and confidences are no evidences to the contrary . his deceit of propounding sin as a small matter . the evidences of that method , and the reason thereof . thus have i considered the temptation as blasphemous . i proceed next to consider it as idolatrous , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if thou wilt fall down and worship , do give us the true notion of idolatry . the word which we call worship comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to kiss , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a dog , both being to the same purpose , and signifying any action of reverence by which we signify the respect of our minds : to kiss the hand , or to fawn as a dog , are gestures which express the honour we would give , and being applyed to divine worship before , or with respect unto an undue object , is idolatry ; and as such , doth christ reject it in his answer , thou shalt worship the lord thy god , and him only shalt thou serve . we worship god , when in ways and actions commanded or prescribed , we testify our belief and resentment of his incommunicable attributes . it is idolatry , when either we use the same actions of prescribed worship to that which is not god , or when we testify our respects to the true god in an undue way of our own devising . here might i take occasion to shew the vanity of the popish subterfuges , their distinction of latria and dulia is ( as dr. moore observes ) hereby overthrown : satan doth not here set himself up as the omnipotent god , for he acknowledgeth one superiour to himself , in that he confesseth that the power he had of the kingdoms of the world was given to him , luke . . and therefore not the latria , but the dulia is required of him ; and yet this christ denies him as being idolatry , in that no religious worship ( for that must needs be the sense of his answer ) is due to any but god alone . their other distinction of worshipping an idol , ( saint , angel , cross , &c. ) and before such a creature , is also hereby crushed ( as is commonly observed ; ) for what the evangelist matthew expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before me : so that the scripture makes no difference betwixt these two , shewing it to be idolatry to use religious worship to that which is not god , or before it , but these things i shall not prosecute , keeping therefore to my design i shall observe . that it is one of satan's great designs to corrupt the worship of god. that this is so , will appear , first , if we consider what varieties of worship hath been in the world. god gave a fixed and stable law , and yet this so little prevailed , that men were upon new inventions presently . i shall not need to reckon up the ( almost numberless ) varieties of this kind among the heathen . the instance is plain enough , in those that professed the name of the true god , they were still changing for new fashions in religon , borrowing patterns from their neighbours , so that if there were but a new altar at damascus , or a new idol in any strange city , they must presently have the like , till ( as the prophet tells them ) according to their cities so were their gods. he that will call to mind , that the husbandman did first sow good seed in his field , and that there is such varieity of tares and false worship , notwithstanding the plain and positive command of god , fixing and determining his worship , must needs conclude that an enemy , satan hath done it . secondly , if we call to mind , how in all ages there hath been a constancy in this inconstant variety , we hear of it among the heathens . we read enough of it among the jews , and when they were out of the humour of more shameful idolatries , they yet corrupted the worship of god by their traditions ; and of these they were so fond , that they caused the law of god it self to give place to them , and made it void by them . the times of the gospel were not free ; though christ came to seek such worshippers , as should worship him in spirit and in truth , yet before the apostles deaths , while yet they were perswading to the contrary , there arose up some that corrupted the worship , by leading the people back again to the jewish ceremonies , and others laboured to bring in worshipping of angels , and at last to eat things offered to idols with greater defilements . since the apostles days the same design hath been carried on in the churches . rome hath patched together a great deal of jewish and heathenish ceremonies ; and when the man of sin shall be revealed , yet an higher flood of such abominations is to be expected . who hath wrought all this but satan ? this is still the same design , and though the work be not in all parts like it self , yet the whole of it evidenceth the working of the same spirit in all . thirdly , let us observe how early this began . we cannot say , but that in the days of adam , ( who doubtless had received particular commands from god , in which he would not fail to instruct his children ; ) they were seeking to themselves many inventions . gen. . . at the birth of enos ( as some conjecture ) there were such defilements brought into use in worship , that seth had respect to it when he called his son enos sorrowful , as lamenting that prophanation which was then begun in calling upon the name of the lord , for so do many interpret that passage , which in our english we read thus , then began men to call upon the name of the lord , the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth both to prophane , and to begin , and may be as properly translated , then prophaned they in calling upon the name of the lord. and there are several reasons that move learned men to fix upon this translation : as ( . ) that it is not probable that men began then to call upon god , or publickly to do so ( as some would interpret ) and not before , as the present english would imply . ( . ) that age was noted as corrupt , and therefore it is noted ( as a rarity ) that enoch walked with god. ( . ) the rabbins generally translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to prophane ; but if we should grant the present english , then began men to call upon the name of the lord , it would imply that the worship practised by adam and abel had been corrupted , and now it was restored again and reformed , which will make the corruption of worship to be yet more early . and after that we read of corruption crept into the family of seth ( as well as now in the family of cain ) so that the worship of god stood not long in its honour , though adam and seth were alive to instruct them ; which shews that it was a rebellious departure from the way , fomented and brought on by the malignant spirit satan . fourthly , but to make all sure , the scripture lays all these kinds of corruption of worship at satan's door . the defilements of worship taught in thyatira by jezebel , are called the depths of satan ; the corruptions introduced by antichrist , are from the workings of satan . what was promoted by false apostles to that purpose they had it from their great teacher satan , who transforms himself for such ends into an angel of light : so that nothing can be more plain than that this is an old and constant design of satan . the particular ways by which satan effects this design i shall not now touch , but shall in lieu of that give you the reasons of his endeavours this way . first , he knows that this is a sin of an high provocation . worship is the proper tribute that is due to god , and 't is peculiarly his prerogative to prescribe the way and manner of it ; neither of these honours will he give to any other , but will express his jealousy when any invasion is made upon these his sole prerogatives . now his worship cannot be corrupted , but one of these at least will in some degree or other be touched . if we set up another object of worship , we deny him to be god : if we worship him in a way of our own invention , we deny his wisdom , and set up our selves above him , as if we could order his worship better than he hath done in his word . secondly , if the worship be corrupted , all the exercise of the affections of the heart , and all the service it self is lost , and become unacceptable ; he knows that such worshippers shall meet with this answer , who hath required this at your hands ? thirdly , corruption in worship , satan by long experience knows to have been the ground of those hatreds , quarrels , persecutions and troubles under which the church hath groaned in all ages , every difference imposing their way and perswasion upon all dissenters , to the disturbance of peace , breach and decay of love , hinderance of the growth of piety , to the biting and devouring of one another . fourthly , besides god is provoked by this to leave his sanctuary , to remove his glory and his candlestick ; to make his vineyard a desolation , and his churches as shilob . fifthly , satan is the more industrious in this , because his ways are capable of many advantages to further his design , and many specious pretences to cover it . in col. . . he made use of philosophy to corrupt religion , and by unsound principles of some heathens famous for that learning , introduced worshipping of angels ; what that could not effect he laboured to perform by the traditions of men , and where that came short , the rudiments of the world ( the mosaical ceremonies were so called here , and in the epistle to the hebrews ) were his engine by which he battered the plain worship of the new testament . and as to pretences the apostle doth there , and elsewhere note , that deceny and order , humility , wisdom , and self-denyal , are things very taking , and yet usually pretended for such bold innovations as may corrupt the pure streams of the sanctuary . hence may i leave with you a few memorials . first , this may make us jealous of any alterations in the way of god's worship . we have reason under the most plausible pretexts to suspect the hand of satan , because 't is one of his main businesses to corrupt the worship . secondly , this may justify those that out of a conscientious fear of complying with satans design , dare not admit of a pin in the tabornacle beside what god hath prescribed , nor leave behind a shoe latchet of what he hath enjoyned . thirdly , this will tell us that that worship is best and safest that hath least of mixture of humane invention . we cannot offend in keeping close to the rule , though the worship thereby become more plain , and not so gorgeous in outward appearance . we may soon overdo it by the least addition , and cannot be so certain of god's acceptation , as we are of pleasing the senses of men by such introducements . this motion of satan , fall down and worship me , is now in the last place to be considered as a particular instance of satans general design , of drawing the hearts of men from god , his service and ways , to the pleasures of sin : as if he should say to him , follow my advice , give up thy self to my service , and thou shalt be gratified with all the delights that the world can give thee : to this doth the bait here offered most fitly agree . hence observe , that it is satans general design to withdraw the hearts of men from god , that they may be enslaved to him in the service of sin. that the devil doth level all his endeavours to this , cannot be doubted : for ( . ) he hath a kingdom in this world , from which he is denominated the prince of this world. and this is not only a rule of exteriour force , such as conquerous have over their captivated slaves , who are compelled to subject their bodies , while yet their minds are full of hatred against him , who hath thus forced them to subjection ; but it is a rule over the hearts and affections of men , working in the children of disobedience a love and liking of these ways , and begetting in them the image of satan ; so that what work he imposeth they are pleased withal , and love to have it so : therefore he is not only called their prince , but their god , and their father ; ye are of your father the devil , in that with a kind of inward devotion they will and endeavour to perform the lusts which he propounds to them . secondly , this kingdom is contrary to god's spiritual kingdom ; that being of darkness , this of light : and it is managed by satan with an envious competition and corrivalship to that of god ; so that as god invites men to the happiness of his kingdom , and sends his spirit in his word and ordinances to perswade them , satan doth the like , he sends out his spirit which the apostle calls the spirit of the world , cor. . . and imploys all his agents to engage men for him ; he requires the heart as god doth , he promiseth his rewards of pleasure , honour , riches , if they will fall down and worship him . now 't is so natural to prosecute an interest thus espoused in a way of opposition , especially to any other that set up for themselves in a contradictory competitorship , that the very natural laws of satans kingdom will engage him to stand up for it , and to enlarge it all he can . those upon whom he prevails are of two sorts . first , some are visibly in his service : these answer the character which was given of ahab , kings . . who sold himself to work wickedness in the sight of the lord. the first expression shews , that such are wholly in satans power and disposal , as things sold are in the possession and power of the buyer , they are at satans will ; if he say to them , go , they go : and if he say , come , they come : their bodies and spirits are satan's , they are not their own : and they are his for the ends of sin , for that imployment only , so that they are wholly corrupt and abominable . the latter expression that he did so in the sight of the lord , manifests their shameless impudency in sin , that they declare their sin as sodom , and hide it not , that they do not blush , but openly wear the devils livery , and avouch his service : as the works of the flesh are manifest , so these in their practice of such works , are manifestly satans subjects . these kind of men are frequently in the old testament stiled sons of belial , a name very significant , shewing either their devoting of themselves to the devils service , in that they reject the yoke of god's law , in that they break his bonds , and cast his cords from them , or their pride that they will have none above them , not considering that there is a god , or that the most high rules , or their aversness to what is good , being wholly unprofitable , and to every good work reprobate . secondly , some are secretly his servants , they come to the devil ( as nicodemus did to christ ) by night ; they will not openly profess him , but yet their hearts are wholly his : such are called by the name of hypocrites . the pharisees and scribes seemed to declare for god , called themselves abrahams seed , fasted , gave alms , made long prayers ; and yet were a generation of vipers , and of their father the devil . the secresy of this underhand engagement to hell is such , that many who are in a league with the devil , and at an agreement with death , do neither know nor believe it concerning themselves . for , first , this private covenant may be , where there are the greatest seeming desilements of satan , and high professions of service to god. the pharisees ( as have been said ) were the devils servants , under all the fair shew they made of religion , and zeal for the law , and yet when christ plainly told them that they were not abrahams seed , but the devils seed , they with high indignation and scorn throw back the accusation to christ , thou art a samaritan , and hast a devil , we are abraham's children ; so little believed they the truth when it was told them . secondly , this may consist with some designement and intention to give god glory . the jews though they submitted not to the righteousness of god , yet ( by the testimony of paul ) they had a zeal to god. the very heathens that sacrifice to devils ; had not formal intentions so to do , as appears by their inscription on the altar at athens , acts . . to the unknown god. the true god , though unknown , they propounded as the object of their worship , yet falling into those ways of devotion which the devil had prescribed , these intentions could not hinder but that they became his servants . thirdly , men may be servants to satan under great assurances and confidences of their interest in god ; many go to hell that have lived with lord , lord in their mouths ; those mentioned in esa . . . that had no interest in truth and righteousness when they solemnly sware by the name of the lord , yet they called themselves of the holy city , and stayed themselves upon the god of israel . if it seem strange to any that these professions , intentions , and confidences are not enough to secure men from this charge , but that they may be secretly slaves to hell. i answer , first , that those do not necessarily conclude that the heart of such men is right with god. formality , natural conscience , and the power of education may do much of this : for though we grant that such are not conscious to themselves of any real design of serving satan , yet they may either so far miss it in the way of their service , offering that as well pleasing to god , which indeed he hates ( and that through wilful and affected ignorance ; ) as those of whom christ speaks , joh. . . that should think the killing of god's children a peice of acceptable service ; or they may be so mistaken as to the sincerity of their hearts , that they may think they have a design to please god in doing of what he requires in order thereunto , when indeed it may not be singly for god , but for themselves that they work , in a self-gratification of their natural zeal for their way ; or their esteem , credit , and advantage may privately influence them , rather than a spirit of life and power . secondly , the work which they do , and the ends they serve , will be evidence against professions and intentions . 't is a sure rule , that the work shews to whom men are related as servants , and it is laid down as a certain standard to measure the hearts of men by , when pretences and perswasions seem to carry all before them . rom. . . his servants ye are to whom you obey . joh. . , . he that committeth sin is of the devil : in this the children of god are manifest , and the children of the devil ; that is , when it becomes a question to whom a man belongs , whose child and servant he is , it must be determined by the works he doth : if he engage in the ways of sin , he is of the devil , let him profess what he will to the contrary . this same ballance christ useth to try the truth of the jews pretences to god , joh. . . whosoever committeth sin , is the servant of sin ; they boasted high , but he shews them that seeing their designs and works were hatred , envy , murther , &c. which are apparently from satan , it was evident they had learned these of him ; and he concludes by this proof , ver . . that they were of their father the devil . thus may we say of those that pretend they honour god , they defie the devil , they intend well , if yet they give themselves up to the pleasing of the flesh , if worldly minded , if they live in pride , strife , envy , maliciousness , &c. which are works of the devil , it is not all their pretences that will intitle them to god ; but they are ( for all this ) the devils servants , as doing his works . this may put men upon enquiries , who are ye for ? whose servants are ye ? there are but two that can lay claim to you , and these two divide the whole world betwixt them , there is no state of neutrality , you are either god's servants , or the devils , ye cannot serve them both ; now if the lord be god , serve him . satan's service is base , dishonourable , slavish ; the service of god , freedom , honour , life and peace : there is indeed no comparison betwixt them . happy then is that man that can say the lord is his lot and portion , that can come into god's presence , and there in his integrity , avouch the lord for his god ; that can stand upon it , my soul hath said unto the lord , thou art my god , and i have none besides thee ; other lords have had dominion over us , but we will make mention of thy name only . this temptation though it were in it self horrid , and as a brood of vipers knotted together , which at once could send out several stings , and make many wounds ( as hath been noted ; ) yet in the way of propounding , satan seems to insinuate the largeness of his proffer , and the smalness and inconsiderableness of the service required : as if he should say , see how free i am in my kindness , i will not stick to give thee the kingdoms of the world , and the glory of them , and all this for so small a matter , as bowing before me , or doing me a little reverence . this gives us to observe , that when satan doth design no less than to enslave men to his service , yet he will propound sin as a small thing , or but one act of sin , as a thing not valuable , to engage them to him . not but that he desires to run men to excess in wickedness , and delights to see them with both hands earnestly work iniquity with greediness ; yet where he sees the consciences of men squemish , and that they cannot bear temptations to open and common prophaneness without danger of revolt from him , there he seems modest , and requires but some small thing at least at first , till the ways of sin become more familiar to them , and then when they can better bear it , he doubles the tale of bricks , and with greater confidence can urge them to things of greater shame and enormity . that this is his way , appears , first , from the common argument which he useth at first to those whom he would draw off from a more careful conversation which is this : do such a thing , it 's but for once , and but little , others do the like and demur not ; or the best do as great matters as this comes to ; 't is but a small thing , considering the strait or the advantage that may accrew . this is his usual note to candidate iniquity , as experience of all doth testify . secondly , that this is so , is also evident from a consideration of the several ways and courses of sinners . some are tempted and overcome by one kind of sin , and not at all urged to others . some go to hell in a way of covetousness : others are pretty unblameable in most of their carriages , but are overcome by a proud humour : others are given to drink , and yet will not steal nor deal falsely : others take a more cleanly way to hell , rely upon their own righteousness , or are engaged in error , and their life otherwise smooth and fair . the jews in christ's time were only engaged against christ , and for their traditions , but not molested with temptations to open idolatry as formerly . those who are ignorant , are not troubled with temptations to despair , or inward terrours . the reasons of his dealing thus are these ; first , he sees that one sin heartily prosecuted , is enough to signify homage to him , and to give him possession . as we take possession of land by a turf , or a twig : so by one sin admitted with full purpose of mind , satan is let into the heart . as a penny will be sufficient earnest for a bargain of a thousand pound : so may one sin be a pledg or earnest for the whole soul in a league with hell. secondly , he knows that one sin persisted in may be enough to destroy the soul ; as one wound may kill , one leak may sink a ship. thirdly , he knows that one sin breaks the covenant of god , and turns the heart from him , if men give up themselves to it . fourthly , one sin wilfully pursued , makes a man guilty of the breach of the whole law , it destroys love and respect to god , undervalues his authority , contemns his threatnings and promises . fifthly , one sin is enough to make way for more , where satan would have more , yet at first he is pleased with it as a hopeful beginning ; it makes room enough for the serpents head , and then he will afterward easily wind in his whole body . this may warn us not to be imboldned to any sin by the plea of diminution ; not to venture because it may seem little , or be but for once . a true christian should be a perfect vniversalist , he should be universally against all sin , and universally for all duty . chap. xxi . of worldly pleasure . proofs that this is satan's great engine . what there is in worldly delights , that make them so . counsels and cautions against that snare . i come now to the argument which satan used for all this , all these things will i give thee ; he casts a golden apple before him , and seeks to entangle him by worldly greatness and delight . i shall not examine how true or false satan spake , when he called all these things his , and that he could give them to whom he would , 't is enough for our purpose to take notice of his pretence , so far as might make his offer probable , and then observe , that the great engine which satan useth to draw away the heart from god to his service , is worldly pleasures and delights . i shall first shew , that this is satans great engine , and then explain what is in it , that fits it so much for his purpose . the first of these is evidenced by these particulars . first , the scripture doth particularly note to us , a deceit or guile to be in worldly pleasures . christ , in matth. . . speaks of the deceitfulness of riches ; and that deceit is expressed by such a word as signifies a drawing out of the way , a misleading ; so that he means not the uncertainty of these delights ( in which sence 't is said , that riches take themselves wings and fly away , ) which often disappoint and deceive the expectations of those that do most hug them . nor can this be understood of riches in an active sense , as we attribute deceit to men , who as rational agents can contrive and devise snares ; but it only means that these are so objectivè , as things that are abused by satan , to delude and betray the sons of men. and these are so frequently made use of by him for such purposes , and with such advantages of power and provocation , that christ elsewhere ( matth. . . ) speaks of it as a thing almost impossible , to have riches and not to be ensnared by them : a rich man shall hardly enter into the kingdom of heaven , which mark and luke express by an affectionate amazement , o how hardly can a rich man be saved ! secondly , these are satans great net , which incloseth multitudes ; a general bait , by which most are hooked into the service of sin. most temptations come from this ocean , as springs from the sea ; the lust of the flesh , the lust of the eys , the pride of life , have their original from the world , joh. . . christ speaks of this mammon of unrighteousness , as the only thing that stands up in competition for the hearts of men against god , matth. . . and the apostle tim. . . reckoning up the various ways of particular lusts , as covetousness , boasting , pride , blaspheming , &c. concludes them all under this , that they are lovers of pleasures more than lovers of god ; shewing us thereby , that though the lusts of men might run out diverse ways , and be exercised upon diverse particular objects , yet they all borrow their original from worldly pleasures , and their design is nothing but that in the general . hence is it that some make the world the great traytor to god ; for though they reckon up three great enemies to god and man , the world , the flesh , and the devil , yet these three agree in one , the pleasing of the flesh is the great end and desire of natural men , the world is the store-house , from which men draw out several pleasures according to the several ways they take in gratifying their lusts and humours , and the devil is only officious to help all this forward , by inticing and perswading them to make these provisions for the flesh . and who can think other , but that this must be satans great engine , when ( as hath been said ) first , the world , and the pleasures of it , is the sum of all iniquity , containing in it virtually or actually the transgression of the whole law , the root it is of all evil , tim. . . all prophaneness against god , all neglect of duty , all outrage , wrong , or injustice to man , may ( and usually doth ) spring from hence , insomuch that some have particularly traced it through every command of the decalogue , and found it guilty ( either as principal or accessary ) of every iniquity . ( . ) our thoughts may be the more confirmed in this , when we see all men intangled by it : for albeit that some temptations seem directly to carry men from a love or care of the world , as despair , terrours of mind , voluntary humility , neglecting of the body , and others of the same kind ; yet if the matter be considered , the truth in hand cannot be prejudiced by such an objection . for ( . ) those who seem in distress of conscience most to loath the world , were yet first entangled by it , and the consideration of that guilt ( whether at present justly , or unjustly charged upon them ) is the usual occasion of these troubles . and ( . ) those who seem to undervalue money , riches , plenty , &c. are ( it may be ) no less slaves to other worldly lusts ; for pleasures of the world comprehend whatsoever may arise from any thing that is in the world , to the delight of life . honour , pride , ambition , prodigality , are wordly lusts , as well as covetousness , and desire of power or rule . and those that seem to deny themselves of faring deliciously , or wearing soft rayment , may be as much distressed with an inward desire of applause and honour , as those that would gratify their senses are by sensual lusts . thirdly , how much the world stands satan in stead , may be observed from the force of that temptation , upon those that have very much engaged in their profession of the ways of god ; it hath often fetch'd off those that seemed to have given up themselves to god. demas was once commended by paul as his fellow-labourer , philem. v. . yet at last it so prevailed upon him , that he complained , tim. . . that demas had forsaken him , and turned his back upon his profession , and so far ( if dorotheus do him right ) that he became an idol-priest in thessalonica , the cause of which horrid apostacy was his love to the present world. balaam seemed resolute not to act any thing against israel , yet the ways of unrighteousness so far blinded him that he taught balak to cast a stumbling block before the children of israel . the highest of nominal professors noted by the thorny ground , in matth. . . who seemed to differ from the good ground , only in this , that their fruit was green and not ripe ( as luke expresseth it ) they brought not fruit to perfection : they were choaked in these fair beginnings and offers for holiness , by the cares and pleasures of the world. all ages abound with instances of this kind . aeneas sylvius preached against the pope , set up the council above him , commended the germans for opposing him : but preferment made him alter his note , and at last he became pope himself . bonner the persecutor seemed at first a good man , a favourer of luther's doctrine , but advancement changed him to a bloody woolf , a cruel tygar . spalato forsook popery , but ( missing those dignities which he aimed at in england ) was upon hopes of greater preferment , induced to lick up his vomit , and to own popery again . how many examples have we of those who the higher they grew in the world , became more careless of religion ; as sixtus quintus , who went as fast back in religion , as he went forward in promotion : so that he that at first entring into orders , had a good hope of his salvation , by that time he came to be pope , he became so wicked that he despaired of happiness . fourthly , this temptation is one of satan's last refuges , and often prevails where persecution cannot . the thorny-ground-hearers were above those of the stony-ground in this , that they stood out the storm , and bore the scorching heat of persecution , but then the world choaked them . sad experience tells us , that churches that did thrive and grow as the palm-tree under their pressures , were spoiled by ease and plenty , which so cherished the seeds of pride , vanity , and contention , that they grew up a-main , and did more to their desolation , than the cruelty of all their feircest enemies . julian who by the greatest art and policy , studied to overthrow the christians name , so observed this , that he made it his rule , rather to corrupt men by honours , then to compel them by torments : we have also found that though the romans synagogue joyn force to subtilty in the advancement of their dagon , yet they have still looked upon this temptation of the world as most likely to gain the hearts of their rational opposers : cruelty could over-aw the sensless multitude , and could take out of the way those of whose opposition they were affraid , but it seldom with success , wrought upon persons ( guided by light and conscience ) to a compliance , that would hold long : for though at first some good men were over-awed to make subscription and to recant , as it did with bilney , bainham , cranmer , and several others ; yet upon the working of conscience ( after the stound and dazle of the temptation was over ) they recoiled so resolutely upon them , that they lost more than they gained that way : but those that were willing to nibble at preferments , became theirs wholly . thus they set upon luther , galeacous carracciolus , dr. taylor , and a great many more though to no purpose , for they were ready to bid their money perish with them , and to bid defiance to their favour as well as to their frowns . notwithstanding they have made many real conquests by this weapon , and accordingly this is reckoned among the temptations of greatest force , heb. . . they were stoned , they were sawn asunder , they were tempted , that is , by the pleasures and preferments of the world : it seems the holy ghost would point at this ( how fair and plausible soever it be ) as one of the devil 's most powerful engines . next i promised to discover what it is in the world which makes it so fit for satan's designs . first , the world brings or affords fit matter to be made the fewel of lust . for this reason the apostle in the place aforecited forbids us so earnestly to love the world , or the things of the world , because there is nothing in it which is not improveable , as an occasion , or provocation to lust , whatsoever is in the world is lust of flesh or eyes or heart ; and there is no lust but it may be furnished with a proper object from hence , the appetite , senses , or affections fetch all their delights from hence . secondly , besides the common materials of sin that are digged out of this mine , the world hath something of an aptitude in it to tempt . not that it hath properly and formally , insidiationis animum , an active subtilty to lay snares for men , but yet it is not so purely passive , as to make it altogether innocent . there is something of a curse upon it , ever since by the fall of man , it was loosned from its proper primitive ends ; and as the devil spake by the serpent , so doth he urge , speak , tempt , and insinuate by the world , so that it is still an occasion of danger to us , and hath a special advantage over our affections upon several accounts . as ( . ) in that it is in its self lawful to be used . ( . ) in that it is suitable to our desires and tempers . ( . ) in some respects it might be necessary and advantageous for the comfort of life , for the support of families , and to enable us to be helpful to others . ( . ) it is near to us , under our eye , we have familiar converse with it , it is still with us . ( . ) we have a natural propensity to be in love with it ; the flesh would fain be pleased , and nothing is more answerable to it than the pleasures of the world. we need not wonder then , when we see it so highly captivating the affections of men , and leading them bound in chains and fetters : some make it their god , gain is all their godliness and religion ; they seek their portion in this life ; this is their treasure , and here is their heart , and it would be no less wonder if satan should be guilty of so much oversight , as to neglect the use of an instrument which is every way so fitted for his purpose . thirdly , besides this fair prospect which it gives to sin , it hath an enmity to god and his ways , which is no less advantagious to the devil : this is positively affirmed jam. . . the friendship of this world , is enmity with god ; not only is this true in a lower sense , as a hinderance , being backward and averse to it , but it is a direct opposition and contrariety to god and his service ; it s drawing back and hindring , is charge enough against it : for it ( . ) withdraws those thoughts , affections , time , care , and endeavours , which should be laid out upon better things , so that holiness must needs be obstructed , dwindle and decay by it . ( . ) it hinders the influence of heaven , it shuts out the light causally , quencheth and resisteth the spirit , and meritoriously also it provokes god to withdraw , to remove his glory , and to give over his striving with them : but the contrariety that it hath to all the parts of holiness is yet more , christ notes it matth. . . these two masters , god and the world , are contrary in their deisigns , in their commands , in their natures , so that it is impossible for any man to serve them both : they both require the heart , and they both require it to contrary and incompitable services and ends : these then are such masters , as would be domini in solidum , masters of the whole . now there cannot be two masters of one thing in that sense , neither ( if there were ) could the hearts of men serve these different commands , but their work would necessarily engage their affections to one only ; they would either love the one and hate the other , or hold to the one and despise the other : this very consideration ( if there were no more ) doth render the world a desirable instrument for satan . fourthly , in all this the world hath so many cunning disguises , and plausible shifts , that it becomes thereby wonderfully serviceable to satan . 't is the perfection of wicked policy , to manage wicked designs under plausible pretences ; these the world hath in readiness , when 't is accused of rebellion and treachery against god ; the pleas of necessity , of prosecution of a lawful calling , of providing for a family , of not neglecting the benefits of god , of chearing the heart , and taking the comforts of the labours of their hands , and a great many more , are ready excuses to ward off the force of the convincing word : these the devil drives home , and fastens them into such strong perswasions , that the deluded sinner cannot see the danger that is before him , nor the spiritual adultery or idolatry of his soul , in his excessive love to worldly pleasures . fifthly , the world hath also a spiritual fascination and witchcraft , by which ( where it hath once prevailed ) men are inchanted to an utter forgetfulness of themselves and god , and being drunk with pleasures , they are easily engaged to a madness and height of folly. some like foolish children , are made to keep a great stir in the world for very trifles , for a vain shew ; they think themselves great , honourable , excellent , and for this make a great bustle , when the world hath not added one cubit to their stature of real worth . others are by this circe transformed into savage creatures , and act the part of lyons and tygars . others like swine wallow in the lusts of uncleanness . others are unmanned , putting off all natural affections , care not who they ride over , so they may rule , or be made great . others are taken with ridiculous frenzies , so that a man that stands in the cool shade of a sedate composure would judg them out of their wits . it would make a man admire to read or the frisks of caius caligula , xerxes , alexander and many others , who because they were above many men , thought themselves above humane nature ; they forgat they were born , and must die , and did such things as would have made them ( but that their greatness over-awed it ) a laughing-stock and common scorn to children . neither must we think that these were but some few or rare instances of worldly intoxication , when the scripture notes it as a general distemper of all that bow down to worship this idol . they live without god in the world , saith the apostle ; that is , they so carry it as if there were no god to take notice of them , to check them for their madness . god is not in all his thoughts , saith david , psal . . , . the judgments of god are far above out of their sight , he puffs at his enemies , and saith in his heart , he shall never be moved , &c. the whole psalm describes the worldling , as a man that hath lost all understanding , and were acting the part of a frantick bedlam ; what then can be a more fit engine for the devil to work with , than the pleasures of the world ? i shall briefly apply this to two sorts of men , those that are straitned with want and necessities , and those whose cups run over , having all that their heart can wish . first , to those that think their measure of outward comforts little , i would from the doctrine now explained , tell them that they have not so much cause to vex and disquiet themselves for their poverty , or troubles , as they apprehend . the world is not so desireable a thing , as many dream ; did but men consider how great a snare it is , and what dangers attend the fullness of it , they would not so earnestly covet it , nor so passionately lament , when it flys from them . if thou hast so much godliness as can quiet thy heart in a contented enjoyment of thy little , that little which thou hast , is better than great riches of the wicked : thou little knowest from what pride , insolency , contempt of god and men , and many other temptations and lusts god doth preserve thee , by denying thee earthly things : thou art now ( it may be ) often looking up to god , striving to believe his word , often examining thy heart , labouring to live upon god , and his allsufficiency , looking after the bread that endures to eternal life ; when if thou hadst the temptations of plenty ( it may be feared ) thou wouldst be another man , and be carried away to forget god , to be careless of holy walking , and so make way for bitterness and sorrow at last . secondly , i would also caution poor men not to enlarge their desires too much after the world , but to fear the temptations of the world ; it is not only a snare to those that enjoy it , but to those that want it : for while they admire it , and engage their affections for it , it ensnares them in sinful undertakings , they are tempted to lye , cheat , dissemble , to use unlawful shifts , to rob , steal , over-reach in bargaining , and to neglect the care of the soul in all . let such call to mind ( . ) that often the providence of god doth of purpose thwart and cross the designs of such , so that though they toyland sweat , running from market to market , rising early , and sitting up late , yet he blowes upon their gettings , and they wither to nothing , while it is yet in their hand ; or if they seem to keep them longer , yet all the end they make with them , is but to put them into a bag with holes , they perish by evil travel , eccles . . . ( . ) they often are at a great deal of labour in pursuit , and then when the desired object is within their reach , they are overwhelmed with their disappointment , as if providence designed to mock them for their folly. this is excellently set forth , in the emblem of a man climbing up a rock , with great labour to reach a crown that hung upon the precipice , who when he had stretched himself to grasp it , falls down and breaks his neck . ( . ) and when they do by great toyl rake together an heap of riches , they are starved frequently in their plenty , and so cursed that they have no more than the beholding of their goods with their eyes , in that god denies them a heart to use them . ( . ) their gettings allay not their thirst for more , he that loveth silver , shall not be satisfyed with silver , eccles . . . ( . ) often they are given as a scourge and plague ; as the quales given to the israelites , came out of their nostrils . the wise man notes it , eccles . . . riches are kept for the owners thereof to their hurt . secondly , to those that have the delights of the world , plentiful estates , full tables , beautiful houses , rich tradings , honours and dignities : i would desire to give the greatest caution , that they take heed to themselves , because they walk in the midst of snares . these should consider ( . ) that the great god hath laid most serious charges upon them , not to love the world , but to withdraw their affections from it , nay to be crucified to it , as to any captivating delight , and to use it with such an indifferency of mind , that they should be in their deportments towards it , as if they used it not . ( . ) they should have their danger in their eye . how careful is he of his steps , that knows he walks in the midst of serpents which are ready to sting him ; the thoughts of this should blunt the edg of our delights . if you were at a feast where you knew there were poysoned dishes , you would be affraid to eat any thing . do you think that captain smith when he was taken by the salvages of america , and had plenty of meat set before him ( which he knew was given to fatten him , that he might be better meat , when he was killed ) had any stomack to eat or to drink ? was that feast pleasing to him that fat under a sharp sword hung over his head in a horse hair , when he expected every moment it should fall upon him and kill him ? such are great men , rich men ; with what fear and care should they use these things , when they know there is hazard of mischief from them upon every occasion ? how much doth christ speak in that one sentence , it is easier for a camel to go through the eye of a needle , than for a rich man to enter into the kingdom of heaven ? he means not that 't is absolutely impossible , but extreamly difficult , and the difficulty lies in the hinderances which their riches casts before them . ( . ) they should carefully consider , for what ends god gives these , and to what use they are to be put . rich men are but god's pursers , they do but carry the bag , and what is put therein , for publick uses ; if accordingly , as faithful stewards , they lay it out upon those that have need , they shall make friends of the unrighteous mammon , and it will turn to a spiritual account : but if they think that all is for themselves , and so shut their bowels , and purses from others , then they carry the bag no otherwise , than as judas did , and will be easily perswaded to sell christ and heaven for a little more of earth . chap. xxii . of christ's answer in the general . that these temptations were upon design for our instruction . of the agreement betwixt ephes . . and matth. . the first direction . of couragious resolves in resisting temptations . it s consistency with some kind of fear . the necessity of this courage . wherein it consists ; and that there is a courage in mourning spirits . these answers of christ to the several temptations ( which are now to be explained ) are different as to their matter , yet the general purport of them being the same , i shall therefore handle them together . they may be considered two ways . first , as they are fit and pertinent answers to particular temptations , of distrust , of presumption , of debauching the heart by worldly delights to the service of satan ; and thus may they be useful in their consideration , to those who are directly moved by satan to such sins . and when at any time we are tempted in straits ; to cast away our reliance upon the careful providence of god , we may look upon christ's answer , that man's life doth not so depend upon the usual means , but that any other thing blessed by divine appointment may be useful to that end . when we are enticed to presume of extraordinary supports ; then by christ's example the temptation may be resisted by considering , that however god be to be trusted , yet he is at no time to be tempted by unnecessary expectations in the neglect of the ordinary means . if our hearts be wooed by worldly delights to cast off our care of god and religion ; we may then call to mind , that this is abominable idolatry , and so may we turn off our hearts from sinful compliance , by charging our souls with the opposite duties , upon a true discovery of the vileness and inconvenience of the transgressions urged upon us . but secondly , they may be considered as they give instruction for the management of our spiritual armour against all satan's wiles in the general , and in this sense i shall endeavour to open them , laying down first these two conclusions : first , that the whole business of these temptations , as permitted to satan , and submitted unto by christ , was certainly upon design . the same wisdom that contrived the wonderful method of the salvation of men by a redeemer , did also order these temptations ; for else christ could have prevented them , or by a divine authority commanded silence to the tempter , and by his power might have chased him away . as christ told pilate , thou couldst have no power at all against me except it were given thee from above ; thereby manifesting that his suffering was from an higher design than he was aware of : so might he have said to the devil , except this had been designed by an eternal counsel , thou couldst not have made this attempt . so that we must look further for the spring and rise of this , than to any supposed occasional outbreaking of satanical malice upon him . secondly , that this design , however it touched upon the person and offices of christ , as mediator and second adam , ( for thus it became him to overcome the enemy at the same weapon , by which he overcame our first parents , and by this personal experience , to be fitted with feeling compassions to the tempted ) yet was it wholly for our sakes , as may appear by two things . first , in that christ ( if his answers had only concerned himself ) might have given other fit replies , to the first temptation , of turning stones to bread : he could have retorted the argument upon satan , ( as hierom and others observe ) if i am not the son of god. 't is in vain to require a miracle of me ; if i am , 't is in vain to tempt me , or he might have answered , that as the father hath life in himself , so hath he given to the son to have life in himself , and that by this divine power he could sustain himself without bread. to the second , it might have been a sufficient answer , to have excepted against his unfaithfulness in citing that testimony out of psal . . where , by discovering his wilful omission of the clause , [ in all thy ways , ] he shall keep thee in all thy ways , his temptation might have fallen to the ground , as no way encouraged from that promise . to the third might have been returned such answers as these , that satan's offer was a lye , that it was not in his power to dispose of the kingdoms of the world : that these were christ's already , that these were vain arguments to draw him from the glory of an heavenly kingdom ; and finally , that of all creatures satan ( being god's sworn enemy ) had least reason to expect divine honour . secondly , in that all christ's answers were from scripture ( which is properly , a light to the steps of men ) and all these scriptures cited , shew mans duty ; he saith not , the son of god shall not live by bread alone , but man lives not by bread alone ; he saith not , christ must not tempt , but thou ( man ) shalt not tempt the lord thy god , &c. by all which we may discern , that christ answered , not by arguments peculiarly agreeable to his person and nature , but by such as suit the general state of god's children . and this certainly was for our advantage , he conquered with such weapons ; not for any necessity that he had to take that course , but for the need that we had of such instruction ; for hereby we see , that satan is conquerable , and also how we must use our weapons . in this also he left us an example , that we should follow his steps : as gideon said to his souldiers , as you see me do , so do you likewise , thus as it were doth our lord speak to us , for your sakes suffered i these temptations , that i might teach your hands to war , and your fingers to fight ; for your sakes i used these weapons of yours , rather than my own , that i might shew you the use of your sword and shield , and how your adversary may be overcome by them : dealing herein with us , as a master at arms , ( 't is masculus's comparison ) who for the better instructing and animating of his tyro , takes rather his disciples sword , than his own , to beat his adversary withal ; minding not only the conquest of an enemy , but also the encouragement of a young souldier . if any carry a suspition in their mind , that christ had not our instruction so much in his eye as hath been said , because he gives not such particular instructions for our spiritual welfare , as the apostle in ephes . . expecting , that our saviour should have been more punctual in making particular applications from every part of his carriage to our use , and drawing out from thence some positive conclusions or draughts of the way and manner of resistance ; they may know , that there is no other difference betwixt ephes . . and matth. . than there is betwixt precept and example . what the apostle there prescribed in the theory , here christ teacheth in the practice ; here we have in their use , the girdle of truth , the shield of faith , the sword of the spirit , the helmet of salvation , and all the other parts of that armour ; and withal we may know , that this is a far more advantagious way of teaching young beginners , to let them see things in a plain example , than only to give general precepts . but besides , we are to consider that christ did many things , the meaning whereof the disciples then present with him , did not know as yet , neither was it expected from them that they should ( like to what he said to peter , joh. . . what i do , thou knowest not now , but thou shalt know hereafter ) but were intended to be laid up in store to be more fully made use of , as after-directions should come in to give them information . he therefore that had purposed to give further light in this matter by his apostle and servant , was now doing that which his design led him to in his personal actings , with a secret respect also to those instructions which he intended after to communicate . we have then no reason to be jealous that these temptations were not intended for our use , but the more to assure our selves that it was even so , because we find that those very weapons which here christ in his own person weilded against satan , are afterwards recommended to us . having thus laid the foundation , we must then ( if we will imitate our captain ) carefully observe his deportment from point to point , that we may draw out those instructions which he intended for us . and the first thing that i shall take notice of , shall be the courage and magnanimity of our leader ; he had endured temptations forty days and nights before , and yet he keeps the field without any appearance of shrinking or running away ; satan no sooner tempts , than he is repelled . from this consideration we have this instruction , that he that would succesfully resist temptations , must not fly , but with a couragious resolve set himself to oppose . christians are apt to fear , when satan comes up against them , and ready to turn their backs : as the israelites were dismayed at the appearance of goliah , and fled before him . but if we would conquer , we must ( as david ) go out against him in the name of the lord : to this we are called , cor. . . stand fast in the faith , quit your selves like men , be strong : and ephes . . . stand , having your loins girt with truth , &c. this courage recommended is not a contempt and negligent slighting of danger , nor is it a bold adventurousness upon occasions of sin ; it is an holy , humble courage , and doth admit of a threefold fear . first , of a fear of sin , that is , a hatred of it . we must fear sin as the greatest evil : this is no cowardice , but tends to the strongest resolution , and highest endeavours against it . from this principle is it , that men oppose sin as their mortal enemy , and excite their utmost courage to fight against it . as the philistines being affraid of israel , and yet hating to serve the hebrews , mutually encouraged one another , be strong , and quit your selves like men , o ye philistines . a fear of hatred begets boldness . secondly , courage admits of a preventing fear , and a provident avoidance . occasions of sin are to be fled , we are not with greater earnestness called upon to stand , than we are warned in this case , to fly . so the apostle often , fly fornication , fly idolatry , fly youthful lusts . occasions are best opposed by flying , where calling , and duty doth not engage . prov. . . enter not into the path of the wicked , and go not in the way of evil men. he fights best , that flies most , where necessity doth not bid him stay . thirdly , it also admits of the fear of an holy jealousy ; such a distrust of our selves , as puts us to seek to the rock which is higher than we , for shelter . god calls us to turn into our strong hold , and to lay hold upon his strength . 't is rashness or desperateness , and not true courage , to adventure our selves without our guard or shield . but however we must fear sin , suspect our strength , and fly occasions ; yet satan we must not fly . here we are bid to stand , for these reasons , first , 't is impossible to fly from him . he can follow us where ere we go : if we go to holy assemblies , he can come thither : if we shut up our selves in our closets , he can meet us there : if we betake our selves to a wilderness , or to a croud , to be sure he will find us out . secondly , we are expresly charged to make resistance . jam. . . resist the devil . pet. . . — whom resist . this plainly speaks positive endeavours and opposition on our part . thirdly , a fainting fear is an unbelieving distrust of god's power , as if he were not able to save to the utermost , and of christ's compassionate tenderness , as if he would not succour those that are tempted . fourthly , our fainting makes satan insult . he triumphs when we turn our backs , and besides hath the greater advantage to wound us or to tread us down at pleasure . 't is observed , that god provides armour for head and breast , and all the fore-parts , by a sheild in case of resistance : but if we fly ( so little encouragement is there for cowardice ) there is no armour for the back . fifthly , 't is most suitable to christian courage to dye in the place , and to put it to the utmost hazard rather than to yeild . according to vespasians motto , oportet imperatorem stantem mori . every christian should say , shall such an one as i fly ? one that hath given up my name to god ; one that hath professed holiness afore men ; one that hath so many advantages for resistance , and such sweet encouragements from a victorious general . but the great question is , what is this fear that is forbidden , and the courage which is enjoined ? answ . the fear forbidden is an unbelieving weakness and pusilanimity , through which , as hopeless of success , men throw down their weapons , and yeild themselves up to satan , when the hearts of men fail them to the giving up of the victory . spiritual courage ( on the contrary ) is a serious resolve of fighting it out in the strength of the lord , and it consists of these two parts . first , a sincere resolution to be on christ's side against all iniquity , a deliberate unfeigned determination to stand for god and his holy ways , against satan and sin. ( . ) the ground of this determination , is a conviction of the evil of sin , even to an hatred of it . he that hath not throughly weighed the misery of living in sin , and fully purposed within himself to forsake it , can have no true christian courage when it comes to a pinch . ( . ) from this ground , he lays himself under solemn engagements to christ his general ( as souldiers list themselves under their captains ) that he will follow him and observe his commands ; he gives up himself to god by covenant : so that now he is no longer his own , but christ's servant , bound for his work . ( . ) and this with such or so much belief of his promises for aid and victory , that he hath some hopes or expectations at least , that god may at last so assist him , that he may attain to some real degree of the mortification of the flesh with the affections and lusts thereof . secondly , the second part of this courage consists in a suitable management of this undertaking . courage is not only seen in the first onset , but in the prosecution of the warfare : and this lies in two things . ( . ) when there are real indeavours against sin ( answerable to this undertaking ) in all ways of striving to oppose it : when men do not engage against sin with big words only ; or as the children of ephraim ( who arming themselves and carrying bows , seemed to have stout resolves , but then turned back in the day of battel , ) but with real and consciencious wrestlings , setting themselves with all their might and care against every temptation , and studying to pursue the victory ( where in any degree 't is obtained ) to a greater height . ( . ) when these endeavours are sincerely persisted in , without being quite wearied out or utter fainting , so that it never comes to this ( though they may be sometime under satan's feet ) that they relinguish their first solemn engagement , or repent of their undertaking , and then turn their backs upon god , listing themselves under satan's colours ; such a fainting as this would bereave men of their crown : ye shall reap in due time if ye faint not , gal. . . upon this hazard are the children of god cautioned , heb. . . lest ye be wearied , and faint in your mind . ( . ) there is also a particular kind of courage expressed in an holy and humble contempt of satan's suggestions , when after all means used , they cease not to be troublesome : this is not to slight sin , but to slight satan , who though he is resisted , ceaseth not to molest . i shall particularly apply this first direction ( . ) to those that propound ease to themselves in their race , or warfare ( which is a thing impossible to one that doth the work of a souldier , ) not considering , that work and couragious endeavours do abide them . ( . ) to those that pretend themselves christ's souldiers , courage and christian magnanimity is your cognizance ; by this must you be known . how do ye stand ? what are your resolutions , and undertakings ? those christians that have joy and peace in believing , can more easily satisfy themselves in this , but those that fight in tears and grief , in disquiets and troubled thoughts , are apt to conclude themselves unbelieving , because they are fearful ; or to think , that they look not up to jesus , the author and finisher of their faith , because they apprehend themselves weary and faint in their minds . for the ease and help of such , i shall shew in a few things , that there is as real a christian courage in such mourners , as in some that sing songs of triumph . first , 't is a real courage and undertaking against sin , for any to resolve his utmost , out of detestation of it , before he can satisfy himself that god will accept of it . to oppose sin under such a discouragement , or at such a venture , is a couragious hatred ; and yet so do these mourners . secondly , to be under continual grievings because of miscarriages , so that other things of outward enjoyment cease to be pleasing , is a couragious hatred ; but this is their case . thirdly , to wrestle against sin under high discouragements , when afflicted and tossed , when satan runs upon them , and shakes them by the neck , and yet they continue their wrestling and withstanding , as they are able . this is faithful resistance , a resistance unto blood , striving against sin , heb. . . that is ( if that expression be proverbial , like that , ad sanguinem usque ) they resist sin faithfully , under great hazards and inconveniencies , even to wounds and blood , till they have broken heads and broken faces ; and can say to god , though we have been broken in the place of dragons , and have these wounds to shew , yet have we not departed from thee , nor quitted our desires after thee and holiness , for all these buffetings of satan : but this is the character of these dejected ones . fourthly , 't is a couragious hatred that cannot suffer a sinful motion to fall upon the soul , but it puts all into a combustion within , and raiseth disquiet , for it is an argument that there is a contrariety betwixt the heart and sin : but this is their case also . fifthly , 't is courage and constancy to bold on in gracious endeavours and strivings ; so that when they fall , as soon as they can recollect their strength , they set on where they left , and renew the battel , never changing their first resolve for holiness against sin. this is implyed in the apostles phrase of standing , eph. . that ye may withstand , and when ye have done all , to stand . he is accounted to stand , that runs not out of the field , but stands to his holy resolve to the last , though the battel go sore against him by fits : but such are these mourners . there is true courage under mourning and disquiet of heart , so that we may say to such , o thou afflicted and tossed , fear not , the glory of the lord shall shine upon thee . they that are weak in this sence shall be strong as david . chap. xxiii . the second direction , that temptations are not to be disputed . the several ways of disputing a temptation . in what cases it is convenient and necessary to dispute with satan . in what cases inconvenient , and the reasons of it . the next thing observable in christ's carriage to satan is this ; that christ ( though he rejected every temptation , by giving a reason of his refusal from the command of god ) did not suffer satan to dispute his temptations further than the first proposal , and in his answers he takes no notice of the reasons or motives by which he laboured to make his temptations prevailing . in the two first temptations , he gives no reply , to what satan insinuated by his supposition , [ if thou be the son of god ; ] neither by affirming that he was so , nor discovering to him his knowledg of the secret subtilty , which he had wrapt up under these plausible pretences . in the third he answers not a word to the vanity and falsehood of his deceitful offer of the kingdoms of the world , though ( as hath been observed ) he might have opposed strong reasons against them all : and besides , when satan became insolent and impudent in tempting christ to fall down and worship him , he chaseth him away with a severe abomination , get thee hence , satan . from which we have a second direction , which is this . that temptations to sin , are to be opposed by peremptory denials , rather than by disputings . this is a note , which most commentators have on this place ; but it stands in need of a distinct application , because it is not a rule so general , but that the practice of god's children have made exception against it . for the clearer explanation of it , i shall first , give you the several kinds of disputings , by which we may see that all are not alike : for first , the serious working of the thoughts in a quick denial of a temptation with a reason implyed or expressed ( though it admit not satan to any further dispute or argument ) may , in some sense , be called a disputing ; for the scripture useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any inward serious thought . such a kind of disputing as this is necessary ; it cannot be wanting to any that refuse a sinful motion , this being ( as we shall see afterward ) one of those directions which christ intended us by his example , and the very thing which christ practised in every temptation : for he contented not himself to give a naked denyal , but still adds a reason of such refusal . those who in general terms urge that temptations are not to be disputed , do not reckon this as any disputing . and others that do ( taking disputing for the refusal of a thing with a reason assigned ) think that his procedure in the two first temptations , is not imitable by us , but only that of the third , wherein he chased away the devil with angry denyal : but the mistake is obvious . secondly , there is a disputing of unnecessary curiosity and conference : this is when a sinful motion injected into our hearts , is not directly consented to ; but then instead of a full denyal , men begin to raise questions , and make objections of lesser moment , or some impertinent quaeries which strike not at the root : as one observed of himself , that instead of denying a sinful motion , he began to dispute , whether it came from satan of his own inclination , and so instead of quenching the fire , he busied himself to enquire whence it came . men deal with temptations in this case , as they , who being asked whether they will buy such a commodity , hastily answer no , but yet call back the party again , and ask whence it came ? or what it must cost ? and by such intanglements of curiosity engage themselves at last to buy it . eve failed by such an inconsiderate conference with satan , for the abrupt beginning of the serpents speech [ yea , hath good said ye shall not eat , &c. ] and the summing up of the arguments which prevailed with her to eat [ when the woman saw that the tree was good for food , and pleasant to the eyes , &c. ] do clearly evidence that there was more discourse , than is there expressed , and that also tending to ascertain the goodness , pleasantness , and profit of the fruit. this kind of disputing is always unlawful and dangerous , for it is but a wanton dallyance with a temptation , a playing upon the hole of the asp , and commonly ends in a sinful complyance . thirdly , there is a disputing of a deliberating and parlying indifferency ; this is , when the devil puts a thought of sin into their minds , and ( while they seem not to be forward to imbrace it ) leaves it to further con●ideration , and then they float , betwixt resolved and unresolved , betwixt pro & con , being at a great dispute within themselves what is best to be done , whether the conveniencies on the one hand , will weigh down the inconveniencies on the other ; this in cases of apparent sin , is a wicked ●alting betwixt two , always unlawful . fourthly , there are also treacherous partial arguings , wherein the heart akes part with satan . these are those debates that are to be found in natural men , about the doing or not doing of sinful things . this looks so like the combat betwixt the flesh and the spirit , that it hath occasioned an enquiry , how they may be distinguished each from other . 't is generally concluded that in that strife of the natural man , the light of the understanding and conscience , gives opposition to the bent of the affections , and the same faculties ( though sanctifyed in part ) in the regenerate are the parties that give opposition each to other ; but with this principal difference , that in this strife of the flesh and spirit , the man takes part with god , whereas in the other , the affections take the devils part , and in a malignant averseness to the light , strive to put it out , and to get over the conviction of conscience , so that the man strives to sin , and to stop the mouth of such objections , as come into the contrary : this kind of disputing is always sinful . fifthly , there is yet a disputing in a strict sense , which is a full and solemn debating of a satanical injection , by giving it the full hearing , and admitting satan to be a respondent to our objections . of this it is queried how far it may be convenient , and how far inconvenient , because we see christ in this place did not thus dispute with satan ; and yet we find instances in scripture of some holy men that have been unavoidably engaged to dispute a temptation to the utmost . to answer this query , i shall secondly shew in what cases it may be necessary or convenient to enter the lists with satan in an holy arguing , and in what cases it is inconvenient and dangerous . there are four cases in which we may dispute a temptation . first , when the motion is of things doubtful and disputable , whether they be lawful or not . here it cannot be avoided : for albeit ( as the apostle adviseth rom. . . ) doubtful disputations are not to be imposed upon others , so as to tye them up to our perswasions , yet in these things every man ( before he can act clearly ) is to endeavour his own satisfaction in the lawfulness or unlawfulness of the thing , that so he may be fully perswaded in his own mind , ver . . and he gives two strong reasons of this , ver . , . ( . ) from the rack and trouble , which otherwise the man may be put upon , while his conscience unsatisfied , condemneth him in that , which by a contrary practice he alloweth : ( . ) in that this condemnation of conscience ( while he doth that , the lawfulness whereof he believeth not ) is an evidence of his sin , as well as an occasion of his trouble . secondly , disputings have place , when a temptation hath taken hold upon the thoughts , and so far possessed it self , that our corruption riseth up in the defence of the suggestion . satan will not quit that hold ( though he be an intruder without our leave , ) till he be beat out of his quarters . the apostle , eph. . implies so much by that expression , of quenching the fiery darts of satan . it is not proper to understand it of a refusal of the first motion of sin , ( though interpreters do usually make it comprehensive both of the keeping out of the dart , and the plucking it out ) because this evidently supposeth , that the dart hath pierced the soul , and now begins to burn and enflame , which will require more labour for the quenching of it , than a refusal of the first motion would put us to . as when fire hath taken hold upon our houses , we shall be forced to bring water for the extinguishing of the flame , which ( before it had broke out upon the building ) an ordinary care might have prevented . and this we further taught by a distinction which the same apostle useth in the same place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standing and withstanding . we must keep off the temptation that it enter not , by standing against the assault in a peremptory refusal ; but if it do enter , then we must be put to it , by a force of holy arguing to pull out the arrow , and to withstand it . thirdly , much more need have we of disputing , when the present temptation is a motion of such a sin which we are habituated unto , and have long practised , for these kind of sinful motions are not cast out easily . in this case , david adviseth his enemies , psal . . ( who had for a long time , loved vanity , and sought after leasing ) that by communing with their own heart , and by disputing against their sinful practices , they should bring themselves under an holy awe , and by that means stop the course of their sinning , ver . . this indeed is the great thing that sinners are called to by god , to ponder their estate , to consider their ways , to study the evil and danger of sin , to examin themselves , and to reason together with god about the wickedness and ingratitude of their actions , and about the contrary loveliness , blessedness and happiness of the ways of god , that so they may be brought to repentance ; all which are done only by a serious arguing of their case and hazard . fourthly , it is convenient , and in some cases necessary to dispute a temptation which satan offers to us , by the mouths of men , who entice us to share with them in their wickedness : for here by arguing , we may not only discourage their further sollicitation , and so free our selves from the like temptation for the future , but we also by the exercise of an holy charity , endeavour to pull them out of the fire . when josephs mistress tempted him , he considered that he had to deal both with the devil , and his mistress , gen. . , . and therefore that he might resist the devil , he peremptorily refused the temptation , but that he might take off his mistress from her unlawful prosecution , he argues with her about the ingratitude , danger and unlawfulness of such an act , my master woteth not what is with me in the house , and he hath committed all that he hath to my hand : there is none greater in this house than i , neither hath he kept any thing back from me but thee , because thou art his wife : how then can i do this great wickedness and sin against god ? when sinners do entice us to cast in our lot amongst them , pitty to them , and care of our selves will engage us to argue the folly and danger of their ways with them , except they behave themselves as dogs and swine ; their carriage giving us just ground to conclude , that they are so set on wickedness , that it may endanger us , rather than profit them , to debate with them . and so was it likely , ( and the text seems to hint so much , ) that when joseph perceived his mistress was resolved upon the pursuit , and that his reasonings were not minded , he persisted in his denyal , but forbore his arguings . but however it may be convenient to dispute ( in the last mentioned sense ) in these four cases , ( and others may probably be added ) yet there are cases in which it will be inconvenient and hazardous to dispute or argue , and of this order i shall reckon four . first , it is not safe to dispute the matter , in vile infectious temptations , such as are either suitable to our inclinations , or may receive a favourable aspect and countenance from the posture of our affairs and condition . these temptations ( even in our debating against them ) are like the opening of a sepulchre , which sends forth a poysonous stream which may infect those that loath and resist it . 't is dangerous to admit fire into the same room where there is gunpowder , though there be no intention to kindle it . it hath been an old observation , that the very confession of infectious sins , ( though designed to beget shame , and resolution against them for the future ; ) have kindled a new flame , by the unnecessary declaration of the manner and circumstances , so that they have returned from the confessor more infected than when they went ; and those very persons whose care it should have been to have put the highest disgrace upon sins , so confessed , to the begetting of loathing , and abhorrency in the parties , and themselves have by too curious an enquiry received such poyson at the ear , that the heart hath been forthwith infected . the like hazard remains to those that are willing to debate such sins with satans ; for though they begin upon the score of resistance , yet the very dwelling on such a subject ( when admitted to lay it self open ) doth convey such amorous looks unto the treacherous affections , that the heart is in danger of a secret poyson . there is no better way in such cases than to command all such thoughts and confiderations out of our coasts , and ( as we do , when the city or town we live in is infected ) to withdraw our selves from the air of such a temptation . we may observe the like care in joseph , though he thought himself concerned at first ( as hath been said ) to oppose the unlawful suit of his mistress , yet seeing her desperately set upon her folly , he declined all communication with her , and would not be with her , gen. . . and at last when she caught him by his garment , he left it in her hand and fled , ver . . he might easily have rescued his garment from her , had he not been aware that his contesting against her , might have been an occasion of ensnarement to himself . christ himself , when he was tempted by peter to spare himself , ( which was a temptation very taking to humane nature , especially when suffering , and death is in view , ) is more short and sparing in his reasoning against it , than he was when the devil tempted him . he gives no positive reasons against it , as he did when he was tempted to fall down and worship the devil , but dischargeth himself from any further consideration of the matter by a declared abhorrency of the thing , get thee behind me satan , for thou savourest not the things that be of god , but the things which be of men. which is as if he had plainly said , this is so apparently from the devil , and so much abhorred by me ( because so suitable to my condition ) that i will not so much as discourse of it , or consider it . secondly , generally in all temptations , ( though they have not the advantage of our present , special estate or inclination , as hath been noted ) of an apparent withdrawment from obedience , or of things unquestionably sinful , it is not convenient to dispute them , but to dismiss them by a denyal , except some of the forementioned considerations do alter the case . in known cases we need not parly but stoutly deny . our resolutions for duty , and against sin , should not be to seek : we are certain that sin is to be avoided , and duty to be practised , here we should be peremptory . abraham being certain of duty , when god called him to a place which be should afterward receive for an inheritance , he disputed not the uncertainty , the danger or inconvenience that possibly might attend his removal , but went out , not knowing whither he went , heb. . . paul being called by god to preach among the heathen , though flesh and blood were ready with arguments against it , yet he would not so much as confer with them , but immediately obeyed , gal. . . like instances i might fetch from other holy men. cyprian , when the president gave it to his own choice , whether he would obey or be put to death , commanding him to take it into consideration , he readily replyed , in re tam sanctâ non est deliberandum , that it was not fit to deliberate in so plain a case . mrs. ann askew , when at the stake ready to be burnt , a pardon was offered by the lord chancellor , she would not so much as look on it , but returned this answer , that she came not thither to deny her lord and master . bishop hooker in the same condition , had a box laid before him with a pardon in it , which when he understood , ( he was so affraid of tampering with a temptation ) he cryed out , if ye love my soul , away with it ; if ye love my soul away with it . and many others there were in all ages , so far from accepting such unlawful deliverances , that they would not take into consideration the unrighteous terms upon which they might have escaped . thirdly , when a temptation , after all means used , continues to be troublesom , and is rather an annoyance than an infection , then must we not dispute it , but by an holy contempt despise it . temptations to blasphemy are oft of this nature ( as hath been noted in its place ) and there are other things , by which satan creates to god's children great disquiet , while they in the mean time abhor the sin , and cry out of the tryal . here when the messenger of satan will not depart , 't is an advice that hath the general approbation of holy experienced men , that we should despise the temptation , as an approved way to our quiet and ease ; for while we think to repel such assaults , by strugling with arguments , we do but increase the force of them : as he that thinks to shelter himself against the wind , by holding up his cloak before him , doth but derive upon himself a stronger blast . fourthly , in temptations of inward trouble and terror , it is not convenient to dispute the matter with satan . david in psal . . . seems to correct himself for his mistake , his soul was cast down within him , and for the cure of that temptation , he had prepared himself by arguments for a dispute ; but perceiving himself in a wrong course , he calls off his soul from disquiet , to an immediate application to god and the promises , trust still in god , for i shall yet praise him ; but in psal . . . he is more aforehand with his work , for while his enemies were acted by satan to discourage him , he rejects the temptations at first , before it setled upon his thoughts , and chaseth it away as a thing that he would not give ear to : in thee lord do i put my trust ; how say ye then to my soul , flee as a bird to your mountain ? and there are weighty reasons that should disswade us from entring the lists with satan in temptations of inward trouble , as ( . ) the determination of the sincerity of the soul and its converted state is a question of no small difficulty , a knotty controversy , more intricate and abstruse than those controversies that in the schools are of greatest name for difficulty : for this is lyable to more weighty objections , and stands in need of nicer distinction . as dr. goodwin observes ; they that converse with dejected spirits , find so much quickness and nimbleness of reasoning , turning every way to ward off the force of an argument brought for their consolation , that even wise and able heads are oft put to a stand , and know not what to answer . would it then be fit to give satan this advantage ? or to admit him so far into our reasoning ? he that will invite satan to such a contest , shall be sure to have his hands full . secondly , this kind of temptation doth usually disable men for arguing ; it oftentimes confounds the brain , stupifies the understanding , and weakens the memory . heman complains of himself as distracted by terrors . job calls himself desperate . such persons are not surely in a fit case to manage a temptation with so cunning a sophister as satan . thirdly , if they descend into the battel , he is not only too strong for them , but commonly after a while , they take satan's part against themselves , and comply with him , concluding against their own peace . fourthly , there is also a better way at hand than to enter into a dispute , and that is , by going to god by a present faith , love or repentance , when the truth of any of these is questioned . it is a difficult task to prove some time that former acts of faith , love or other graces were sincere ; this may admit of such objections from a wounded spirit , that it will be hard to answer them ; but in this case 't is a nearer way to see if there be not in all these complainings , some present acts of these graces : whether such complainants are not willing to embrace christ upon any terms , whether they do not have sin , whether they would not unfeignedly be reconciled to god , &c. it oft falls out that this doth stay the trouble , when examinations of former acts do nothing for them . some men are at more pains ( as one saith ) to repair and fit an old building , then would serve to rear a new one . yet must it be remembred , that though it were the best course to resist temptations of this nature at first , by avoiding unnecessary disputings , notwithstanding when this ( as i noted before of other temptations ) hath seized upon the heart and taken possession , then shall we be forced to fill our mouths with arguments , and whether we will or no , must we undergo a contest : as we see in david who when his troubles had prevailed upon him , was forced to plead with god ; with himself , with the temptation , and to have recourse to former experience ; the days of old , and the years of the right hand of the most high , and all little enough . thirdly , all that i shall further say concerning the inconvenienceies of disputing with satan , shall be to give you the reasons manifesting these unnecessary communings with him to be every way hazardous and unsuitable . as , first , 't is an honour to satan , and a disgrace to our selves : men are loth to be seen contesting with persons of a far inferiour rank ; especially in such things which have procured to such , a noted infamy . 't is an usual peice of generosity in men of spirit , that they scorn to strive with a scold , or contend with a beggar , or be found in company of those that are under an evil name deservedly : and in matters that are vile and base , 't is highly disgraceful to admit them to a debate . such things will either get more credit than they deserve , while they seem to be countenanced by a dispute , or else shall communicate their discredit to those that shall shew such familiarity with them . secondly , by refusing to dispute temptations , we raise up in our hearts an active abhorrency of them , and by that abhorrency we are cautioned and strengthned against them : it must needs awaken our hatred into a present activity against that sin , which our consideration at first view presents to us so abominable , that it deserves no other answer , but to be whipt out of our sight . and when our heart is thus alarmed , it cannot but stand upon its guard. 't is a course that holy men have taken , to keep men at a greater distance from sin , to present it as a thing of greatest abhorrency , and that is the intendment of that expression , rom. . . shall we sin , that grace may abound ? god forbid . the vileness of that abuse of gospel grace , he shews by setting it below the merit of any serious thought , he sharpens their apprehensions against it , by an out-cry of detestation . the like he doth eph. . . where he indeavours to set their hearts against uncleanness and covetousness , by telling them that it was unbecoming saintship , that such things should be so much as once named by them . thirdly , disputing is a secret invitation to the devil to urge the temptation further : we do but toy with him , and give him occasion to follow us . eve found the truth of this by sad experience , she so managed her self , that she plainly intimated she had a mind to hear what the devil could say , for the eating of the forbidden fruit ; and so urged the prohibition of god , and the threatning , that she sought from satan a confirmation of her secret unbelief , rather than faithfully indeavoured a repulse of the temptation ; and mentioned the threatning under such terms of uncertainty and peradventure , as an objection , which she desired might be removed , rather than from a firm belief of that death spoken of , fortifying her self in her duty ; by all which satan was so encouraged to proceed , that he presently confirmed her in her distrust . fourthly , these disputings usually return nothing of advantage to our account , but to satans . we unnecessarily enter the lists with him , and that upon very unequal terms , he being ( as saul said of goliah and david a man of war from his youth , and we but weak unskilful striplings ; we go out of our trenches and leave our weapons behind us ; we expose our naked breasts to all his darts , and by discoursing with him he gains time , wherein the poyson may more powerfully work upon our affections . if he was too hard for our first parents at this weapon , we whose hearts are not so faithful to god , as theirs in innocency , but corrupted by satan ( who hath also a party in us ) are not likely to come off with triumph . fifthly , these presage ( consequently ) an overthrow . a parlying city holds not long out , it implyes in it self an inclination to yield , when armies are willing to treat . daily examples and experience of those that give up themselves to sin after communication with satan , sadly witness this truth . the sum of this direction is this , that when a motion of sin is put into our heart , instead of disputing ( where it may be avoided ) we should peremptorily deny it , and send it away with an angry rebuke , or severe abomination , i may not do it : how can i do this wickedness ? get thee hence : or , the lord rebuke thee , satan . chap. xxiv . the third direction of repelling a temptation without delay : the necessity of so doing . what a speedy denial doth contain . the magnanimity of christ , and the peremptoriness of his denyal we have noted . we must further observe the immediateness of his answer , he suffered not any of these motions to stay long with him , here was not a cras tibi respondebo , come again to morrow and i will answer ; he would not take time with the devil , but had his answer ready : no sooner was he tempted , but the temptation was repelled ; for these expressions [ but he answered and said . jesus said unto him . then saith jesus unto him ] shew the quickness and speediness of these returns , that he answered presently , forthwith . hence we have a third direction in our resisting of satan , which is this : temptation are best answered when they are presently denyed , and forthwith repelled . the direction is of great importance , 't is not for us to pass by a temptation with silence , or to defer an answer ; for these reasons : first , the nature of temptations , as dangerous or infectious , doth sufficiently inforce a necessity of their speedy removal . things of danger require a sudden stop . if poyson be taken into the body , we speedily labour to cast it up , or to overcome it by antidotes . we labour to stay the spreading of a gangreen presently . who thinks it fit to delay , when fire hath taken hold upon an house . the very opportunity of help , is in the speediness of the endeavour . 't is too late to bring water when the house is consumed , too late to apply a remedy , when the disease hath conquered . they that consider what a temptation is , will see no reason to move slowly in opposing . secondly , silence encourageth satan . 't is not with him , as 't is with men : 't is the policy of some , to overlook , their petitioners , and by silence to scare them from any further address , but satan hath more impudence than to be put out of countenance by delay , and more active malice , than to be discouraged by silence ; nay it doth on the contrary imbolden him . modest requests are disheartned by silence , but such motions , which by their nature imply a disgrace , and carry no reason for their acceptance , but what they expect to find in the consent of those to whom they are made , if they be not presently refused , they give encouragement to hope for entertainment . an immodest request to a chast matron , if not forthwith expresly abominated , encourageth to further attempts . sin being so great an affront to an holy heart , the motion of it cannot be entertained with silence , but satan is imboldned to expect consent in time , and follows his advantage accordingly . he usually flies at a valiant peremptory resistance ; but if the pulse of the soul beat slowly upon the motion , he grounds his hope upon that , and is animated to a further procedure . thirdly , our wills are apt to be inclined by delay . though grace have made straight our crooked natures , yet we still carry such a sway to our former dispositions , that a small thing ( having the advantage of our natural bias and inclination ) makes us ( like a deceitful bow ) turn to our old stand . for the understanding and will of the regenerate are but imperfectly good , the faculties that should obey are unruly ; in such a case how dangerous may delays prove ? who will suffer a seditious incendiary in an army , formerly inclined to mutiny ? who will permit leaven to remain in that mass , which he desires may not be leavened , and not quickly remove it ? who will neglect a spark upon dry tinder , ( that would not have it consumed ) and not instantly put it out ? if it was so great a mischief to eve in innocency ( as hath been said ) to delay her peremptory denial , of how much greater hazard is it to us ? delays are dangerous , to a very proverb , and silence may end in consent . fourthly , silence is also some degree of consent . 't is strange to find a man delaying an answer to temptation , and yet no way guilty of consenting . in things that are to be opposed with care and hatred , no man can withhold his hand without blame : he that is not against satan ( who is to be perpetually resisted ) is so far for him , as he is not against him . he that delays justice which is due , denies it . the judge in the parable was called unjust , not because he had devoured the widows house , but because he deferred to do her right . he that hinders not evil when , and as soon as he can , doth command and approve it . these are received axioms amongst men , and have the same truth in them , if applyed to resistance of temptations . and this may further appear by considering ( . ) the weakness of the will in the regenerate . when our wills are really set upon good and against evil , yet we cannot say , they are perfectly for the one , and against the other , but that there is still some degree of aversness to good , and of inclination to evil in our wills , or else we should not meet with complainings of imperfections under sincere resistances ; as in the apostle , the evil that i would not , that do i. ( . ) the acts of the will in consenting may be so sudden , short , and quick , that they may be almost insensible , and as forward , and ready as the motion . ( . ) the will may be interpretatively voluntary and consenting , when yet it forms not in it self any positive approbation ; it may be guilty in that it doth not more strongly and speedily dissent : for the suspension or negation of the wills act ( where it ought to act ) cannot avoid the charge of coming short of duty . fifthly , not to answer presently , is to lose the best opportunity of answering . 't is less dangerous , more easy , more comfortable to be speedy in denial . the sooner fire is put out , or the disease is stayed , the less hurt is done ; and 't is far less labour to quench a spark , than a flame ; to pluck up a young plant , than an old standard ; to kill the cockatrice in the egg. a temptation opposed speedily , is with greater ease overcome , than after it hath setled though but a little ; for it presently makes a party within us , our affections are soon engaged , our understanding soon bribed ; and then we have not only satan but ourselves to oppose ; and this self so divided , that when we come to fight , our wills are against our wills ; our affections against our affections ; our wishes and prayers clash and contradict each other . as austin confesseth of himself , i prayed ( said he ) and then feared lest thou shouldst hear me too soon ; i desired to satisfy , rather than to extinguish lust . at the first assault , the soul is oft in a better posture , more unanimous and consistent with it self ; than is the golden opportunity of resistance . for ( as * one saith ) 't is better to do it while reason is on our side , than when both reason and affection conspire against us . and lastly , it would be more honour and satisfaction to us , rather not to have admitted such a guest , then after such admittance into our thoughts , to be forced to cast him out . in the review of our actions we shall have more comfort to have been resolute against any sin , than to hold our peace . the necessity of a quick and speedy rejection of a sinful motion is then beyond dispute , and there needs no more to be said for the explanation of this direction , but an account of what is implyed in a speedy denyal ; it contains these four things . first , that it must issue from a fixed determination against sin. some refuse a temptation with the same mind , that carryed lot's wife out of sodom , and are forced beyond their own inclination , but these go not far till they look back ; and no wonder : for if he that is sincerely peremptory against sin at the first motion , may by the sollicitation of the flesh be inclined afterward , there is little expectation that he whom the first motion finds indifferent , and but coldly denying , should hold out long . but that refusal that must give any encouragement to hopes of success , must be an answer of holy indignation against the offer of temptation , and that confirmed into a serious resolve of heart not to yeild . secondly , this positive denyal must be also wisely jealous of satan , in motions that are unlikely , or that may seem light , little , and not directly intended . though it may be but a transient glance , or a thing that is out of our road , yet must nothing be contemned or undervalued . jealousy will take notice of small actions or circumstances , and no less suspitious must we be of every proffer made to us , lest satan by any means get an advantage against us . thirdly , the refusal must be so quick , that it may be ready to take the temptation by the throat . at the first motion or rising of it in our mind , we must endeavour to stifle it in the birth , that it may be as the untimely fruit of a woman , that never sees the sun ; we must not give it time to grow up to a rod of wickedness , but must nip it in the earliest buddings of it . 't is the nature of grace ( if we do but faithfully pursue the inclinations of it ) to be quick in its opposition ; so doth the apostles phrase teach us , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh : the spirit is as ready to repel , as the flesh to suggest ; no sooner doth the one stir , but the other is ready with an opposition , and the reason of it , is from the active contrariety that is betwixt them ; for so the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , would express it ; they are sworn enemies , animated by principles of constant opposition , as water and fire are , which cannot meet in peace together , but a present noise and combate is raised from this conjunction . fourthly , when this is done , we must endeavour to maintain , and stick to our first disallowance . a child of god ( i know ) in sinful yieldings of infirmity , may say as the apostle , what i do , i allow not ; that is ( . ) what he then consents to , he did not allow at the first , till importunity prevailed . ( . ) though his affections incline to sin , yet his constant settled judgment is against it ; and though he do it , he cannot say he approves it . neither of these are the things i aim at ; but this , that as the first motions of sins are disallowed , we should endeavour to keep at that , to stand our ground , to withhold the least after-delight or approbation ; not but that we we must be forced , sadly to acknowledg the real truth of what the apostle speaks in the place last cited , that these different principles ( which of them soever carry the victory ) do so impede one another , that when grace carries it , yet it cannot do the utmost it would or aims at ; so that in the stoutest oppositions , there may be some secret degrees of allowance unavoidably ; notwithstanding we must so manage our denyal , that if it were possible we should not afford the smallest inclination toward it ; the least , the better , and nobler conquest . chap. xxv . the fourth direction . of repelling a temptation by scripture arguments . of several things implyed in the direction . the necessity of answering by scripture arguments . the excellency of the remedy . how scripture arguments are to be managed . the next particular in christ's answers , to be observed by us , is his citations of scripture , as an invincible reason against all the devils temptations ; he beats them all back with this weapon , it is written . that this was written for our learning , and that , otherwise than for our instruction , he lay not under any necessity of using this method , hath been evidenced before , and 't is a thing which all commentators do take notice of . from this we have another direction , for the right way and order of resisting temptations , which is , that temptations are best repelled by arguments drawn from the word of god. for the explanation of this , it may be considered what is ( . ) presupposed in this direction : for when it is affirmed that we must answer by reasons from scripture , this implies , first , that temptations are not to be opposed by groundless refusals ; 't is no way safe to say we will not , because we will not , nor to insist upon our own bare resolve : for this would be wilfulness , rather than an obediential refusal ; and unwarrantable self-confidence , rather than an humble wrestling . there are some , of whom it may be said , as the prophet once charged the jews , esa . . . that when satan comes up against them , they look in that day to the armour of the house of the forrest , they repair the wall , and cast ditches for fortification ; they prepare themselves to the battel in their own strength , but they look not unto the maker thereof , to him who by his mighty power must fashion our hearts to resistance . the vanity of such undertakings is enough manifested in the event , for commonly such men go on in a bravado of resolution , but are so altered at the first appearance of the enemy , that they yeild without a stroak . who could be more confident than peter , that he would not deny his master , whatever others did , and yet how soon did his heart fail him ? we may warrantably deny a sinful motion , without being explicite in our reason against it , especially in usual temptations and when they thrust themselves into our minds , at such times when our thoughts are charged with an attendance upon other duties ; in which nevertheless the heart hath a secret and implicite regard to the command of god : but in no case must we go down to the battel , in the strength of a wilfulness , lest it go against us . and thus do they , who when they are reproved for some miscarriage , as of drinking , will presently with great confidence make engagements , not to drink wine or strong drink , not to go into a tavern or alchouse , without any humble respect to duty , or the power of god for the conquest of the sin : and accordingly we see that usually such promises and obligations do not hold ; either they wilfully break them , or they become sinfully witty to make evasions for the practice of sin , without the breach of the oath or promise . secondly , the direction supposeth that we must deny the sin with the arguments of greatest strength , and authority . there were occasions and hints of other answers to these temptations that offered themselves in christ's way , and yet he waves them all , fixing only upon scripture reasons as the best and strongest . 't is no christian wisdom to urge those inferiour considerations , of shame , loss , inconvenience , &c. some have no other reason betwixt them and sin , but , what will men say ? or , what will become of me ? but besides , that these would only be a train to bring on disputings , and that it is no way safe to venture our souls upon such defences , when better may be had , ( for who will venture his life upon a staff when he may have a sword ? ) 't is easy for satan to break these bows , and to cut these spears in sunder ; he can ballance such reasons with equal reasons , and presently make us believe , that we have as good reason to commit the sin , as those urged by us , for the not committing of it . thirdly , this direction of using scripture-reason doth clearly imply , that the force and power of scripture is not in the words , or characters , but in the mind and reason of it ; that not scripture used as a charm or spell ( as if the devil were affraid of the sound , and words of it ) can beat back the devil , but 't is the authority of its command , which works upon the mind the highest impressions of fear and care , and as a strong argument prevails with us to forbear . notwithstanding the plainness and undeniableness of this inference , not only do ignorant men bless themselves against the devil by repeating some phrases or sentences of scripture impertinently , and such as have no direct signification of the matter in hand betwixt satan and them , ( as if the devil could not endure to hear the pater noster , or durst not come within the sound of the name jehovah ) but also papists , ( and of them , such as might be supposed more considerate than to be carried by , such conceits ) have placed a vertue in the words and sounds of scripture , and therefore do they command ( though under some limitations and restrictions ) the hanging of sentences of scripture about the neck in scrolls , for the driving away of evil spirits , though in a clear contradiction to the reason which they give in the general against this course , which is this , that the power of scripture is not in the figures and characters , but in the mind and understanding of it ; and therefore profits as pondered in the heart , not as hung about the neck : and upon as slender grounds do they place a more than ordinary vertue , in the angelical salutation , in the seven words upon the cross , in the triumphal title , jesus of nazareth , king of the jews , &c. such kind of oppositions are but a mock to satan , we cannot think to bore the jaw of this leviathan with a thorn , or to come to him with this bridle , or to play with him as with a bird : he durst alledg scripture himself to christ , and therefore 't is not the phrase or sound that affrights him . fourthly , the direction doth imply an argumentative , proper and fit use of scripture commands , or promises . we see christ urged not any scripture indifferently , but he used fit words , and chose to himself select smooth stones out of this brook to sling against this spiritual goliah . every temptation had an answer that doth most fully and properly confront it ; he regarded the main of the temptation , and suffered not himself to be diverted from that prosecution , by engaging himself in that which might have been perplexed and controversial , though he had a fit opportunity to reprove satan for a dishonest craft of representing scripture in a sense of his own making , and so might have rejected the temptation of casting himself down , as leaning upon a false foundation , in that god did not promise in psal . . to preserve any that should presumptuously expect a protection while they run out of god's ways : yet he waved this answer , and opposed the assault by a plain scripture which chargeth the contrary duty . secondly , having seen what this direction doth imply , in these things that are to be removed from the sense and intendment of it , i shall next for ascertaining of the reality and importance of it , shew that temptations are to be resisted by scripture arguments , by these two evidences . first , god's recommending of the commands of scripture for such a purpose ; deut. . . these words which i command thee this day , shall be in thine heart — and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes , &c. whether the later part of the command is to be understood literally , as the jews apprehended and practised , ( though some think otherwise ) is not necessary to be asserted , seeing 't is granted by all ; that they were to have the commands of the law so ready in their minds , and memories , as if they had been written on their hands , and upon their foreheads . that god designed this precept for the resistance of sin and temptation , cannot be doubted , and that the advantage which might hence arise to them was not only the information of their minds , in point of sin , and duty , is as unavoidable ; for that , and more is intended by that part of the injunction ; these words which i command thee , shall be in thine heart , but when ? besides this information ( which the knowledg of the law would afford them ) and their humble complyance with it , as just and good ( which would enable them to say , thy law , o lord , is within my heart ) he further enjoyns them , the quick and ready remembrances of these laws ( as if they were frontlets between their eyes , and signs on their hands ; ) it can signify no less than this , that in so doing , they would be able to resist those motions , by which satan would seek to engage them to the violation of these commands . neither need we to doubt hereof , when christ himself hath so fully taught us , by his own example , in resisting temptations , the particular use of the remembrance of the law : in the new testament the apostle is most express in this matter , eph. . . take the sword of the spirit , which is the word of god , where not only the use of scripture-commands and promises against satan's suggestions is taught , but also the high avail and potency of this weapon in reference to its end : 't is called a sword , and in that comparison , it shews the active resistance which may be made by it ; and 't is called , not a sword of flesh , ( for the weapons of our warfare are not carnal ) but of the spirit , to shew how mighty it is in repelling satan . secondly , another evidence of its usefulness , is from the success which the children of god have had in the right management of this weapon . 't is observable that while christ answered by scripture , satan was silenced , and had not what to reply to the answer , but was forced to betake himself to a new temptation . david in many places highly magnifies the power of the command , in the success he had by it . psal . . . he shews how available it was to preserve him in his common converse , from the sinful snares laid before him , concerning the works of men , by the word of thy lips i have kept me from the paths of the destroyer . in psal . . , . he tells us that he was shielded from the sins of his inclination and love ( which are hardest to prevent ) by the opposition that he gave to the motions of them , in setting up the statutes of god against them , all his judgments were before me , and i did not put away his statutes from me ; i was also upright before him , and i kept myself from mine iniquity . in psal . . . he puts his probatum est upon the head of this receit , and speaks of it as his constant refuge , thy word have i hid in my heart , that i might not sin against thee . in psal . . . he speaks of it as a tryed case of common experience to all the children of god , the law of god is in his heart , none of his steps shall slide . i shall add to this , the experience of luther , when ( saith he ) the motions of the flesh do rage , the only remedy is , to take the sword of the spirit , that is the word of salvation , and to fight against them , — of this , i my self have good experience , i have suffered many great passions , and vehement , but so soon as i laid hold of any place of scripture , and stay'd my self upon it , as upon an anchor , straightway my temptations did vanish away , which without the word , had been impossible for me to endure , though but a little space , much less to overcome . thirdly , the excellency of this remedy will further appear from these following reasons . first , in that it is an vniversal remedy , there can be no temptation either of seducement , or of affrightment , but the scripture will afford a suitable promise or command to repel it : so that it ( like the flaming sword in the cherubims hand at paradise ) turns every way to guard the soul. i need not give instances of its power against sinful motions , having done that already ; and of such temptations which war against the peace of the soul : i need but say this in the general , that as the nature of such temptations is to disguise god , and to render him dreadful to us , in the appearances of wrath , and incompassionate implacableness ; ( and this luther sets down as a certain rule ) so have we in scripture such declarations of the mind and tender inclinations of god , and such full and clear promises to assure us of this , and those so adapted to every case , to every kind of hard thought which we might take up against him , that we may find enough in them to break all those malicious misrepresentations of satan , and to keep up in our mind , right thoughts of god ; which if we will adhere to ( not suffering such promises to be wrested out of our hands , nor our hearts to give way to malignant impressions of cruelty , revenge or unmercifulness in god ) though we be cast into darkness , into the deeps , we may find some bottom on which to fix such beginnings of hope , as may at last grow up to a spirit of rejoicing in god our saviour : and in this case , when our heart and satan dictate to us that god is our enemy , we ought ( as it were ) to shut our eyes ; to refuse to hearken to our own sense and feeling , and to follow the word ; but if we once give up the word of promise , 't is impossible the wound of conscience should be healed with any other consideration . secondly , this remedy is comprehensive of most other remedies against satan's temptations . in eph. . there are several other peices of spiritual armour recommended , and yet there is such a manifest mutual respect betwixt this and those , that any may conclude that however they be distinguished in their names , yet they are conjoyned in their operation ; the girdle ( so far as it relates to truth of judgment and opinion ) depends on the word of scripture for information ; the shoes ( which are defensive resolves to walk with a steedy foot in the ways of religion , notwithstanding the hardships that attend holiness ) are prepared to us , by the comfortable and peace-bringing promises of the gospel ; the righteousness which is our breast-plate , is only set forth , and wrought out to us by the scripture , and its ordinances ; faith , which is our shield , and hope , which is our helmet , they neither of them act without the warrant and encouragement of it : and whereas other parts of the armour are defensive , this of the scripture is compared to the sword , which not only defends , but also offends , and beats back the enemy . if the matter be seriously considered , all these parts of armour are but these two , the graces of the spirit , faith , hope , patience in their sincere exercise , and the word of scripture as the instrument by , and in which they shew their operations ; so that all this armour being put to use , in every particular temptation , it amounts to no more than this we are speaking of , viz. that sinful motions are to be rejected , by a believing , sincerely resolute opposing of them , with arguments from the word of god. thirdly , scripture ( as it is the word and command of the great king of heaven ) hath a d●●nting and commanding authority over the consciences of men. where the word of a king is , there is power , eccles . . . and such is the majesty of a divine law , that it hath power over the consciences of those that are yet in their sins , and can wound , affright , constrain , and bind even the rebellious : so that so long as they retain any of their natural impressions of a divine power , they have some awe for his commands , which may be seen and argued ( where it would be least expected ) from the enragement of the hearts of sinners , when sin by the commandment ( accidentally ) becomes exceeding sinful . for as that outragious fierceness doth arise from the contrariety that is betwixt a carnal heart , and a spiritual law ; so that contrariety would never work , if the authority of that law ( having a power to restrain , and give check to the corruption of the heart ) were not some way owned by the conscience : for where no countermanding law is owned , there can be no irritating , provoking restraint . this it can do to the vilest of men : but of how much more power may we imagine the word to be with good men , whose hearts tremble at the word , when they bind the law upon their heart and charge their consciences with it ? 't is surely quick and powerful sharper than a two edged sword : nor doth it only by unlovely affrightments terrify them from sin , but by commanding duty make the heart in love with it , so that it becomes a delightful satisfaction to be preserved from the snare . fourthly , there is no argument that can be used against temptations , that can be more afflictively discouraging to satan : satan , as bad as he is , cannot but believe those truths which he knows , and he knows that there are many truths in scripture which respect him , as threatnings of punishment and divine vengeance ; he believes these things and trembles , jam. . . his unavoidable knowledg , or remembrance of these things begets horrour in him , he cannot but be under a dread of these truths ; what can be supposed so to wound him as the bringing these things to memory , by urging the command of god against him ? dr. arrowsmith gives two instances of this kind , the one of christopher haas in sweedland ( from the epistle dedicatory to the tomes of brentius's works : ) the other of daniel cramer rector of a school at stetin in germany : on both which the devil made a bold attempt in a personal appearance : from the first demanding a catalogue of his sins in writing ; from the other demanding a paper in which one of the students had obliged himself to satan's service , they both referred him to that text of gen. . . the seed of the woman shall bruise the head of the serpent . and this was retorted upon him with such a strong exercise of faith , that he presently desisted the suit and vanished . fifthly , this weapon cannot easily be wrested out of our hands . when we urge a divine prohibition against a temptation , what can he say in answer ? he cannot deny it to be the word of god , or to be true , or that we are not obliged to it ; he made none of these returns to christ , but by his silence , owned that it was god's holy command obliging us to duty . neither dares he stand upon these exceptions to us , except he find our faith inclined to waver , or our minds weak and wounded by inward troubles of spirit ; and when he puts on a boldness to deny scripture to be the word of god , or that it signifies god's real intendments in his threatning ( for by begetting unbelief of the truth of scripture , and by suggesting hopes of escape and pardon , notwithstanding the violation of the commands of it , the wrests ( when he doth prevail ) this weapon out of our hands ) yet he is forced to fetch a compass , and by many previous insinuations to make his way to these atheistical assertions . thus he did with eve , first ( finding her a little inclinaable ) he dropt in privily something that might argue , the improbability of the threatned penalty , and then at last positively denyed it . but now if we hold to this , that the command is true and holy , and just and good , he cannot wrest our plea from us . sixthly , nothing doth more undermine temptations , by rendring the reasons and motives thereof vain and empty , than doth the contrary commands of scripture . temptation hath always some inticement of pleasure or profit , and these only seem to be taking or reasonable , while we consider not the word of god , as rotten wood or fish , shine only in the dark , but when we are urged with sinful pleasures , how mean , base , dangerous , and unlovely be they , when the command to the contrary gives information , that they are snares and lead to death , or the provocation of the almighty . seventhly , while we resist with scripture-arguments , we engage god ( whose command we would stand by ) to go down to the battel with us ; we lay hold upon his strength , and put obligations upon him , to take us out of the snare , and to deliver us from him who is too strong for us . fourthly , it remains that in a word , i shew how the commands or arguments of scripture are to be used in resisting satan , which is thus : when you have any sinful thought cast into your mind , presently reject the offer , by charging your heart with duty , from some opposite command . as if you be urged to acts of uncleanness , presently refuse , thus ; no , i must not , god hath commanded the contrary , he hath said thou shalt not commit adultery . if a covetous thought arise , reject it with this , god hath said , thou shalt not covet . if you be tempted to please the flesh , and follow vain delights , answer it with this , if ye live after the flesh , ye shall die ; and the like must be done in other temptations . some may perhaps think , that this is easy work and quickly done , and that it seems to attribute a virtue and power to the words of scripture , as if satan were charmed by the language or phrase . however , at the first view this may seem easy , yet he that shall consider how much exercise of grace goes necessarily to the right use of scripture opposition , shall not see cause to slight it as common , nor yet to think that any vertue is attributed to the words . for , first , the scripture here is only recommended as a fit instrument , and no further or higher praise is given ; though therefore we may not attribute the whole of the conquest to the instrument alone , yet this hinders not , but that as an instrument peculiarly fitted for these ends , we may commend it above all other instruments : as we may justly commend bread for nourishing above a stone , and expect more from it , than from a chip ; so have we reason to expect more by the use of scripture against satan , than from other means of defence which god hath not set up for that service . secondly , it is a concomitancy of divine power and aid that conquers for us ; the instrument is scripture , but the power by which it works is from god. thirdly , neither is it any careless formal use of scripture expressions , that will give encouragement for expectation of a divine concurrence , but the use of scripture in this business implyes an exercise of all graces , for it is an urging of scripture under a fourfold consideration . first , as being certainly perswaded of their truth , and fully keeping to that belief . secondly , as being thankfully apprehensive of the holiness , goodness , and profitableness of the commands , and chearfully adhering to them , as the only way and means to bring us to union with christ , and to preserve us in it . thirdly , as being highly and indispensibly obliged by them , to perform the duty commanded therein , and to avoid the sins forbidden . fourthly , all this in an humble expectation of a divine help according to the promise of god. now he that can plead the command or promise against a temptation in this manner , doth not do an ordinary work , neither will he ascribe the success to the words and phrase of scripture . some may ( peradventure ) wonder why christ by his example had not recommended prayer , seeing it is of such unquestionable use in our undertakings against satan . but that enquiry may be fully satisfied , if it be considered , that christ did peculiarly prepare himself to this encounter by solemn fasting , ver . . which doth include praying : for such complicated duties are often denominated by that part which is extraordinary , and usually in scripture a fast is only mentioned , where prayer is chiefly intended . that this fast of christ related to the temptation , and that also as a means of preservation , hath been spoken of in its place ; it remains only that from hence i add a fifth direction . chap. xxvi . the fifth direction of prayer , and of the seriousness required of those that expect the advantage of prayer . of god's hearing prayer while the temptation is continued . of some that are troubled more , while they pray more . that in all our endeavours of resistance , frequent and earnest prayers are not to be neglected . this is so frequently recommended , and so fully handled by most authors , that i shall refer you to such authors as particularly treat of it ; noting only , that the apostle , in eph. . . when he recommends it to us in these words , ( praying always with all prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all saints ) he doth mind us that he that expects the advantage of that duty , must be peculiarly fitted , and seriously diligent in that work . for first , he must have a praying frame of heart , he must pray always , or ( as the apostle elsewhere ) he must pray continually . not as if this duty must swallow up all the rest , and that a christian had no other services to attend than prayer , but that he must be on a design to wrestle with god by prayer ; and this must be constantly carried on , though the acts of prayer be intermitted ; and besides , that ( in such cases ) he may keep his usual stated times for that duty , he must have his heart so much upon his design , that every occasion or offer of temptation will presently put him upon the duty ; nay he must ( in respect of the frequent intercourse of his heart with god , in frequent ejaculations and breathings of soul ) be as a man wholly resolved into that duty , as paul was at his first conversion , who ( as that expression ( behold he prays ) doth intimate ) seems to have been all prayer , and wholly taken up with that duty . secondly , he must pray in the spirit , his soul must be truly in the duty . a more than ordinary earnestness is necessary at solemn times , he must put out all his strength , he must cry mightily , and with his whole heart . thirdly , when his spirit grows dull , he must reinforce it , watch his heart he must ; and if it be needful to quicken it up , he must add fasting or meditation , or whatever other means may be helpful . fourthly , in this course he must continue without giving off the duty , though god behave himself as if he minded not his cry , or took no notice of his hazard , yet without weariness must our supplications follow him . it must be continued with all perseverance . fifthly , the heart that undertakes this must not be so narrow , as to be centred upon his own concern only , when he is melted into a spirit of meekness and compassion for others , and is not so sollicitous for peace or ease , that he could hug himself in his private enjoyment , without concerning himself to tender and help those that are in the same dangers ; when his supplications are for all saints as well as for himself , then may he expect to receive an olive branch of peace from heaven in the return of his prayer . 't is often objected by such , that they pray , but are not heard ; and that temptations continue , notwithstanding many crys and wrestlings . first , it is a great mistake to think that prayers are not heard , or do not prevail , because the temptation is not quite removed ; prayers may be acceptable to god , and recorded among his remembrances , where the temptation , for exercise and other holy ends , may be continued . secondly , what god hath promised to such prayer he fails not to make good , he hath not promised to exempt us from temptation , but from the power and prevalency of it ; if his grace be sufficient for us in the mean time , 't is an answer as good as paul got when he was importunate ; if together with the temptation he gives an issue , that we may be able to bear it , there is his faithfulness in keeping promise ; he no where promised , that satan should not tempt , but that he should not prevail ; while we can hold up our hands in the mount to god , ( and our praying frame will ascertain us of this : for a man is never overcome by a temptation ; so long as he can pray against it ; for so long he delights not in it , so long he consents not , and till he do consent , satan cannot prevail . ) prayer will either make the temptation give way , or the temptation will make prayer give way ▪ but so long as we hold out with earnestness , the temptation cannot prevail , some further object , that the more they pray , they are the worse , and more infested by satan than they were before they undertook that course . it may be they may have more trouble from satan . david thought on god , and his trouble was increased , and no wonder ; satan's spite and fury puts him upon giving greatest molestations to those of whom he despairs to subdue . secondly , but though they may be more troubled , yet they may be furthest from conquest . these disquiets are like the trouble of the working of physick , which at first taking may make a man more sick , and yet bring him nearer to a state of health and strength : fear not then , faint not , resist faithfully , and to the utmost , and god shall bruise satan under thy feet shortly . finis . notes, typically marginal, from the original text notes for div a -e sam. . . the text opened . vid. leigh . crit. sac. the accuser of the brethren rev. . . gen. . . job . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quia inordinatam excellentiam affectando , ordinatam amiserunt , ideo de aliorum excellenti● dolebat , & ad eam oppugn●ndam malici●se ferebatur am. med . l. . c. . esa . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ira brevis furor . vid. pool synop . in loc . pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . quid inter se distant quatuor ista vocabula , dicant qui poss●nt , si tamen possunt probare quae dicunt , ego me ista ignorare confiteor . enchirid. ad laurent . c. . instit . l. . c. . §. . sam. . . king. . . psal . . . zancheus . q. a. acts . . ephes . . . tim. . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrows . tract . sacr. l. . c. . § . lib. . enchir. c. . panst . vol. . l. . c. . sclater in loc . cal. instit . l. . c. . §. . vid. bayns on ephes . . . baynes ibid. calvin in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes . . . gen. . . hieroz●oicon , . part. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . principaliter ad diabolum referenda est callidit●s . cognitio vespertina & matutina . barth . sybillae otium theol. p. . aug. in gen. & civitat . dei. lib. . c. . dr. jenison height of israels idolatry , p. . ipsam creaturam melius ibi , hoc est , in sapientia dei tanquam in arte qua facta est , quam in ea ipsa sciunt . aug. civit. dei. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest . . answ . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answ . . matth. . . dr. jenison's height of israels idolatry , p. . vid. goodwin child of light , p. . quest . pereg●i●●tum p. . daemones cognoscunt cogitationes nostras , quantum ad subjectum , objectum & affectum , non a●utem quantum ad sinem . sciunt quid cogitamus sed ignorant ad quem finem . — deprehendas animit tormenta latentis ex aegrotorum faci● . saepe tacens vocem , verbaque vultus habet . quest . . answ . . conclusion . . conclusion . invictus etis alexander . plutarch in vit alexandri . non non supe●ai●t gailus 〈…〉 nunquam per bella 〈◊〉 . scot. discovery of witchcraft . l. . c. . antiq. l. . c. . * — medeides herbae mistaque cum magicis mersa venena sonis . ovid art. amandi . l. . has herbas atque haec ponto mihi lecta venena . ipsa dedit maeris — his ego saepe lupum fieri & se condere sylvis mae●im , saepe animas ●imis exire sepulchris . virg. ●ccl . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , philtrum , & magicas actiones quae in imaginibus , & caracteribus , certis verbis , ac similibus consistun● , significat . unde pharmaceutria appellatur idyllium secund. theo●iti . & eccleg . ● . virgilii . & antiquos etiam vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro omni veneficii genere , quo vel hominibus , vel jumentis , vel fr●gi●us , seu carmine , seu aliis modis nocetur , acc●yere , manifeste patet ex platone lib. . de legibus . et apud aristot . hist . animal . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominantur . et apocal . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro prae●tigii , & impostura sumitur . — dan. sennert . tom. . lib. . part. . cap. . ful●er pisg . sight . lib. . c. . p. . ma●men vid. pool in loc . godwin jews antiq. l. . c. . pool in loc . witchcraft reckoned as distinct from murther , in gal. . , . scot. witchcraft . l. . c. . hobs leviath . c. . p. . teneson . hobs creed . exam. art. . p. . bax●er sin against the holy ghost , p. . j. glanvil . considerations of witchcraft , p. . teneson against hobs , art. . p. . vid. epist . d balthasaris ●an . m. d. in calce tom. . oper . dan. senner●i de foemina ●ascinata in cujis cu●e , literae n. b. notae crucis 〈◊〉 capite ad c●lcem , cum astronomicorum & chymicorum caracteribus , rosae figura in dextra & trisolii in sinistrâ arti●icio●è picta cum anuo christi . cor servatoris telis transfixum , & imago stulti , cum verbo germanico na●r , procumbebant . [ dr. more . ] mr. baxter ut supra . dan. sennertus tom. . lib. . pars . varias historias enumerat de morbis incantatione inductis . ex jo. lang●o , alex. benedic●o , cornel. gemma , foresto , & aliis . helmont . magne● . 〈…〉 . §. . dr. more . death consists not so much in an actual separation of soul and body , as in the indisposition and unfitness of the body for vital union . what is the meaning else of that expression , [ whether in the body or out of the body i cannot tell ] except the soul may be separated from the body without death . j. glanvil , witchcraft , p. . . helmont ubi suprà . aricenna vid. barthol . sybilla . perig. quaest p. . nescio quis teneros oculos , &c. glanvil witchcraft , p. . helmont ut supra , §. . satan itaque vim magicam hanc e●cit it ( secus dormientem & scientia exterioris hominis impeditam ) in ●uis mancipiis — glav . wit. p. . . wonders . q. a. . polanus . tho. cont. gent. lib. . c. . cited by sclater , on thess . . . mira non miracula . s●later in loc . magia naturalis . l. . c. . calvin in loc . civit. dei. l. . c. . de civit. dei lib. . c. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plin. lib. . vid. l. vives comment . in lib. . c. . de civit dei. determinata activa ad determinata passiva applicando . tho. cajatan delrio . barth . sybilla pereg. quaest . p. . rivetus . apparitions . scot. witchcraft l. . c. . vid. pool● synops . in l●● . possessions . vid. clark 's lives . esther . . de civit. dei. 〈◊〉 . . c. . kings . tertul. aolog . cap. . purchas . pilgrim . part. . l. . c. . idem part. . lib. . cap. . it higenia sacrificata , de quae sanguine 〈◊〉 , veo●os & virgine caesa . virg. plut. paral. cap. . godwin moses and aaron . l. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lightfoot on acts . . godwin moses and aaron . l. . c. . purchas pilgr . part. . lib. . cap. . pro vita hominum nisi vita hominis reddatur , non posse deorum numen placari , arbitrantur . jean d'espan . popular errors . cap. . vid. lud. capel . de voto jephtae . §. . vid. pool synops . crit. on king. . . purchas pilg. part . l. . c. . purchas ibid. diod. siculus . bibli●th . l. . lod. vives on aug. de civ . dei. l. . c. . pag. . porphyrius l. . de abstinent . plutarchus . lod. vives in aug. de civ . dei. l. . c. . wonder working . prov . for n. e. lib. . cap. . the peripateticks . porphyrius . aug. de civ . dei. l. . c. . galen . pomponatius . epicureans . cardan . academicks . averr●es . cassius ad brutum ex plutarch . in vita bruti . vid spanhem . dub . evang. part . dub . . exod. . lib. . de bello jud. c. ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . instit : l. . c. 〈◊〉 . §. . ●uit illa quidem ●lim sadducaeotum opinio , per angelos nihil designa●i quam vel motus quos deus hominibus aspirat , vel ea quae edit virtutis suae specimina . hobs lev. c. . p. . & . dr. more 's mystery godliness . l. . c. . §. . lib. . p. . on joh. . . dan. . . mede apost . latter times , p. . august . de civ . d●i . l. . c. . &c. . cor. . . vid. barlow exer. metaph. e●●r . . ●lac . script . tract . p. ● . matth. . . ephes . . . cor. . . jam. . . manton on jam. . . on●●e app . tit bonum . volentas sequitur ultimum dictamen intellectus practici . job . . esa . . . jam. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus satan ( jud. ) disputed , urged sophisms about the body of moses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit qui avaritia vel aliis malis artibus lucra comparat . beza . vid. capel . temp. p. . will. paris in ames . cas . consc . l. . c. goodwin child . light p. . caryl on job . . all are volunteers , he never constrains any , neither can he ; the will is never forced by him , neither can it be . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . calv. instit . l. . c. . § . de orat. capel . tempt . p . satans first general rule . job . . caryl . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumspexit , lustravit . metaph. satan's second general rule . obj. answ . satan's third general rule . child of light. p. . vid. pool synops . in loc . dr. goodwin child of light. satan's fourth general rule . manton in loc . tit. . ● . pet. . . jam. . . tit. . . gal. . . pet. . . des cartes . ant. le grand . philosoph . vet . &c. spectavit , clamavit , exarsit , abstulit inde secum insaniam qua stimularetur redire , &c. vid. calvin in loc : burtons melanch . part . §. . p. . reynolds treat . of passions . c. . reynolds ibid. gal. . . vid. fenner treat . of affection . j. f. senault of passions . p. . cor. . . rom. . . eph. . . rom. . . * ego autem seram immortalitatem praecor regi . — hominem consequitur aliquando , nunquam comitatur divinitas . curt. lib. . iracundia — velut tyrannus omnia suo metu gobernans ruptis habenis , & jugo rationis excusso gladies inique contra omnes distinxit . theod. hist . eccles . l. . p. . † immoderata animi concitatione impulsus — facinus crudele ut nefarium commisit . jam. . . joh. . . ●enner epist . d●dic●tory to mystery of saving grace . jude . pet. . , , . luk. . . prov. . . vid. dy●e deceitfulness of heart . p. . &c. sam. . . exod. . . luk. . . luk. . . judg. . , . rom. . . pet. . . job . . ca●el tempt . psal . . prov. . . † as absalom his servants watched when amnon's heart was merry with wine . prov. . . jud. . deut. . . isa . . . job . . . heb. . . cor. . . eccles . . . isa . . . king. . ● . chr. . . jer. . . job . . sam. . . & . . jos . . . chron. . . vers . . cron. . . vers . . heb. . ephes . . . greenhams works p. . mat. . . luk. . . greenham , p. . acts . . pet. . . terga vertentes metuendi parthi . hos . . . zech. . . sam. . . . cart. . . cor. . . nahum . . syntag. part . disput . . thess . . , . ● king . . arrowsmith tract . sacr. l. . c. . §. . judg. . . ecclus. . , ● . duties opposed two ways . . by prevention , and that . by external hindrances . job . . . by indispositions . bodily indispositions . spiritual indispositions . bernard . rutherford divine influences . . by discouragments . discouragements to duty four-fold . . from the burthen of duty . from want of success . king. . . sam. . , . . from the unsuitableness of the heart in duty . job . . . from unworthiness of the priviledg . dutie● hindered by dislike . from reproaches . jos . cont . apion . jos . cont . apion . lib. . . jos . cont . apion . lib. . act. . . act. . , . calumniare fortiter aliquid adhaerebit tim. . . from hazards . matth. . . matth. . . gal. . . from the outward meanness of services . cor. . , , . from the sins of professors . from a prophane disposition . jer. . . from the manner of performance . by a wrong representation of the gestures of worshippers . the fifth way to hinder duty , by sophistical arguings ; as , by heightning the dignity of god's children . cor. . . col. . . jud. . vers . cor. . . phil. . . jo. . , . by pleading an inequality of duty . greenham . pag. . . by heightning one duty above others . theod. eccles . historia . luk. . . thes . . . by severing the means from the end . greenham . pag. . by suspending and remitting duties . prov. . . sam. . . sam. . , . . satans design to spoile duties . in the manner of putting us upon them . eccles . . eze. . heb. . . jam. . . tim. . . cor. . . . in the act of performance . two wayes . . by distraction . gen. . . matth. . . . outward disturbances . vid. clarks lives . . inward distractions . cor. . . . duties spoiled in the performance , by vitiating the duty . . wayes of vitiating the duty . cor. . . cor. . . jer. . . . duties spoyled after perfermance . cant. . . notes for div a -e deus est prima veritas essentialis , verbum dei prima veritas normalis . mac. distinc . theol. cap. . tim. . . joh. . . sam. . . acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . , . de haeres . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * si wittenbergenses admittant universalem gratiam . huberiani introducent universalem electionem , pucciani fidem naturalem , naturalistae explodent christum & scripturas . prid. lect. . p. . consid . th. soc. proemial . p. . haec una notula omnem meam doctrinam evertit . judg. . . tim . . jo. vers . . excitata a luthero bestia apocalyptica & non irritata tantum sed sauciata multorum venabulis , ultimum fere omnium bonorum judicio , esslasset spiritum nisi spiritus 〈◊〉 inauspicati tum her●icos distraxissent & retardass●nt impetus . prid. orat. de spir. seduct . pag. . melch. adam . to vita theol. discourse of the idolatry of the church of rome . in persecutione cogit homines negare christam , nunc docet . tim. . . see the story of mr. copp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal . . gal. . . fascinatio est spiritus impostoris vehementior operatio , qua noxium aliquem errorem in dogmate vel praxi ( doctrinae sanae contrarium , sed sophisticis praestigiis depictum ) pro veritate inca●tis hominibus obtendit , iisque efficaciter persuadit , ut errorem eum considenter amplectantur , strenuè defendant , & zelo , non secundum deum propagant . dickson therapeut . sacra . lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grammaticis dictum esse placet quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo pertinet illud . verg. nescio quis teneros , &c. vid , piscator in loc . and leigh . crit. sac. neque tantum quod se decipi passi fuerin● eos arguit , sed quadam veluti magica incantatione deludi . calvin in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente alienati — eorum lapsum magis dementiae esse quam stultitiae , arguens . calvin . piscator & sclator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sclater in loc . licet ei ( deo concedente ) species , imagines & simulacra rerun● falsarum essingere in imaginaria hominum facultate , ita ut falsa pro veris eis demonstrentur , deinde potest incendere atque inflammare appetitum eorum ad ea incredibili alacritate praedicanda , &c. pet. martyr . in loc. reynolds treat of passions , chap. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ferunt quendam nomine montanum — spiritu quodam maligno abripi , & de repente furore & mentis insania exagitatum bacchari : atque mox non solum timerè garrire , sed peregrinas quasdem voces fundere & prophetare-nonnulli illum tanquam insano spiritu praeditum , daemonio agitatum — increpabant ita christopher interp . euseb . histor . eccles . lib. . cap. . baxter's confession of faith pag. . in the margin . see his story called the quaker shaken plura nescio quam sci● epist . . c. . melch. adam in vita . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d' espagne popular errours . §. . chap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d' espagne popular errours . §. . chap. . tantum quisque vult , quantum intelligit se velle debere . intellectus sequitur voluntatem quoad exercitium , non quoad specificationem . divinum est scire quamplurima . pluritus amirum est scabies ecclesiarum . see the narration called the false jew . pet. . . see the book ca●led wonder working providence for new-england . savonarola triumph . crucis . lib. . c. . as ibis a scarabeo accipitris pulchritudinem participat : by which they signified the moon borrowing its light from the sun. whittaker de●s . lit . sententia adv . duraeum . lib. . p. . parum a docta quadam insania discrepat . vid. lumen chymicum . crollii basil , chymic . in prefatione . glauber de signatura salium . p. . . lud. cappelli spec. in eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fair specious . dr. stilling-fleet idolatry of the church of rome . dicas cos mera tonitrua sonare , nam communi sermone spreto , exoticum nescio quod idioma sibi fingunt , visi sunt suos discipulos supra coelum rapere . calvin . in jud. . tim. . . rev. . . acontius stratagem satanae . lib. . pag. oxon. jerom. theoph. lyra. &c. * atque hac ratione seducta est , astu sat mae , innumera hominum multitudo , quae ut viam vitae ambularet , arctam illam ingressaest , quae instinctu satanae per humanas est ad inventionis inducta , posteaquam vidit satan viam suam quae ad mortem ducit , traduci , eo quòd sit lata , & quod multi per illam ambulent , caepissentque quidam arctam & strictam quaerere , quae non tereretur à multis , callido consilio effecit , ut pro vera via vitae . arriperetur ea , quae quidem esset stata via verò vitae non esset , &c. musculus in mat. . . purchas pilg. lib. . cap. . out of eusebius . vid. purchas pilg. . chap. . apostacy of the latter times pag. . prideaux orat. x. despir . seductoribus . lib. . cap. . p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whitaker de author . script . contra stapletonum . lib. . cap. . p. . jer. . . paul hobson . miraculum voco , quicquid arduum aut insolitum , supra spem aut facultatem mirantis apparet . aug. de utilitat . cred . contra manich. cap. . johnsons relat . in hacluit . tom. . cornel. tacit. histor . lib. . ae●ius spartianus in vit . adrians . de secundo bello punico . mr. baxter , full and easy satisfaction . cap. . nihil fecit christus quod fanciscus non fecit , imò plura fecit quam christus . barthol . de pisis lib conformitat . fol. . vel figmenta hominum mendacium , vel portenta fallacium spirituum . arist lib. . de ●●ima . antiquitat . judaei . lib. . cap. . eccles . hist . lib. . c. . de civitat . dei : lib. . c. . purchas pilg. asia . lib. . cap. . heylin cosmography . pag. . height of israels idolatry . c. . hist . lib. . loc. l. . c. . vid. chamier paustra . tom . . lib. . cap. . prideaux orat . de impost . mendaciis . romes tryumphs . mr. baxters safe religion . p. . portenta fallacium spirituum . heylin cosmography . pag. sclater in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gal. . . & . . joh. . . theod. hist . lib. cap. . vid. harvaei praefat. in sang. circulo . & heylin cosmogr . p. . tim. . . tit. . . apolog. cap. , , , . coci censura patrum . dr. james de corrupt . scrip. concilior . prideaux de pseudo . epigraphis . matth. prideaux introduct . to history . stratagem satanae . lib. . sozomeni eccl. hist . l. . c. . primus in orbe deos timor fecit . purchas pilg. l. . c. . vid. scalagers notas in euseb . chron. p. . lib. . mentioned also by josephus antiq . fews . l . c. . purchas pilg. america . l. . c. . purchas ibid. purchas l. . c. . ita diabolus hoc egit ut divinum miraculum in judaea editum vilesceret , fidem & authoritatem amitteret , & tanti operis gloria ad turpissima idola rediret . bucholcer . apostacy of the latter times . de civit. dei. l. . c. , . vid. du plessis of the trueness of christian religion , cap. . origen cont. cels . lib. . p. . plutarch in vita thesei & demetrii . lib. . epist . . lib. . epist . . nam duris mentibus simul omnia abscindere impossible est . vid. perkins prepar . to demonst . of the prob. c. . praepar . evan. l. . c. . de civil . dei. lib . cap. . ornamenta sunt memoriarum non sacrificia mortuorum . non video in multis quid sit discrimen inter eorum opinionem de sanctis & id quod gentiles putabant de diis suis . institut . lib. . cap. . §. . veteres mihi videntur hoc consilio vires humanas sic extulisse ne si impotentiam diserte essent confessi philosophorum cachinnos excuterent — scripturae doctrinam cum philosophiae dogmatibus dimidiam ex parte conciliare seudium illis fuit . * plato lib. . de rep. dial. † de praepar . evang. l. . cap. ult . chemnitii exam. concil . trident p. . in hist purgator . c. . hinc prima mali labes , dum coelestia mysteria & tremenda christianarum sacra gentilium notionibus & vanis ceremoniis attemperare voluerint . owen disser . de verbo . §. . socr. eccles . histor . lib. . cap. . contentionibus amittitur veritas , & multi eo adiguntur , ut postea nihil constitui posse certi sibi persuadeant , atque ita religionis omne studium abjiciant . acont . strat. satanae , lib. . p. . theod. eccles . hist . l. . c. . sozom. eccl. hist . l. . c. . rev. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . piscator in loc . cal●in in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal . . , , . , . est quaedam etiam delendi voluptas . collius cordial part . p. . dickson therap . sacr. l. . c. . differunt inter se casus animae aeg●ae & casus conscientiae aegrae , &c. bains in loc . cor. . . gal. . . rom. . . kings . . vid. light●●●t harm . in 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. willis de anima brut. cap. . & . job . . ●ritamenta terriculamenta . in calce tom . . p. . talis 〈◊〉 da●us fuit apostolo . horrore sui sic implent animum , ut tantum n●n pectus ipsum expectora●e videantur — ad quor●m praesentiam natura vel depravatissima contremiscit . arrowsmith tract . saer . l. . cap. . §. . perkins cases of conscience . l. . cap. . § . treatise of imaginations . cap. . vid. dickson t●erap . sacra . lib. . cap. . § . ba●chatur va●e ▪ virg. finguntque , creduntque . dum timel , cred●t . ames case cense . lib. . c. dickson therap . sacra . lib. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quest . vid. goodwin child of light. willis de anima brut. cap. . de melancholia . fael plateri prox . med . cap. . de mentis alienatione . job . . isa . . . j●r . . . treat . of desertions . ames cases of consc . lib. . cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lightfoot harm in loc . quest . answ . vid. fel. plateri observ . lib. . in mentis alienatione . lib. . dementis alienatione . treat . of desertions . ames cases of consc . lib. . cap. . job . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lorinus in loc . barth . petrus in loc . vid. her story in cla●ks lives . job . , . act and mon. c. . p. . mrs. k. b. notes for div a -e numb . . . vid. lightfoot temple-service and harmony . levit. . . . luk. . . obs . . cor. . , . cant. . , . job . . psal . . . gal. . . exod. . . exod. . . ver . . applic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obs . . appl. . psal . . . acts . . psal . . luke . . appl. . tim. . . obs . . quest . answ . . gen. . . psal . . . prov. . . applic. spanhem dub . evan. in loc . obs . . eccles . . . applic. jer. . , . heb. . . obs . . deut. . . non nobis expedit esse sine tentationibus ; non rogamus ut non tentemur , sed ne inducat in tentationem . aug. in psal . . applic. . tentationem experiuntur ac sentiunt hi , qui ex animo pi●●ati student . musculus in loc . obs . . quest . answ . mat. . . capel . tempt . part . c. . §. . capel . tempt . part . c. . illae plerumque suggerunt , quae naturae gratiora , idque placide & gradatim , ita ut mens sui compos maneat in ipso aestu , hae autem impetu plusquem humano irruentes , falguris instar , ocyus quam soleat passiones dianoeticae , &c. arrowsmith . tract . . lib. . c. . §. . horrore sui si implent animum , ut tantum nonpectus ipsum expectorare videantur , dum ea perpetim dictitari sentit , & dolet , ad quoque praesentiam , natura vel depravatissima contremiscet . idem . ibid. applic. aliud est tentari , aliud tentationem recipere . tentari & non in tentationem ferri non est malum . aug. de bono persever . l. . c. . mordet satan cum ad consensum trahit , latrat solum cum suggerit . bernard . musculus in loc . doct. . vid. light foct harm . in loc . spanhem dub . evan. in loc . spanhem in loc . luke . . doct. . joh. . . ephes . . , . jam. . . applic. obs . . cor. . . gen. . . applic. . cor. . . applic. . object . answ . . object . answ . . light foot harm . in loc . obs . . luk. . . pet. . . pet. . . psal . . , . ●lectere si nequeo superos , &c. job . . job . . job . . job . . job . . applic. . hobs leviathan c. . p. . calvin . scultctus . teueson . hobs creed . exam. p. . spanhem dub . evan. in loc . non mirum est christum premisisse se circumduci a diabolo , qui permisit se a membris suis crucifigi . obs . . aquinas sum. part . q . art. . homines instrumentaliter , mundus mate ●●aliter , satanas efficienter . sclater on ● thes . . . solamen miseris , &c. applic. neh . . obs . . riscat . in loc . o fiatres adjuvate me , nepeream , nonne vid●tis daemonum agmina , qui me debellare , & ad tartara ducere festinaut , quid hic astas cruenta bestia ? gl. senarclaeus in epist . ad m. bucerum , &c. tells of a country man , at tribury in germany to whom the devil appeared in the shape of a tall man , claiming his soul , and offering to set down his sins in a scroll . obs . . applic. . object . answ . obs . . applic. obs . . obs . . applic. obs . . deut. . . eccles . hist . lib. . cap. . antiochus put el●azer and the macchabees in mind of this excuse , if it be a sin to de contrary to your law , compulsion doth excuse it . josephus on the lives of the macchabees . gen. . . applic. ferenda magis omnis necessitas quam perpetranda aliqua iniquitas . aug. obs . . applic. timeo danaos & dona ferentes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . spanhem , dub . evan. in loc . lightfoot ha●● . in loc . obs . . mat. . . act. . . quest . answ . applic ▪ quest ▪ answ . obs . . matth. . . applic. obs . . vid. lightfoot harmon . in matth. . pool synopsis in deut. . obs . . que● . answ . luke . . applic. quest . answ . obs . . psal . . . psal . . . jon. . . psal . . . pool synopsis in loe . sam. . . see cap. . gen. . . sam. . . applic. heb. . . psal . . , . quest . answ . . quest . answ . . mat. . . obs . . job . . psal . . . alii damnatos s● putant , & quod deo curae non sunt . platerus tract . melan. cap. . quis est ille deus , ut serviam illi ? quid proderit si oraverim ? si presens est cur non succu●ris ? cur non me carcere , inediâ , squalore consectum liberat ? &c. absit a me hujusmodi deus . mercennus ad gen. c. . fol. . dr. reynolds serm. on hosea . ser. . hosea . , . applic. job . . * beza , chemnitius . serm. de jejunio & tempt , christi . unitas naturarum excaecavit satanam . obs . . see their relations in print . applic. quest . answ . obs . . obs . . spanhem . dub . evan. in loc . mat. . . mat. . ● . obs . . equitatio cum diana aut herodiade . bodin . p. . new-castle . applic. luke . . obs . . mat. obs . . numb . . . numb . . . c. . . . plui imumsunt praeservativa locorum , hominum , & jumentorum , verba tituli triumphalis nostri salvatoris , dem scilicet per quatuor partes loci , in modum crucis insci ibuntur jesus † nazar●nus † rex † judeorum † , ritibus ecclesiae servatis & veneratis , ut aquae benedictae asperasionem per salis consecrati sumptionem & candelarum in die purificationis & frondium in die palmarum consecratorum usum licitum vires daemonis immuniunt , se muniunt . spreng . malleus maleficarum part . q. . licitum est aqua benedicta , quaecunque honesta loca , hominum & jumentorum , in salvationem hominum & jumentorum aspergere . id . ibid. zozomen , eccles . hist . l. . cap. . mal. malific . part . q. . cap. , . in delic . evang. spanbem . dub . evan in loc . ●ightfoot harm . in loc . dr. konchi . in loc . obs . . obs . . joh. . . obs . . reynolds on passions c. . p. . non ideo peccatur quia nimis sperat in deum — sed quia nimis leviter ac temerè sine ullo fundamento . ames . medul . l. . c. . §. . sperare non speranda . admotâ manu invocanda est minerva . prov. . , , . job . . gen. . . esa . . . psal . . . deut. . . job . . & . . applic. dikson in loc . dikson in loc . capel tempt . part . cap. . obs . . capel tempt . part . cap. . citing aug. 〈◊〉 . capel tempt . ibid. sen. de providen . c. . liquet mihi cum magno spectasse gaudio deos — dum gladium sacro pectore insigit . non suit diis immortalibus satis spectare catonem semel — aug. de civit dei , p. . c. . major animus merito dicendus est , qui vitam aerum nosam magis potest serve quam fugere . et humanum judicium — prae conscientiae luce ac puritate cont●mnere . as in the kingdoms of biznagar . purchas pilgr . lib. . c. . and in the philippian islands . ibid. c. . peeire membratim & ●oties per stillicidia amittere animam . sen. epist . q. cu●tius . cacero . . tus . quest . nihil urgebat aut calamitatis aut criminis — sed ad capessendam mortem — sola assuit animi magnitudo . de civ . dei. l. . c. . de civit dei. l. . c. . non itaque vobis ó fideles , christi , sit tedio vita vestra . vid. boyles reflectons . sec. . med. . see the narrative of jo. gilpin , called the quakers shaken . applic. de civit. dei. l. . c. . non occides , non alterum ergo nec te , neque enim qui se occidit , aliud quam hominem occidit . aug. de civit dei. l. . c. . et coment lod. viv. ibid. tempt . part . cap. . object . answ . obs . . amabilis in sania mentis gratissimus error . applic. esa . . , . obs . . obs . . populo monstrari , & dici●er hic est . quis vero tam bene modulo suo metire se novit , ut eum assiduae & immodicae laudationes non moveant . h. steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in psal . . in viis , nunquid in praecipitiis , non est via ●aec sed ruina , & si via , tua est non illius . bernard . ibid. obs . . anothers sevstasc●●lessae immundaeque testantur , perhibentur tamen in aditis suis seciecisque dare quaedam bona praecepta de moribus , quibusdam velut electis sacratis suis , quod si ita est , hoc ipso callidior aduertenda est 〈◊〉 convincenda malitia spirituum noxiorum . aug. civit dei. l. . c. . mal. malesic . part . q. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jean d'espaigne popular errors p. . holy war. l. . cap. . wars of the jews , lib. . c. . joh. . . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . . , . funcius in his chronol . tells the like of one in c●eet , that called himself moses , anno. . who perswaded the jews to follow him , for the reposse●ing of canaan . * josephus anti. jud. l. . c. . obs . . joh. . . etsi semel videatur verax milies est mendax & semper fallax . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rev. . . cor. . . mat. . . applic. quest . answ . quest . answ . object . answ . though it was scripture that satan urged to christ , yet he rejects his inference as false because contrary to other plain scriptures prohibiting not , to tempt the lord. * lightfoot harm . in loc . † parkins comb. in loc . deut , . . & . . hobs leviath . c. . p. . lightfoot harm . in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so also lucas brugensis thinks in loc . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . applic. obs . . varro de cultu deorum . de civit dei. l. . c. , & . applic. obs . . d'espaigne popular errors . §. . cap. . applic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal . . . & . . jer. . . obs . . obs . . nitimur invet●tum . malo me galatea petit — et fugit ad salaces , & se cupit ante videri . perkins combate in loc . musculus in loc . obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levis , nullius ponderis , leviter de aliquo sentire . jackson in loc . pool synopsis crit. in loc . seldenus . leigh . cr. sacr. bains in loc . arrowsmith tract . sacr. lib. . cap. . job . . . caryl in loc . job . . job . . tem. . col. . scala paradis● . gradu . . * spiritus blasph miae , scaturigo est cogitationum adeo horribilium adeoque molestarum , ut ejus tentatio plerumque quasi martyrium est . guil. paris . lib. de tenta . & resist . † magis a dolo metuendum est quam a violentia adversarii , caveat aeger ab impatientia , infidelitate , murmuratione aliisque peccatis quae clam insinuantur . dikson therapeut . sacra . lib . c. . ‖ heylin cosmogr . appli● . capel . tempt . part . c. . faeda tentatio magis vincitur fugiendo quam aggrediendo . gerson t●n . . col. . mystery of iniquity . lib. . cap. . musculus in loc . perkins in loc . obs . . drusius . lightfoot . tremel . &c. gen. . . rev. . . thess . . . cor. . , . applic. obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum absque jugo , vel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra , vel a , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profuit homo inutilis . object . answ . applic. obs . applic. obs . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priv . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via . honoribus magis homines provocare quam tormentis cogere studuit . nazian . fox acts and mon. joh. . . psal . . . grotius in loc . applic. eccles . . . si ad impe ium ejus lapides possent fieri panes , ergo frestra tentas , si autem non frustra , filium dei suspicatis . musculus in loc . vide arma quibus tibi non sibi vicit . ambr. haec armatura non tam christo filio dei quam nobis illius tyrunculis convenit , uti tamen ille voluit , ut nos suo doceret exemplo , perinde atque si fortis quidam gygas gas hostem non suis , sui armis fa●iat & prosternat . musculus . direct . . cor. . . & . . tim. . . quest . answ . capel tempt . part . c. . ames cas . consc . lib. . c. §. . applic. direct . . tentatus a satana cum nullum evadendi modum sentis , simpliciter , claude oculos , & nihil responde , & commenda causam deo. luther , tom . . f. . sicut tutissi mum est canem latrantem contemnere , & praeterire , ita una vincendi ratio est contemnere rationes satanae , neque cum iis disputare — satan nihil minus ferre potest quam sui contemptum . id . tom . . f. . ames cas . consc . lib. . c. . child of light cap. . p. . . direct . — sero medicina paratur , cum mala per longas convauere moras . differre justitiam est negare justitiam . qui non prohibet cum potest , jubet . ego ado●e●cens petieram ate castitatem , & dixeram ; da mihi castitatem , sed noli modo ; timebam enim ne me ci●o exandires & cito sanares , malebam explere quam extingui . confes . l. . c. . * greenham on psal . . . turpius ejicitur quam non admittitur hospes . ideo jesus omnes illas tentationes solis sacris scripturis vicit , ut doceret nos sic pugnare & vincere . cajet . in loc . jansen . &c. direct . . malleus malisic . part . quaes . . cap. ● . virtus evangelii est in intellectu & non in siguris , ergo mellius in corde quosita prosunt , quam circa collum 〈◊〉 ensa . barthol . sibilla peregr . quaest . dec . . c. . q. . in epist . ad gal. canon est , quod in omnibus tentationibus — alium fingimus deum esse quàm sit , putamus enim deum tunc non esse deum sed horribile spectrum . tom . . f. . reclamat ( sathan ) in corde tuo , te non esse dignum ista promissione — est autem opus ardenti oratione , ne extorqueatur nobis promissio . luther in gen. c. . f. cor dictat deum adversum verbum dei , sequi debeo non sensum meum . idem tom . . f. . nulla alia re potest sanari hoc vulnus conscientiae , quam verbo divinae promissionis . id. tom . . f. . rom. . , . quam suave mihi subitò factum est carere suavitatibus nugarum , & quas amittere metus fuerat , jam demittere gaudium erat . aug. confes . l. . c. . tract . sacr. l. . c. . §. . object . answ . . direct . object . answ . object . answ . . the tyranny of satan, discovered by the teares of a converted sinner, in a sermon preached in paules church, on the of august, . by thomas gage, formerly a romish priest, for the space of yeares, and now truly reconciled to the church of england. gage, thomas, ?- . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing g thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the tyranny of satan, discovered by the teares of a converted sinner, in a sermon preached in paules church, on the of august, . by thomas gage, formerly a romish priest, for the space of yeares, and now truly reconciled to the church of england. gage, thomas, ?- . [ ], , [ ] p. printed by tho. badger, for humphrey mosley, at the prince's armes in pauls church-yard, london : m.dc.xlii. [ ] annotation on thomason copy: "octo: ". reproduction of the original in the british library. eng catholic church -- controversial literature -- early works to . bible. -- n.t. -- luke xxii, - -- sermons -- early works to . devil -- early works to . sermons, english -- th century. a r (thomason e _ ). civilwar no the tyranny of satan,: discovered by the teares of a converted sinner, in a sermon preached in paules church, on the of august, . by gage, thomas c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion the tyranny of satan , discovered by the teares of a converted sinner , in a sermon preached in paules church , on the of august , . by thomas gage , formerly a romish priest , for the space of yeares , and now truly reconciled to the church of england . london , printed by tho. badgor , for humphrey mosley , at the prince's armes in pauls church-yard . m.dc.xlii . to the right honorable , isaac pennington lord major of the city of london , together with the right worshipfull the sheriffes , and aldermen of the same city . sirs , may it please you , saul that great persecutor of the new beginning church of christ , that enemy who breathed out threatnings and slaughter against the disciples of the lord , after he was cast down from his horse , and his pride was quelled by the might and power of christ , he was by the lords order committed to the care of ananias , acts . . true it is , ananias answered the lord , that he was jealous and fearefull of saul , because he had heard by many , how much evill he had done to the saints at jerusalem , . v. but the lord replyed no more unto him , but that he should not feare nor mistrust him , because he had turned his heart , and made him a chosen vessell to beare his name before the gentiles , and kings , and children of israel , & that he would teach him how great things he should suffer for his names sake . let it please your honour and worships to behold here my own case deciphered ; for if saul persecuted the church of christ ; i my selfe have persecuted the same church , by opposing the doctrin of it , by preaching and teaching contrary to it , by procuring to seduce soules from it , by writing against it . but now it hath pleased that mighty and powerfull lord ; against whom there is no resistance , to cast me down upon the ground , to quell my pride , to lighten me round about with the beames and light of his mercies , to make me know how hard a thing it is to kicke against the will & calling of god , and with trembling and feare to make me say , lord what wilt thou have me to do ? if saul was sent to damascus to ananias , a chiefe and zealous follower of christ , that by him he might be protected from the jews and enemies of the lord , who doubtles hearing of his change and conversion would have cruelly torne and slaughtered him if they could have found him . so i my selfe by a secret and inward order , which i have found by god delivered to my soule , have judged it meet and fit to search out in this city some zealous ananias , some religious follower of christs pure doctrin , that i may be safely sheltered & protected from the violent attēpts of the lords enemies the papists , who i know will endeavour to do me all the mischief they can . therfore let it please your honor and wps. who are well known to be as ananias in damascus , zealous and truly religious followers of christs own doctrin , and favorers of the pure word of the lord , to cast your eyes upon me a new converted saul , to shelter and protect me from those that plot my mischief . o when surest they are to hinder my perseverance in the truth , by plotting and studying my destruction , let them find me hovering under the wings of your protection . o feare not ! nor say what ananias said , i have heard by many of this man , how much evill he hath done to thy saints , but praise the work of the lord in me , who hath opened now my eyes , who hath brought me now out of babylon , who hath made me confesse my sins and iniquities with a sorrowfull and contrite heart . and as it pleased the lord to shew saul , as soon as he was converted how great things he should suffer for his names sake ; even so be you confident , as i my self am that this my calling & conversion is purely & meerly from above and from the lord ; from whom i have receiv'd this testimony , that he hath shewed me already how great things i must suffer for his names sake ; for i must for him suffer many injuries and calumniations from the papists , i must suffer the losse of all my kinred , i must suffer the losse of that maintenance , which i was wont to receive from them , i must suffer want and poverty . but for whom ? for the lords sake ; for the teaching and preaching the precise rule of the word of the lord , for abjuring all popish errors , for renouncing all supertitions , for abhorring all idolatries . let these my sufferings serve to your honor and worships for a true testimony of my conversion ; let these my sufferings remove from you all feares and jealousies of my perseverance , that thus with your favorable protectiō i may rejoyce in my calling , i may freely teach the pure word of the lord , i may oppose all antichristian doctrin , and by my example may draw many wandring soules to the true faith & church of christ . and i shall alwayes pray to the lord to keep your honor and worships in grace , and that you may so rule & govern this city by your conscionable and upright actions before god and men , that you may truly here be called zelotes of the honour of the lord , and afterwards you may have your seats above in the triumphant city of jerusalem . your hon. and wor. humble and faithfull servant , in the things of god , and christ . thomas gage . to the right worshipfull sir samuel owfield , a worthy member of the house of commons , now assembled in parliament . sir , if my boldnesse may reach so far upon your patience , i shall briefly touch what iohn in the fift chap. of his gospell writeth of a poole which was in ierusalem called bethesda : about this poole were wont to lye a great multitude of impotent folke , blind , lame , and withered , waiting for the moving of the water , which was done by an angel , who went down at a certain time into the poole and troubled the water , and then whosoever stepped in , was cured of whatsoever disease he had . but one lying there years , who in all this time could never be cured , because being of himselfe impotent ( as he answered to our saviour ) he had no man , when the water was troubled , to help him or to put him into the poole . i will not stand to moralise this holy story unto you at large , least you might justly say that i abuse to much your patience , by confounding the stile of an epistle , which ought to be brief , with the division , parts and order of a sermon . only i beg your patience so far as to peruse this my ensuing sermon , and in it you shall find an impotent man , not only blind , but deafe and dumbe , and truelly beaten by satan , and by him expulsed out of the church of christ , and as i may truly say ) lying in this misery neare ● years . the discourse of my ensuing sermon will informe you that i my selfe have been this impotent man . many times my conscience hath been moved and troubled from above with good and heavenly inspirations ( which god hath been pleased to send into my soule ) by my considered aberration from the true church , for which the waters of my teares and inward sobs from my heart have been also moved with the troubles of my soule . so that i would many times full faine have stepped and entred into the true church of england , where all diseases of the soule are most surely healed . but alas ! mine own impotency and weaknesse joyned with my long blindnesse , hindred the execution of my good resolutions ; temporall respects and feares kept back my steps . many times i feared i should want a man and a friend ( as the cripple at bethesda did ) to helpe me , to encourage me , and to further my good desires . i feared the high assembly of parliament would rather mistrust him , that so many years hath been an enemy to the state of this kingdome , than now in these times approve his penitency and contrition , which might rather have seemed unto them a fained hypocrisie . all these feares kept back for a time the forwardnesse of my will and heart . untill at last i resolved to disclose and discover unto your worship , these troubles of my heart , these diseases of my soule , even the want of a man to help me . god whom i sought too pleased , with my request ; i found that assistance from you , that i so earnestly desired , for , i found a man , i found a friend , i found a comforter , i found an advocate to plead for my pardon before that high court now assembled . for by your meanes i have been quietly brought into the church ; by your meanes also , i hope , i shall be henceforth protected against all slanderers , who will whet their tongues against me and seeke to trouble me , and grudge at my good , as the jews excepted against the cripple and impotent man , who was cured by our saviour . i shall always be ready to render due thankes to god , and next to you , for your blessed help towards my conversion , and first fruits of my vocation , which in this humble . work of mine , i have endeavoured to make knowne to the world , remitting my further expressions to better occasions . and in the meane time praying to god , that he will be pleased with his powerfull hand to supply to you , and yours what my heart can wish , but never will be able to perform according to the full measure of so glorious a worke , which truely next to god the beginner and author of all goodnesse , by your meanes hath been accomplished . your worships humble and ever obliged servant in christ thomas gage . the tyranny of satan , discovered by the teares of a converted sinner , in a sermon preached in pauls church , on the of august , . luke . , . 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 faile not . and when thou art converted , strengthen thy brethren . dearely beloved ; these words i have chosen to declare unto you this day , as most fit to lay open before your eyes my own most wretched estate ( wherein i have continued almost years ) the tyranny of satan over my miserable and afflicted soule , as also by the sight of so hideous a sinner , as i have been , and by the knowledge of the slavery wherein a sinner groanes under the power of the devill , to terrifie you all that here are present from yeelding to his crafty and subtile assaults . and secondly , to cherish and comfort all those that find themselvs seduced by this mortall enemy of all man kind , with the mercies of a most loving and mercifull father above , who not desiring the eternall death and destruction of a sinner , but rather that he may turne from his wickednesse and live ; when poorest we are and most in want , then doth he shew and discover unto us the riches of his mercy for his great love wherewith he loveth us , as paul witnesseth in the to the ephes. , . ver. when most dejected and comfortlesse we are , then doth he comfort us , and shew himselfe a god of comfort ; as also paul doth teach us in the cor. . who finally when he seeth us most in darknesse and in the night of sinne , than doth he dissolve those mists of blindnesse and ignorance from the eyes of our understanding , an● shineth into our inward hearts , with the rayes and light of his grace and mercy . blessed and praised be thy name , o heavenly father , that hast vouchsafed this day to lighten me in the horrid darknesse of my sins , that hast visited me in my aegyptian slavery , and hast brought me out of that thraldome of popery , into a land of milke and hony , abounding with the sweetnes of thy grace and mercies . continue , o lord , these thy favours towards me so , that i may by my conversion be an example to all sinners to forsake their wickednesse , by laying open unto them this day two principall and essentiall points , to wit , the danger and horridnesse of sin , and thy unspeakable mercies , that thus i may perform what thou commandedst peter ; and that my selfe being converted , i may strengthen my brethren , calling them from sin , and strongly settling them in the true , ancient , and apostolique faith . dearely beloved , the first point which is to be observed in the words of my text , is the tyranny , which the devill practizeth over a christian soule , contained in those words of christ our saviour spoken to peter , behold satan hath desired to have you , that he may sift you as wheat . the desire of satan is not any way to do us good , but all the mischiefe he can . as soon as he hath got us into his claws , he produceth ( as far as lyeth in his power ) , sentence of damnation against us , he prepareth us , and putteth us in readinesse for the fire of hell . the first preparation which hee maketh for our soules to burne everlastaingly , is the same which shall happen unto every damned , and cursed soule at the day of the last and dreadfull iudgment , when the angels shall separate the wicked from the good , as christ our saviour foretold us by s. matthew , in the chap. in the parable of the seed , in the ver. saying , the son of man shall send forth , his angels , and they shall gather out of his kingdome all things that offend and them which do iniquity . as a so in the same chap. of mat●h . we reade in the parable of the net cast into the sea , and gathering of every kind , which when it was full , they drew to shore , and sate downe and gathered the good into vessels , but cast the bad away . so ( saith our saviour verse ) shall it be at the end of the world ; the angels shall come forth , and sever the wicked from the just , and shall cast them into the furnace of fire . behold how the nearest preparation for the fire of hell is the separation of the wicked from the just . and after this followeth immediatly that dreadfull sentence of damnation , which ye shall find in matth. . . depart from me ye cursed into everlasting fire , prepared for the devill and his angels . if this be a horrid thing to consider , and which ought to make our haire stand upright , and our flesh to tremble ; let not us laugh , but feare and tremble to fall into satans hands , hearing out of the words of my text , that his only desire is to sever us from the elect and godly , to prepare us for the finall sentence of iudgment , to make us ready for the curse of god and everlasting fire of hell . for what can more plainly be understood by these words of our saviour to peter ? satan hath desired to have you , that he may sift you as wheat . what doth the husbandman , when he sifteth his wheat , but with the help of the wind separate the chaffe from the good grane ? even so the devill striveth and endeavoureth to sift us as wheat ; which is as much as to say , to separate us from the elect and chosen people of the lord , from the good laws of god , from the good and wholesome doctrine of the church . this was the only endeavour of satan the night of the passion of our lord , to sever and separate not only peter , but the rest of the disciples from the company of their master like chaffe from the true grane : who said of himselfe , that he was the grane that was to be buried in the earth , that afterwards he might spring up again with great increase for all his church . o if every christian soule would take this point to consideration , how the devill desireth and endeavoureth to sever us like chaffe , fit for nothing but for the fire , and for that dreadfull sentence of damnation , depart from me ye cursed into everlasting fire ; doubtles we would feare to commit the sins which daily we commit , doubtles we would tremble to yeeld to the power of such a tyrant ; doubtlesse we would take no rest in sin as we do , if we did but consider that by it we are become dry chaffe separated from the heavenly grane our saviour christ , severed from all those fruitfull granes and members of the church , who standing on the right hand shall through their fruitfull faith at last be laid up in that storehouse of everlasting blisse and felicity ; when the sinner like chaffe already severed from the grane by the devils endeavours , expecteth nothing but death to burn for ever . in the chap. of judges and ver. i have observed a pretty history for this purpose , where the scripture speaking of a battaile fought betwixt the gileadites and the ephraimites saith , that the men of gilead smote ephraim , and put the ephraimites to flight towards the river of jordan , and the gileadites tooke the passages of jordan before the ephraimites ; and it was so that when those ephraimites which were escaped , said , let me go over , that the man of gilead said unto him , art thou an ephraimite ? if he said nay . then said they unto him , say now shibbobeth ; and he said sibboleth ; for he could not frame to pronounce it right ; then they tooke him and slew him at the passage of jordan , and there fell at that time of the ephraimites fourty and two thousand . dearely beloved , two things i would wish you to note in this history of holy scripture . the first , that at the passages over jordan these ephraimites were examined who they were . secondly , that because they could not say shibboleth , but insteed of it they said sibboleth , therefore they were slaine . shibboleth , according to the true translation signisieth an eare of corne . and sibboleth signifieth the chaffe or the straw that remaineth when the corne is separated from it . so that we find that the sword killed all such as could not say shibboleth or eare of corne , but instead of it pronounced sibboleth , straw or chaffe separated from the corne . o christian and devout soule , take out of this a lesson of morality , and judge thy selfe a rebellious ep●raimite , always warring against thy god and maker . when thou sinnest , what doest thou but rebell against thy creator ? who at last will be too hard for thee . but when ? when he shall meet thee at the passage over jordan , that is , when as water thou shalt slide away . omnes morimur & quasi aqua dilabimur , we do all dye , and like water slide and fall away . o what a day will that be , when thy soule is to passe away from thy body ? when thy soule is to passe over from this world to the other yet never seen ? o then shall meet thee the true gileadite , against whom thou hast rebelliously fought with the sword of iustice in his hand ; then shall begin thy tryall for thy life or death of thy soule , then shalt thou be commanded to say shibboleth , to say if truely thou beest an ear full of weighty and fruitfull grane of fruitfull faith : but if thou canst not say but sibboleth , that thou art fruitlesse , that thou art a light straw , a little chaffe separated from the true grane christ iesus ; then expect the wrath of god , expect the the bloud of his sword of iustice , expect if he find thee among the wicked separated from the good , that this thy being sifted , this division and separation of thee from the just and righteous shall be a fore-running messenger of that finall sentence of damnation , depart from me you cursed into everlasting fire . god forbid that in this congregation there be any such chaffe , any such dry straw separated from the fruitfull granes of the church , and fit only for the flames of hel. i hope , the devill hath not so far prevailed with any . but of my selfe with shame ( i may say ) that i have been that rebellious ephraimite , that have almost years warred obstinatly against my lord and maker . i am that wicked ephraimite , not able to pronounce since my first use of reason this word shiboleth , not able to say i had ever any fruitfull faith , or have ever been a f●uitful grane , but have always pronounced sibboleth , have alwayes beene like bran sifted from the white flower , like chaffe separated from the grane , fit onely for the fire of hell . for what fruitfull faith could be in me , that instead of worshipping only my god and lord , have bowed my knee so often to worship for god a peece of bread , according to that damnable doctrine of the papists ( which now i abjure and renounce ) who teach that in their communion is no substance of bread or wine , but the true reall and physicall body and bloud of christ ? a thing so against scripture , which teacheth that christ since his glorious ascension can be no more upon the earth , much lesse in severall places and severall peeces of bread , but that he must be in heaven , untill that last iudgment day , as ye shall find in the chap. of the acts in the , . vers. saying , and hee shal sena jesus christ , which before was preached unto you , whom the heavens must receive untill the time of restitution of all things , which god hath spoken by the mouth of all his holy prophets , since the world began . what fruitfull faith could be in me , who so often have kneeled to images , worshipped them , burnt franckincense before them , and praid unto them , so contrary to the commandements of god ? thou shalt not make unto thee any graven image or any likenesse of any thing that is in heaven above . thou shalt not bow downe unto them ? so contrary , i say , to holy scripture , which teacheth that no saints are to be called upon , no saints are to be mediators between us and god , but only iesus christ , as ye shall find in the epistle of paul to tim. in the chap. and verse , for there is one god , and one mediator between god and man , the man christ jesus . what fruitfull faith hath been in mee , who have beleeved and taught a purgatory , a place of satisfaction for sins , derogating by this most damnable doctrin from the infinity of christs satisfaction , who had not aboundantly nor infinitly satisfied for us , if we our selves ought in fire and torments to adde satisfaction to the satisfaction made by his most pretious bloud . o good god , how do i now perceive my self to have been sequestred from thy just and righteous beleevers ! to have beene sequestred from thy true apostolike and primitive church , to have be●n sifted like branne from the flower , like chaffe from the corne . o most mercifull father , if in these yeares , i had met with thee at the passage of jordan , at the passage of my soule from my body , not being able to say shibboleth , what could i have expected but to feele the smart of thy sword , to receive the wound of everlasting death , to heare that dreadful curse of thine , depart from me you cursed into everlasting fire ? but think not , dearely beloved , that satans cruelty is satisfied with thus separating a sinner like chaffe from the corne , by making him ready for hell fire ; o yet his cruelty goeth forward , yet he sifteth further a soule . though properly to sift in our english tongue , be to sift the flower from the branne ; yet this word sifting , in greek is more emphaticall , for the true word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in greek , according to m. cameron's explication , signifieth cribrare , which as he saith , containeth two things , to wit , illa concussio & agitatio , that thrashing and beating of the wheat ; and also illa divisio & separatio , that division and separation of the chaffe f●om the corne . so by satan's sifting a soule as wheat , we must know , that he is not contented to separate a soule from the church , and the fruitfull granes and members of it , yet his cruelty goeth forward , for he knoweth gods mercies are great , and touch the soule of a sinner daily to bring him to repentance ; therefore he desireth our perseverance in sin , our obstinacy and hardnesse , that we may no way return unto our lord . he useth yet more tyranny over us by sifting us ; he beateth us yet with blows , even as the corn is beaten with the flaile ; with one blow hee beateth out our eyes , that we may not see the hideous estate we are in . with another blow he striketh at our tongues , and breaketh the mouths of our hearts , that we may not call upon god for helpe and succour ; with another blow he shuts up our eares , that we may not heare nor give eare to the truth when it is preached . even as a captaine when he besiegeth a castle , taketh up al the high ways , wherby any maintenance or provision may come to these within the castle ; so doth this cruell enemy of ma●kind , when he hath separated a soule from the good and righteous , he shuts up all the high wayes , which are the mouth of the heart , the hearing of it , the eyes of the understanding , that so no maintenance , nor spirituall food may enter into it . this was figured in mark . . . where it is said that one of the multitude brought unto our saviour , his son which had a dumb spirit : and he said , whersoever he taketh him , he teareth him , and he fometh , & gnasheth with his teeth and pineth away . by this dumb devill spiritually is to be understood the effect which the devill worketh in a soule , which he hath once possessed , making it dumb and speechlesse , that it may not cry out to the lord , nor acknowledge its sins with one peccavi . and many of the fathers upon the explication of this dumbe spirit , say that it was also deaf and blind , to signifie the two other effects , which the devill worketh in a soule , which he hath once got into his power . this same destruction of a soule according to the fathers exposition was signified by that deaf and dumbe man , whom our saviour cured , as ye may read mark . , , . and he took him aside from the multitude ; and put his fingers into his eares , and he spit , and touched his tongue ; and looking up to heaven , he sighed , and saith unto him , ephphatha , that is , be opened . and strait way his eares were opened , & the string of his tongue was loosed , and he speake plaine . in the of dan ver. you shall find a like figure of this cruell tyrant , where daniel declaring a dreame and vision which he had , faith , and behold another beast , a second like to a beare , and it raised up it selfe on one side , and it had three ribs in the mouth between the teeth of it , and they said thus unto it , arise , devore much flesh . although s. hierom by this ugly beast doth understand the kingdom of the persians , and by those ribs and set of teeth between rib and rib , expoundeth the empires of the babylonians , persians and medes ; yet richardus de sancto victore , and many fathers in a spirituall sense , declare this ugly beare to be a true portraicture of the malicious spite of the devill , who with set and orders of teeth devoureth and destroyeth the three noble powers , wherewith the soule doth spiritually speake , see , and heare . and truly in my mind , no beast is a more proper embleme of the devill , than the beare , if we consider well what aristotle in his book de histor. animal . and chap. writeth of this beast , which is that he eateth of all things ▪ of the fruits of trees , of herbes , of bees and honey , of little amits , and their egs , yea of your shell fishes , and also of flesh . a strange quality , proper only to this beast ! for if the lyon eat flesh , he eateth not hay , grasse nor hearbs ; and the oxe that eateth hay and grasse eateth not flesh , only the beare eateth of all sorts , and with this quality resembleth the devill more than any other beast . for the devill devoureth and eateth of all ; if a man be given to the flesh , there is the devill sporting also himselfe with those fleshy thoughts : if like an eremite one feed of hearbes only ; there also wil satan be endeavouring in the wildernes to overthrow those that hide themselves there , flying from the vanities of the world , as he hath tempted and overthrown many such . if one say , he is so abstinent that he will not eat any flesh , but feed only upon fish , as some monkes and fryars do amongst your papists ; o how freely doth the devill feed also with them , and for all their boasting of their abstinence , blindeth them and maketh them commit most horrid and enormous sins of the flesh and idolatry , as mine owne sight and knowledge can testifie . if one like a little amit in the earth , humble himself so deeply as to confesse and acknowledge himselfe dust and clay , and to conceipt most lowly of himselfe ; there also will satan feed , untill he make him proud of his own low and humble conceipt . if like a bee feeding upon the sweetnesse of hony any one be in the church feeding upon sweetnesse of prayer and contemplation , delighting with the sweetnesse of singing prayse and psalmes unto the lord ; there also will this beare the devill strive to feed , untill he tempts with some foolish and idle thoughts . in all like a beare feeding of all sorts , and therefore may well be compared to that beare which daniell saw , rising up to devoure much flesh . and as that beare had three set or sorts of teeth to devoure the three empires of the babylonians , persians and medes ; even so hath the devill three severall sorts of warlike engins to destroy and overthrow those three forts and castles of our soule , to wit , the sight , speach and hearing , that so no reliefe may come from god to that wretched sinner , whom he hath once possessed . first he maketh us dumb , that we may not open our mouths to confesse and acknowledge before god the grievousnesse of our sins , nor crie out for help with our hearts to our only mediatour iesus christ . have not ye observed a wolfe , when he hath seized upon a little lambe and sequestred it from the flock and shepheard ; how the first thing he doth , is to strangle it in the throat , that it may not bale nor cry out and be rescued by the shepheard ? even so doth the devill , when he hath got a soule from the flock of christ : the first thing he doth is to strangle it , that it may not speake , nor cry out to him that said by s. john , ego sum pastor bonus , i am the good pastor and shepheard : for he knoweth there is no better way , no surer remedy for us , than to acknowledge and confesse to god our grievous sins ; as david saith in the psalme and verse , i said , i will confesse my sins unto the lord ; and so thou forgavest the wickednesse of my sin . he knoweth that god will have a sinner accuse himselfe , confesse his sins before him , and that this was one of the first lessons that ever god taught in this world , as ye may observe in the third chapter of genesis and verse , where we read that when adam had sinned , god came down into paradise , and called upon him , saying , where art thou ? not that god was ignorant where adam was , nor that adam could hide himselfe from the sight of god : but god called him and asked him , where he was , because he would have adam accuse himself , confesse and acknowledge his nakednesse , and the sin he had fallen into ; for to teach all wretched and miserable sinners to confesse and acknowledge their sins and miseries before their lord . o this satan knoweth to be the chiefe remedy , the beast ease for an afflicted soule ! therefore hee striketh his first blow at the mouth of the heart , that there may sound no act of repentance , nor the sinner may have a tongue to confesse and acknowledge himselfe to have wickedly offended his lord and maker . o the devill knoweth that nothing endangereth more a soule in sin than dumbnesse and silence ! as david also testifieth in the same psalme and verse , saying , for while i held my tongue , my bones consumed away . o how doth a sinner pine and consume away for want of crying out to the lord , for want of acknowledging his own wretched estate ! o dearely beloved , make use of this doctrine , and whensoever ye find your selves to have been carried away by satan , forget not your tongues , be not dumbe , acknowledge presently your iniquities before the lord , touch with your tongues the leper and sores of your soules , let not them fester for want of a tongue to heale them . remember when ye are in sin , ye are as the psalmist saith , like beasts without reason . o shew at least to have that small sense and reason , which many beasts and a dog hath , who when he is bitten and full of soares , with his tongue only preserveth his soares from festering . even so do thou poore and wretched sinner , when thy soule is bitten with the first set of teeth of this cruell beare , lift up thy heart unto thy lord , acknowledge and confesse thy sins before him , with thy tongue preserve thy soule from inward festering . remember that god will have thee confesse thy iniquity and aske pardon of him . be not therefore dumbe , o sinner i ( if any there be besides my selfe in this congregation ) say with david , i will confesse my sinnes unto the lord ; cry out with the prodigall son in the chapter of luke and . verse , father i have sinned against heaven , and before thee . remember thou hast a heavenly shepheard above , iesus christ : bale and cry out unto him like the little lambe , that is set upon by the ravenous wolfe . be sure thou beest not mute nor dumbe : be sure the devill take not from thee the use of thy tongue . o a man that is fallen into a deep water , hath hopes of life if the water reach but to his knees , or to his breast , or to his shoulders ; but if once it reach to enter into his mouth to choke him , eminent is the danger he is in . even so if a sinner be plunged and drowned so deepely into the depth of sin , that it hath reached to his mouth , that it once hinder his tongue from confessing his wickednesse , and from crying out to god ; great danger is he in . feare this danger , o beloved ; feare that the mouth of your hearts be not stopped by satan , that by this high way which leadeth to the inward castle of your soule , all ammunition , all helpe and succour from above bee not stopped and robbed for want of acknowledging your sins , and crying out unto your lord for present aide and relief . and so much for this . the second blow which the devill striketh at a sinner , is to beat out his eyes and to blind him , that he may not see the danger he is in , nor his own wretched and miserable estate , as david affirmeth in the psal. and . verse , saying , my heart panteth , my strength hath failed me , and the sight of mine eyes is gone from mee . and again in the psalme and verse he saith , innumerable troubles are come about me ; my sinnes have taken such hold upon me , that i am not able to look up . o the devid knoweth very well , that if a sinner did but see the miserable and wretched estate his soule is in , he would make hast to returne unto his lord ; therefore he blindeth him that he may run head-long down to hell . he dealeth with a sinner as cruelly as nabuchadnezzar king of babell dealt with zedekiah , as ye may read in the of kings , chapter and verse , and they slew the sons of zedekiah before his eyes , and put out the eyes of zedekiah , and bound him in chaines and carried him to babell . even so doth the devill with a sinner , he beateth out his eyes , bindeth him in chaines , and so carrieth him to babell , to a chaos of confusion . this a sinner will not beleeve , but runs forward with more and more delight in his iniquities ; he thinkes , because he enjoyeth his corporall sight , that his soule is not blinded . tell me then , if a man should be in so desperate a case , as running a long a street , and all crying out unto him and saying , o man art thou mad , doest thou not see such an one thine enemy standing before thee with his sword drawn to kill thee ? if neverthelesse and for all these cries , this man should run towards the sword ; would not we say that he is mad , or rather blind and not able to see the sword before him ? o dearely beloved ▪ this is no sporting matter ; when we offend the lord , we are surely blind ; if we were not , how would we dare to runne upon the sword which the iustice of god hath drawn against us ? if we will not believe this , let us but turne to the psalme of david , and read there the , , and verses , where we shall find these words , god is a righteous judge , strong and patient , and god is provoked every day ; if a man will not turne , he will whet his sword , he hath bent his bow , and made it ready ; he hath prepared for him the instruments of death . behold a sword a whetting for us to run us thorow , a bow bent to shoot at us , other instruments prepared only for our death and destruction . and yet we will not see them , we run upon them : why ? because wee are blind , the devill hath deprived us of our spirituall sight : we are like that wicked and disobedient prophet balaam , of whom we read in the chapter of numbers and verse , that he was so blind that he could not see the angell of the lord standing in his way with a sword drawn in his hand ; the words are these , and when the asse saw the angel of the lord stand in the way , and his sword drawne in his hand , the asse turned out of the way , and went into the field , but balaam smote the asse to turne her into the way . lo here , how a simple and silly asse by gods permission , espyeth the sword of the lord drawn against a sinner and wicked priest , to teach us , how those that are simple and humble in their own conceipts , see the dangers that a sinner runs into by sin : but the proud and stubborne delinquent against gods laws , will not see these dangers . because alas he is blind , the devill hath pulled out the eyes of his soule , the windows whereby the light and beames of gods mercy were wont to shine into his heart , are ●ow rammed up with lime and stone ▪ that no light may come in for a sinner to see those horrid aspids , basilisks and adders , which lye lurking and taking their repose in the close and secret chamber of his conscience . o pity ! o compassion ! if any be to be had , when a sinner is come to this misery . o dearely beloved , make good use of this doctrine , and fly from sin all your lives ; s●are to be thus blinded : pray to the lord , that though through mans frailty ye do commit a sin : o yet your sight may be left ye : one eye at least may remaine to lift up to god , to look up to him . remember how that poore and lame cripple , of whom we read in the chapter of the acts , and verse , received bodily health and strength , having no limbe to help himselfe , but was daily carried and laid at the gate of the temple ; and peter fastning his eyes upon him with john , said , looke on us . nothing was demanded of him but only the use of his eyes ; for looking only up upon peter hee was cured . o deare soule , moralize this healing of this cripple and the manner of it , and take out of it a lesson how to obtaine more easily the health of thy diseased soule . if with no limbe thou beest able to helpe thy selfe : looke up at least to god , lift up the eyes of thy heart to thy lord , pray dayly to him that thy sight may not faile in thy inward man ; pray that the devill may not blind thee howsoever , but that thou mayest see the enormity and hideousnesse of thy sin , the instruments of death which god hath prepared against thee , the sword of his iustice drawn , the bow of his wrath and anger bent ; that thus having eyes left thee to see those dangers , thou mayest like this cripple , as he looked up to peter and john , and received bodily health : so thou also by casting an eye up to the lord , by opening the the window of thy heart mayest let in the light of gods mercy to shine within thee , and mayest receive the spirituall health of thy leprous and diseased soule . and so much for this . the last and deadliest blow , which the devill with his heavy stayle striketh at a soule , is in the eares , wherewith hee fells him quite down and layes him flat to the ground , taking his hearing quite from him , and making him deafe , that hee may not heare the word of the lord , nor hearken to any comfortable tydings of his salvation . of the wretched sinners deafenes against the word of god , paul spoke in the second epistle to timothy in the chapter and verse , saying , and they shall turne away their eares from the truth and shall be turned unto fables . of this sort of sinners , an ancient father , clenent alexandranus in his exhortation to the greckes and gentiles speaketh thus , coelum fecistis scenam , & deus factus est vobis actus : ye have made a sport and play of heaven , and god himself is become at act or comedy unto ye . but you will say , dearely beloved , what meaneth this ancient author by these words ? an example will declare his mind better . have not you marked in these playes here about the city ? how sometimes one commeth out upon the stage , with a crowne and kingly diadem upon his head , and with a scepter in his hand , granting princely favours , and highly rewarding those that have been dutiful and loyall subjects unto him ? another you shall see come out upon the same stage with a sword drawn , all bloudy , with streams of bloud trickling down from his head to his feet , as if he had been wounded in some fierce and desperate combate . then you shal see sometimes over the stage the heavens open , great glory of angels appearing , and one descending in a cloud . somtimes you shall see from under the stage ascend a smoak of fire and brimstone , and a devill leap up in such a shape as may suffice to terrifie you . at all this you laugh , you hold it but a fable . the king you see come out , you respect not , because you know he is none . the other that is wounded and all bloudy , you pity not , because you know that bloud is not true but painted bloud . the glory you see and the angels in it , do no way entice you to it , because you know it is but fained : the fire and brimstone , and ugly sight of devils that come upon the stage do nothing terrifie you . why ? because you know all is salfe , that there is no hell , nor any true devill , but only a representation of it : so that you sport and laugh at all . now then let us apply these words and this similitude of clement alexandrinus to those deafe sinners , who , as paul saith , turn away their eares from the truth , and are turned unto fables . these when they come to heare the word of the lord , will not heare it with their hearts , but make a play sport of it . when they heare the preacher set forth the might and power of that king of kings , and creator of all things , who will glorifie his elect servants with everlasting blisse and happinesse ; like atheists they laugh at it , and iudge of this eternall king as of a king in a play . when they heare the preacher teach , how iesus christ was whipped , reviled , stroken , smitten and crowned with thornes , nayled with nailes , pierced with a speare for their sins ; their hearts will not heare it , they make sport of it , they are not moved to love so loving a saviour and mediator who with the price of his own bloud , made an aboundant and copious satisfaction for our sins . when they heare the preacher teach the glory of heaven , the quires of angels there , that everlasting rest without any sob or teares , without any cold , hunger , or thirst , they will not heare it to beleeve , they judge of it , as of the glory in a play upon a stage , and like epicureans eate , drink and riot saying , — post mortem nulla voluptas . they think that their soules after death like beasts shall be dissolved into the aire to nothing . when they heare a preacher bring out upon the stage in the pulpit , and set before a great assembly the deepe pits of hell , the legions of fierce and cruell divels there , the always burning fire and brimstone , the everlasting broiling there , the horrid gnashing of teeth , the paines and torments due to their sins , if they turne not to god ; alas they will not heare it with their heart , they thinke it is but a hell of a play , they are turned unto fables , they make a sport of all , they make an act or play of god , they think all fained , they heare it with their corporall eares , but with the cares of their soule , they will not hearken unto it ; they make themselves the actors of the fooles part in this sport and play , which they make of god and heaven . why ? because the devill hath made them deafe . this is his chiefe way , he knoweth , though it be damb or blind , yet by hearing the word of the lord with a well dis●●sed heart it may receive some seed of a fruitfull faith , as s. paul taught the romanes in the chap. and vers . saying , so then faith cometh by hearing , and hearing by the word of god . this is the devils feare , and therefore he shutteth up their eares , that no maintenance that way , no succour , no reliefe may come unto the soule . with this he maketh them groan under his yoke , with this he maketh them slaves unto him . in deut. . . you shall find that god gave a command of release , saying , and if thy brother , an hebrew man , or an hebrew woman be sold unto thee , and serve thee six years , then in the seventh yeare thou shalt let him go free from thee . and lower , . v. god commanded thus ; and it shall be , if he say unto thee , i will not go away from thee , because he loveth thee and thine house , because he is well with thee . then shalt thou take an aule , and thrust it thorough his eare unto the doore , and he shall be thy servant for ever . in a morall and spirituall sense , learn here , deare brethren , how as god commanded a release for debts and for servants , so doubtlesse he expecteth that thy soule shall not be always under any other master but himself . if therfore the devill have been thy master for some time , thinke for a release , think of releasing thy self from him ; do not say , deare soule , unto the devill , i will not go away from thee , because i love thee , because i am well with thee ; which if thou doest , then will satan make use of this law of god for himselfe and for his own en●s ; then will he marke thee in the eares for a perpetuall slave , with an aule he will boare thine eares thorow , and fasten them to a wall , to that wall which thy iniquities have put between thee and god ; he will keep thee for his slave , if ever he marke thee in thy eares , he will take thy hearing from thee , that thou mayest not heare any goodnesse , nor make good use of any . o what misery is a sinner in , when he commeth to lose his hearing ! abhorre from sin , dearely beloved , least ye fall thus into slavery under the tyranny of satan ; if ye have not found your selves so far gone , nor so far ensnared by the devill , as he doth ensnare others , renounce him at his first assaults , least he encroach upon the mouth of your heart and soule , upon the eyes and eares of it , making yee dumb , deaf and blind . o take example by me , who have had experience of these blows , who have been flailed , beaten and thrashed by this cruell enemy ; with one blow i have been left speechlesse and dumb almost years ; i have not had a tongue till this day , to confesse before god my iniquities , my idolatries , my superstitions , my disloyalties to my king , the lords annoynted . o i have been blind , & wilfully blind , and would not see my errors , the errors of the whore of babylon . true it is , many years ago by reading authors and the grounds of our true protestant religion ; i did see the light of it , the truth of it , the sincere , pure and candid doctrine of it : but yet with the eyes of my soule i would not see it . i was like a foule and ugly monky , who when he chanceth to see his foule shape , his deformed feet in a pure and cristall looking-glasse , rageth , and flingeth at the glasse and teareth it in pieces , because it representes unto him his own deformity . even so have i done , dearely beloved , these many yeares . when i read the pure and christall doctrine of our church , which teacheth even what christ taught peter and his disciples to acknowledge a supremacy next to god to caesar , by taking mony out of a fishes belly , and sending it for trib te to caesar , a lesson for all subjects ( yea for the popes themselves who can be no better than christ and peter ) to acknowledge their duty and allegiance next to god unto their kings , and princes . but when i saw by this cleare doctrine my ugly shape of a disloyall , disobedient and trecherous monster , nourished with the venemous and poysoned milk of the whore of babylon , which teacheth her popes to be above all temporall princes , and no wayes bound to pay them tribute ; o how would i fly and fling like a monky at the christall glasse of the protestant doctrin , that thus represented unto me mine own monstrous shape . o when i used to read & study the grounds of the popish transubstantiation , and found them groundlesse , saying , that one body may be in places , nay in a . and upon that salfe ground proving that christs body may be really present in the sacrament in a thousand places at one time , & at the same time also in heaven : how clearely did i see the contrary in the christall glasse of our churches doctrine ? for if christs body being a naturall and physicall body can be at one time in severall places ; then at one time also it may be subject to severall and contrary accidents , it may bee hot and cold at once , for it may bee in a hot and cold place at one time , it may bee also stabbed in one place ( as the papists confesse it hath been by jews ) and in another place at the same time it may not be stabbed ; so then contradictories simul & semel are true , and truly verified of the same body , it is stabbed and it is not stabbed . also in one place it may bee be gnawn and devoured by vermin , mice or worms : and in another place at the same time it may not be gnawn : as my self can witnes , who saying masse one day in the west indias , in a town called portabel , years ago , after i had consecrated the bread or wafer host upon the altar , making a short mentall prayer with mine eyes shut , which they call the memento for the dead , suddainly came upon the altar a mouse , and stole away the sacrament . i opening mine eyes , and missing it before me , began to be troubled , and looking about on one side , i saw the vermin running away with the bread . i stirred up the people of the church , who running to me caused candles to be lighted , and with another priest searched all the holes that were in the wall behind the altar , and at last found the sacrament gnawn , and halfe eaten up . the halfe part of it the priest tooke out and carrying it to the altar in procession , lifted it up to be adored , with knocking of breasts by the common people . behold here according to the damnable doctrin of the papists , christ's body is gnawn by a creature , and it is not gnawn ; for they say that the body of christ is truly and really tetus in toto & totus in qualibet parte , all in all , and all and whole in every little part . then if this be true , christ was whole and entire in that part which was devoured , and he was also whole and entire in the part which was left ; so he was eaten and gnawne , and he was not eaten and gnawne . here are two contradictories truly verified at one time against the light of reason and phylosophy : besides the absurdity which followeth , that christ should leave his body to be so devoured by vermin and dumb beasts all these absurdities and monstruous shapes of popish doctrin , i well perceived and viewe● in the pure christall glasse of our protestant doctrin : and yet like a beast i would fling at this cleere glasse , that thus represented my popish errorus unto me ; i would spitefully oppose the true sense and figurative meaning of our saviour , when he said , this is my body . yea comming into england with a purpose to conforme my selfe to the truth , & having met here with a learned treatise of one master stephen vassall against this damnable doctrin of transubstantiation , which he directed to one mistris bury a gentlewoman , seduced and blinded by a popish priest ; i took upon me for some worldly and temporall respects to some friends , to answer his learned grounds and reasons against mine own conscience : and though in his cleare doctrine i well perceived the ugly and monstruous shape of mine own idolatrous and defiled soule ; yet did i fling and fly at the glasse like a monky . why ? because i was blinded by satan , the window of my soule was rammed up by the devil , that no light might enter into it . i have been that false and disobedient priest balaam , so blind that i would not see the dangers of my soule neere yeares : but though the sword of gods iustice hath-beene drawne against me , though his bow hath been bent to kill me , and many instruments of death prepared against me , yet would i wilfully run on my ways to curse the good and elect people of the lord , to oppose the true , ancient and apostolike church of england . true it is i have heard much good doctrin preached , repre●enting unto me these dangers which my soule was in ; i have heard that if wilfully , i should have died in that wretched estate , my soule would have been plunged into the deepest and bottomlesse pits of hell ; i have heard much pre●ching of the me cies of god , of the glory of heaven , of the paines of hell : yet all this i have heard as a play and sport of pastime , not hearing it with my soule inwardly , but only with my outward eares . i have heard that for god we must leave all in the world , both kindred , father , mother , preferments and wealth : yet i would not heare this to any purpose : i was loath to forsake all my kin●ed , who are papists : i was loath to forsake that meanes which i have had from them , and now must lose it : i was loath to see my selfe in want and poverty . o i knew , my kinred and best friends would cry out , shame upon me , and would threaten to kill me : all these worldly and temporall respects shut up my eares and made me deafe against the truth , which teacheth that it is better to live here in want and poverty , than to broyle for ever in hell ; that it is better to forsake here and abandon all flesh and blood , brothers , sisters , and kinred , than to go with them to everlasting paines and torment . christ himselfe teacheth us that we must not feare them that can hurt out bodies , but can do no harme at all unto our soules , and that we must feare only him that can cast our soules into the fire of hell . this it is , o lord ! which now maketh me feare ; thy might , thy power and wrath i feare : my soule it is that hencef●rth i will tender ; for this iewell i for sake this day all the world , for my soule 's sake i take my leave this day of all my kinred and dearest friends . awake , awake my soule , and like abraham leave now thy flesh and bloud , that thou mayst become rich and great in the sight of thy lord . away all feares , away all humane and temporall respects , away to much love of worldly pelse . o lord i for thy sake i hate and leave this day that meanes , which hither to from papists i have received . o lord ! i know they threaten my destruction , but into thy hands do i this day commend my spirit . o let that be safe i though here my body be mangled and torne into thousand pieces , do thou protect me , and i will feare no enemies ; do thou continue thy mercies to me , and i with david will sing and teach them for ever . now , dearely beloved , i have disclosed unto you the miseries of a wretched sinner ; the cruelty and unsatiable tyranny of satan over those that he sifts away from the fruitfull granes of christ's church ; i have discovered unto you the heavy blows he giveth them , and have made my self a president of so miserable and wretched an estate . now give eare , i beseech you , to the second poi●t of my text , where christ having told peter , how satan desired to have him , that he might sift him as wheat , christ comforted him presently , saying , but i have prayed for thee that thy faith faile not : for to teach us , that though we be never so tyrannized by satan , never so abused and beaten , never so dumb , so blind and so deafe ; yet the mercies of god are able to relieve us : and god himselfe would not be mercifull and omnipotent , if any miseries of ours , ( how great soever ) should prevaile or exceed the power of his mercies : nay when by sin we are most wretched and most forlorn , then doth god shew most the power of his sweet and comfortable mercies , and forgetteth not only , but a yeares ill spent in sin and iniquity , as david teacheth us , psalm . . , . saying , thou turnest man to destruction , again thou sayest , come again ye child en of men , for a thousand yeares in thy sight are but as yesterday . behold , though a man be turned to destruction , though a soule be quite lost , utterly defaced and spoyled : yet come again ye children of men , let but these destroyed and forlorne soul●s turne again unto the lord , and a thousand years ill spent in sinnes and iniquities shall bee pardoned so easily , that they shall seeme but as one day ill spent ; for god is mercifull and will make the least that may bee made of our sinnes , if from our hearts wee turn unto him . nay when most we offend him , then chiefly doth he strive with his mercies to allure us unto him . by the greatnesse of his mercies he striveth to shew himselfe our god and saviour , as i have observed in that answer which he sent unto john in the of mat. where john sent two of his disciples to know of him , if he were the messias and saviour of the world whom they expected ; to which message our saviour made no other answer , but that of the verse , saying , the blind receive their sight , and the lame walke , the lepers are cleansed , and the deaf heare , the dead are raised up , and the poore have the gospel preached unto them . the only way to know that christ is a saviour , is by seeing his works of mercy , either spirituall or corporall ; for by the blind which he corporally and spiritually cureth , by the leprous soules and bodies which he cleanseth , by the deaf to whom he restoreth corporall and spirituall hearing , by the dead in soule and body whom he raiseth up ; he is sufficiently known to be a true messias , a true saviour , a most loving and mercifull father . and much more by using these mercies , when least we deserve them , when furthest we are from him , when most grievously we offend him ; for then it is that he striveth with the power of his mercy , to prevaile against the power of satan . in the chap. of matth. . & verses , this may casily be observed , where it is said , then the pharisees went out , and held a councell against him , how they might destroy him . behold here wretched sinners , the instruments of the devill , united and confederate against our saviour . what doth he unto them ? doth he destroy them ? doth he poure down fiery darts upon them ? no . what then doth he ? read forward the . verse , and ye shall see what he doth , and when jesus knew it he withdrew himselfe from thence , and great multitudes , followed him , and he healed them all . when most they strive against him to offend him , then both he cure and heale their infirmities ; for to reach us that he is so mercifull a father , that he holdeth it a disparagement to his great goodnesse , that our wickednesse should be greater than his mercies , that when most we offend him , than doth he most mercifully cure and heale the lepers and diseases of our afflicted soules . so in the of exodus , you shall find the mercies of god striving with the wickednesse of men ; for whilest the israelites withdraw themselves from god at the foot of the mountain , worshiping a golden calf●… god on the top of the mountaine is ordering a law for them to bring them to righteousnesse and to the port of true salvation . in the chap. of the acts there also ye shall find a strong encounter between the malice of a wicked finner and the kindne●…e and mercy of god ; for whilest saul breathing out threatnings and slaughter against the disciples of the lord goeth to the high priest and desireth of him letters to damascus to the synagogues , that if he sound any followers of christ , men or women , he might bring them bound unto jerusalem . then at that very time strives god with his mercies for the upper hand , as you may read in the verse , and suddainely there shined round about him a light from heaven . and gods mercies prevailing against sauls stubbornes from a wicked sinner , from a wicked persecutor he was made an apostle , and a chosen vessell to beare the name of the lord before the gentiles , the kings , and the children of israel . o how doth the prophet hosea in the chap. of his prophecies in the and ver. teach the truth of this doctrin ! saying , and i will visite upon her the dayes of baal●m , wherein she burnt incense to them , and she decked her self with her carrings and her jewels , and she went after her lovers , and forgate me , saith the lord . behold here a harlot , a soule most abommable , given to idolatry , burning incense before her idols , following her pleasures , the vanities of the world , decking and trimming up her selfe to entice and allure her gallants , following her gallants and lovers , and quite forgetting her lord and god . but what will god do now with this lewd harlot , with this abominable soule ? will he d●stroy her ? will he shew the strength and power of his justice against her ? o no! heare what followeth in the verse , therfore , behold , i will allure ●●r , and bring her into the wildernesse and speak comfortably unto her . she shall not thinke that her wickednesse can be greater than my mercies : when she most flies from me , then will i most allure her . behold here , dearely beloved , the good nature of our good god , who like unto a su●er and wooer , when his mistris most disdaineth him , wooeth her more , allureth her with faire and courteous promises . even so doth god with a soule , when we follow most the vices of our heart , the vanities of the world , seeking to please our senses and bellies , more than the lord , disdaining and contemning our god and maker ; then doth he wooe our soules , then doth he allure them , then doth he bring them into the wildernesse from all occasions of pride , of selfe-love , of vanities and pstimes : there when he hath got them from the worldly pleasures , doth he speak comfortably unto them . o soule ! saith he , why dost thou follow any lovers but me ? there is none loveth thee better than my selfe : i have bestowed more upon thee than any adulterous lover of thine . the beauty of thy face which thou so much esteemest , is my guift . the dainties of fowle and fish , which so voluptuously thou bestowest upon thy belly , i first bestowed them upon thee . the riches of pearles , rubies , rings and diamonds , wherewith thou shewest thy selfe so faire an object to thy lovers eye , are all my gifts . the flowers of all sorts and best persumes , wherewith thou delightest so much thy senses , i gave them to thee . why then deare soule , dost thou turne from me ? why dost thou shun me for other lovers ? they carry thee to perdition , but i to blisse and happinesse ; they seek thy paines and torment , i thy rest and glory : they fall away like a flower which to day is , and to morrow will not be , but i shall remaine for ever . thus , o dearly beloved , doth god speake comfortably to a soulel thus doth he allure her , thus doth he woo and entice her , thus doth he , when furthest she flys from him , discover the riches of his mercies to her . an ancient doctor called john raulinus cluniacexsis saith , what by experience we daily know , quanto magis srigus viget , tanto magis videtur coelum stellatum , the greater the frost and cold is , the m●re bright do the star's appeare and shew themselves in the darkenesse of the night . lauretus , who borrowed his doctrine out of thomas aquinas and austin , saith also of the stars in a morall explication , stellae productae in coelo designare possunt dona spiritus sanctir , that they may be a symbole or figure of the favours and guifts of the holy ghost . what then meaneth it that these stars which are symbols of gods favours , shine brightest , when the frost and cold is greatest ? o it signifieth , that when a heart is most cold and frozen , most voyd of the heat of the love of god then doth the lord strive to shine brightest into that heart , than doth he most discover the glittering spangles of his mercy , than doth he manifest the glorious stars of his heavenly comforts ; for to teach us that none shall despaire , though never so deeply plunged into sin , though never so cruelly tyrannized by the devill : for god with his mercies can and often hath changed a wicked sinner to a holy life , and of a persecut●r and e●emy hath made a holy apostle . i cannot here passe over with silence a witty observation of chrysostome upon those words , which the angell of the lord spoke to joseph , mat. . . saying , arise and take the young childe and his mother , and fly into aegypt , and be thou there , untill i bring thee word ; for herod will secke the young childs to destroy him . vpon these words , chrysostome groundeth great admirations , wondring that god would send his only begotten son into aegypt , a countrey that above all countreys misused and kept under hard slavery gods own chosen people , not suffering them to go out , till god hardned pharaoh's heart , and moses after many wonders shewed with the hand of the lord , tooke them out of bondage . now then if this countrey was first so rebellious against god himself and his commands , how commeth it to passe , saith chrysostome , that god will trust his deare and only son jesus christ with so perfidious and disobedient a nation ? could not there be order given , that christ might bee kept from the fury of herod in any other countrey and not in aegypt , so stubborne an enemy to god and his elect people ? chrysostome answereth , o commutatio dextrae excelsi , ut popului qui a tefuerat persecutor populi primogeniti , postea sieret custos unigeniti● o wonderfull change and alteration of the right hand of the lord , saith chrysostome , that that people which before had been a persecutor and enemy of the first chosen people of god , now should be trusted with gods only son , and should be made keeper of him to desend him and protect him from the wicked plots of herod ! what is this ? but to magnifie and set out the great mercies of god , who so strangely worketh alterations in nations and in particular soules , making those his dearest friends , which were his greatest enemies and persecutors . this is the power of the mercy of god , which can prevaile against all the strength of satan , who can deliver a soule possessed by the devill and bring it to a state more happy than ever miserable it was in satans power . this the prophet micah prophecied in the chap. of his prophecies , and ver. saying , be in pain and labour to bring forth , o daughter of sion ! like a woman in travell ; for vow shalt thou go forth out of the city , and thou shalt dwell in the field , & th●u shalt go even to babylon ; there shalt thou bee delivered , there the lord shall redeeme thee from the hand of thine enemies . what greater confusion was there ever than in babylon ? what greater blindnesse than there ? what greater or crueller slavery than there ? yet saith micah , there shalt thou bee delivered , there the lord shall redeeme 〈◊〉 from thine enemies ; for to teach us , that there is no sinner so deeply drowned into the depth of sin , so bitterly beaten by satan , so hardly captivated and bound with the bonds and fetters of his iniquities , but yet the mercy of the lord is able to take him out . therefore , o dearely beloved ! make use of this doctrin & never despaire of gods savours , though ( as christ said in my text to peter ) satan sift you as wheat , separating you from the white flower of the elect and chosen p●ople ; though he separate you like chaffe from the corne , from the sin●…full granes and members of the church , by beating you as corne is beaten with the flaile , by striking out your eyes , that you may not see , by making you dumb , that you may not speake nor cry unto the lord ; by making you deaf , that you may not heare any goodnesse : yet despaire not of his mercies , for out of babylon , the place of greatest confusion , there shalt thou be delivered , saith the lord . let my conversion be a president to you of this truth , and strengthen you , that you may not despaire of gods mercies . for if i who have sucked my first milk of the whore of babylon , of the most erroneous popish doctrin , who have worshiped creatures and saints instead of my creator , who have been disloyall and treacherous to my king and countrey , who have beleeved a damnable doctrine of purgatory , derogating thereby from the infinite merits of the satisfaction of christs passion , who have superstitiously offered up a sacrifice of the masse for the quick & dead , as if the sacrifice which christ himselfe offered of his own body upon the crosse were not a sufficient sacrifice for a whole world , yea and many more worlds : if i who erroneously have beleeved that by my own works i might merit de condigno , the glory of heaven , as if any human or naturall works may work a thing supernaturall and merit a glory , which required the meanes and satisfaction of christ , not as man only , but as god and man . if i who have been almost years thus blinded , who have so many years persecuted the chosen , elect and protestant people of the lord , who have so many years been frozen and void of all heat of the love of god , who have so many years been in babylon , in confusion , and slavery ; there have been delivered , there have found the mercies of god , like stars in a winter night shining most confortably into my cold and frozen soule ! o let none despaire of the mercies of god , nor willingly fall into sin by my example , least their comming out of babylon be as hard to them as my conversion hath been to me ; but how great soever your miseries be , trust in the lord , that as he prayed for peter , that his faith might not faile , as he hath pleaded for me before his ●…ernall father : so he may also be an advocate and only mediator between god and you , when deepest you are in sin , and according to mans judgement , hardest to be brought out of it . the last point which is plainly to be observed in my text , is a precept and cōmand of our saviour to peter , contained in those words ; and when thou art converted , strengthen thy brethren . this peter did , and this all they are bound to do , who are truly converted from sin and from a wicked estate to the true knowledge of gods laws . true it is peter did fall , and did most cowardly thrice deny his master : but after our saviour looked upon him , and with one look turned his heart , then peter went out and wept bitterly . and he did not only weep and repent within himselfe , but most zealously endeavoured to strengthen his brethren , as you may observe acts . when having received the holy spirit himselfe , he preached couragiously unto the jews to convert them and strengthen them in the true faith , as you may read from the ● . to the verse , and forward , where publickly he said unto them , repent and be baptized every one of you in the name of jesus christ , for the remission of sins , and you shall receive the gift of the holy ghost . o he was a true converted man , and thought he must not be contented to be himselfe converted only , but that he was bound to convert and strengthen others . so did saul , who had been so great a persecutor , when he was truely converted , presently he strived to do good to others , as you may read acts . , . verses , and when he had received meat , he was strengthned . then was saul certaine dayes with the disciples , that were at damascus ; and strait way he preached christ in the synagogue , that he is the son of god . and further in the ver. but saul increased the more in strength , and confounded the jews that dwelt at damascus , prouing that this is very christ . behold how this converted apostle is not satisfied with his own conversion , but presently burneth with an inward zeale of communicating unto others that good which he had received from god by his conversion . your divines say , that bonum est diffusivum sui , that which is truly good in it selfe , is with a natu●all inclination to impart it selfe , yea prodigally to pou●e it self out to others . this doctrin also david teacheth us in his psal. where he repenteth himself for the adultery which he had committed , and having begged of god , that he would create in him a clean heart and renew a right spirit within him , then saith he in the verse , will i teach transgressors thy ways , and sinners shall be converted unto thee . lo how david doth not only repent himselfe , and manifest his conversion by words of sorrow and bitter compunction , but promiseth god , that he will strengthen others , by teaching them the ways of god , that also they may come to be converted . in the first chapter of the canticles ver. . you shall find a few words easy in this sense , but hard to be understood in any other , where the spouse speaking to her beloved , saith , draw me , we will run after thee ; the king hath brought me into his chamber , we will be glad and rejoyce in thee ; we will remember thy love . me thinkes , the spouse should have said , draw me , i will run after thee , the king hath brought me into his chamber . i will be glad , i will remember thy love . if one be drawn , why do many in the plurall number run ? if one be brought into the kings chamber , why be many glad and rejoyce ? o dearely beloved , it is to teach us how we ought to be have our selves , when we are truly converted . the spouso signifieth a soule wedded by faith to god the true and heavenly bridgroome ; the chamber whereinto this foule is brought , is the true church . therfore if one soule be drawn by god , many must run after this one , if one soule be brought into the true , ancient and apostolike church , many must be glad and rejoyce . why ? b●cause we must not be contented to be drawn alone from our iniquities , we must not be contented to be brought alone into the church ; we must also draw others , we must make others also rejoyce by strengthning them , by teaching them , by converting them by our words , works and good example . this is the command and precept of our saviour to peter , in the words of my text , and when thou art converted , strengthen thy brethren . this cōmand of christ , i that am this day converted & brought into the heavenly bridgrooms chamber , into his true church , must also obey . o i must not be contented to be drawn alone , i must be the cause that many may run after me . this , dearely beloved , i have begun to performe already , having brought one from the snares of popery , & strengthned one soule in the true protestant & apostolik religiō of this kingdom . this by the grace of god , both by preaching , writing and printing , i will endeavour all my life to performe by discovering and laying open to the world those rocks and quicke sands of popish doctrin , whereupon so many soules do run and are dayly cast away by the ignorance of foolish and unskilfull pilots o dearely beloved ! never were you in greater danger than at these times ; for in ireland you see how the papists threaten us with their erroneous doctrines ; here at home they secretly plot to bring in their superstitions ; therefore let me warne you this day to hoyse up your sailes and top masts , and with the gale of that heavenly spirit , of that divine blast save your soules from being splinted upon these rocks of popish superstition from being swallowed up with the quick sands of antichristian doctrin . o beloved abhor all your lives the chief and principall point of all popery , which is that false authority that supremacy which the papists give to the pope above all the church , o never admit this erroneous doctrin , nor ever thinke that christ left peter or any other to be supream head , and only head over the church , but this authority was given equally to all the apostles as ye may gather out of matth. . & last ver. where our saviour equally and with equall authority sent all his apostles to preach and teach , saying , go ye therefore and teach all nations . and further he saith , and loe i am with you alway , even unto the end of the world . behold how christ sendeth not only peter , but all his apostles to preach and teach : and saith he will bee not only with peter , but with all his apostles inspiring spiritually and instructing them all , and not peter alone , to rule and governe & feed with spirituall food his flock . if this be so , dearly beloved , never beleeve that the authority which the pope challengeth to himself over all the church is due unto him , who usurpeth his authority & seeketh by it to encroach upon kings and princes crowns , as i shall in some other occasion more largely declare . fly therefore deare soules from this chief and most dangerous rock of all popery ; and having once discovered the dangers of this false doctrin , abhor then all other erroneous doctrins of rome , which come from him that usurpeth christs own power , and challengeth it to himselfe alone . o let my conversion be your strength and comfort ! o beleeve an experienced and skilfull pilot , who hath travailed almost over all the world , and hath by experience of almost yeares discovered all those rocks and quick sands of popish errors of antichristian doctrines and superstitions , which threaten the losse and utter overthrow of your soules . o that this day i may performe what iesus said to peter , and when thou art converted , strengthen thy brethren . o let my example , dearely beloued , strengthen you all in the true protestant religion , that so i may say with the spouse , draw me and we will run , that i being drawn this day unto the true faith , yee may all run more hastily and speedily to the same ; that i being brought this day into the kings chamber , that is , into the true church , ye may all be glad and rejoyce , finding in your soules a new & greater strength to continue and dye in this ancient and apostolike church , that so we may all meet and rejoyce together after this life in another chamber of our heavenly bridegroome , in the triumphant church of heaven . amen . finis .