A23771	----	A sermon preached before the King at White Hall on Sunday Nov. 17, 1667 by Richard Allestree ... Allestree, Richard, 1619-1681. 1667 Approx. 61 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A23771 Wing A1167 ESTC R15229 12854681 ocm 12854681 94587 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 0 1.0 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 1, no. A23771) Transcribed from: (Early English Books Online ; image set 94587) Images scanned from microfilm: (Early English books, 1641-1700 ; 705:12) A sermon preached before the King at White Hall on Sunday Nov. 17, 1667 by Richard Allestree ... Allestree, Richard, 1619-1681. [2], 38 p. Printed by J. Flesher, for James Allestree ..., London : 1667. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.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. 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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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- James IV, 7 -- Sermons. Temptation -- Sermons. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached before THE KING AT WHITE HALL On Sunday Nov. 17. 1667. BY RICHARD ALLESTREE , D. D. Chaplain then in Attendance . Published by His Majestie 's Command . LONDON , Printed by J. Flesher , for James Allestree at the Rose and Crown in Duck-lane , Anno Dam. 1667. S. JAMES IV. 7. Resist the Devil , and he will flee from you . THESE words are easily resolv'd into two parts : the first , a Duty ; and the second , to incourage the performance , an assurance of an happy issue in the doing it . The 1. the Duty in these words , Resist the Devil ; the happy issue in those other , he will flee from you . For the more practical and usefull handling of these parts , I shall endeavour to doe these three things . 1. View the Enemy we are to resist , the Devil ; fee his Strengths , and what are his chief Engines , his main instruments of battery , whereby he shakes , and does endeavour to demolish the whole frame of Vertue in mens lives , shatters and throws down all Religious , holy Resolutions , and subjects men to himself and Sin. 2. See what we are to doe in opposition to all this ; and how and by what means we must resist . 3. Prove to them that do resist , the happy issue which the Text here promiseth . First of the first . Though no man can be tempted , ( so as to be foil'd by the temptation ) but he that is drawn away by his own Lust , and enticed , James I. 14. and all the blandishments of this world , all the wiles and artifices of the Prince and God of it , the Devil , are not able to betray one into sin , till his own a Lust conceive that sin , and bring it forth ; Man must be taken first in his own nets , and fall into that pit himself hath digg'd , before he can become the Devil's prey : yet Satan hath so great an hand in this affair , that the Tempter is his name and office , Matt. IV. 3. and the warre which is now before us is so purely his , that we are said to fight b , not against flesh and bloud , ( those nests and fortresses of our own Lusts ) but against Principalities and Powers , against the Rulers of the darkness of this world , against spiritual wickednesses in high places ; that is , against the Enemy here in the Text , the Devil . Now to bring about his ends upon us he hath several means . The first that I shall name is Infidelity . With this he began in Paradise , and succeeded by it ; for he had no sooner told the woman that she should c not surely die , and so made her doubt of , not believe , and consequently not fear , that which God had threatned , but she took of the forbidden fruit , and she did eat , and gave it to her husband too , and he did eat . Now if a Serpent siding with her inclination could so quickly stagger and quite overthrow her Faith ; if she , because she sees and likes a pleasing Object , can , in mere defiance of her own assured conviction , when the Revelation look'd her in the face , and God himself was scarce gone out of sight , straight give credit to a Snake , that comes and confidently gives the lie to God her Maker , offers her no proof at all of what he says , but onely flatters her desires with promises and expectations of she knows not what , a Ye shall not die , but ye shall be as Gods ; if in spite of Knowledge she turn Infidel so soon and easily : 't is no great wonder if that Serpent do , at this distance from Revelation , prevail on men , whose conversation being most with Sense , ( their satisfactions also consequently gratifying of their Sense ) they do not willingly assent to any thing but that which brings immediate evidence and attestation of the Senses , which the objects of our Faith do not , ( especially if it give check to and restrain those satisfactions , as those do ; ) on such men , I say , that do not care , nor use , in things that are against their mind , to apply the Understanding close and strongly to reflect on those considerations which should move assent , and work belief . Considerations which I dare affirm , if with sincerity adverted to , ( if there be no improbity within to trash their efficacy , no fensual inclination cherish'd that must hinder their admittance , as not being able to endure to lodge in the same breast with those persuasions , ) would make Disbelief appear not onely most imprudent , but a thing next to impossible . But in those that give themselves no leisure , have no will thus to advert , 't is not strange if , through Satan's arts , in things of this remote kind they have onely languid opinions , which sink quickly into doubts , and by degrees into flat Infidelity . S. Paul does fetch the rise of unbelief of Christianity from hence , II Cor. IV. 3 , 4. If our Gospel be hid , it is hid to them that are lost ; In whom the God of this world hath blinded their minds : that is , If the Christian Doctrine do not appear to be the truth of God to any , 't is to obstinate persons onely , whom the Devil hath besotted so with the advantages and pleasures of this world , that their affections to these will not let the other be admitted . For , That Carnal prejudice can cast a mist before the mind , or that a bright and glittering Temptation of this world may dazle it so as that it cannot see that which is most illustriously visible , we have this demonstration . Those Works which Christ and his Apostles wrought , which made the whole World , that was Heathen then , so many Millions of such distant Nations as could never meet together to conspire an universal change in their Religions , made them yet agree to lay aside their dear Gods and their dearer Vices , and doe that to embrace a Crucified Deity , a God put to a vile ignominious death , as one worse then the worst of men , and a Religion that was as much hated , counted as accursed as that God of it , He and his Doctrine crucified a like , and a Religion too that had as great severities in its Commands as in its Persecutions , that did it self enjoyn as hard and cruel things to flesh and bloud as they that hated it inflicted , the duties and the punishments equally seem executed on its followers , and a Religion , whose performances had no retributions here but fatal ones , no otherwise rewarded but with fire and faggot , and whose after-promises were most incredible : Those Works that could produce all this had certainly omnipotent conviction in them ; sure we are there must be prodigie of Miracle either in the causes , or in the effect . And yet the Scribes and Pharisees are not wrought on by them . Their carnal Prejudices would not be removed , not by the Finger of God : the mean and despicable , and , as to all their worldly expectations and affections , the unsatisfying condition of our Saviour , had so clouded all his works , and their own pride so blinded them , that they could see no argument in Miracle . Now 't is the Devil , that God of the World , that hath the power of its Glories , and the managery of its temptations , who , by raising these affections , dazles so and blinds the minds of men , that they should not believe . S. Paul affirms it : and 't is plain that Vnbelief is no one's Interest but Satan's . For it is not Man's . Not the Vertuous man's certainly : He 's concern'd as much as Happiness amounts to , to believe there is a God , whose Cares and Providence watch over him , whose Ears and Arms are open to him , whose Bowells yearn for him , whose Bloud did purchase him , whose everlasting Blessednesses do await him . 'T is his Interest to trust that Vertue , which the World so scorns or pitties , was yet worthy God should be incarnated to teach it , die to purifie us into it , and will raise us up again to cro●n it . Neither is this Unbelief Man's real Interest , abstracting from these prejudices of Religion . For if it were Man's real Interest , then it were every man's wisest course to pursue that Interest . But if every man did so , and should persuade himself into Infidelity , and that Religion and a Deity were but dreams or artifices , and so arrive so farr as to have no fear of God , nor sense of Honestie or Vertue , the whole world must needs return into the first confusions of its Chaos : Villany and Rapine would have right . When those Mounds are thrown down , there is nothing that can hinder but that every man may lawfully break in upon and invade every thing . There is no fence to guard thy Coffers nor thy Bed , no nor thy very Breast : rather indeed there can be nothing thine . This is , 't is true , Leviathan's state of Nature ; and 't is so indeed with the Leviathans of Sea and Land , the wilde Beasts of the Deep and of the Desert . But to prevent the necessary and essential mischiefs of this state amongst us Men , He will have Nature to have taught us to make Pacts and Oaths : but if there 's no such thing as Vertue or Religion , then there is no obligation to keep Pacts or Oaths . And why should he observe them that can safely break them ? Here it is indeed that Doctrine ends ; to this their Infidelity does tend . And therefore 't is no Interest of States or Princes . This the Atheist will confess ; Gods and Religions were invented for the mere necessities of Governours , who could not be secure without those higher Obligations , and these after-fears . And are they not kind . Subjects then who , by promoting Atheism , labour to break down that fence which themselves account necessary ? Or are they not good rational Discoursers too , who labour to throw out a thing as false and vain , because 't is necessary ? So necessary sure , that they who weaken these bonds of Religion , quite dissolve those of Allegiance , all whose Sinews are made of those Sacred Ties , which if you untwist , the other Cords are burst as easily as threads of Cobweb . Nay these Doctrines lay Principles that justifie Rebellion and King-killing . For if there 's no such thing as Vertue or Religion , then those are no Crimes . And it is no wonder Treason hath been lov'd , when Blasphemy hath been so . They that hear men droll on God Almighty , raille their Maker , and buffoon with Him , will quickly learn to speak with little reverence of their Superiours . There 's no Kingdome but the Devil 's that can have support from Infidelity ; 't is the Interest of that indeed . His work goes more securely on , when there are no religious apprehensions to check it : allow'd Vice cannot be at ease if it but think those things are true . It is the infinite concern of Wickedness , that the Laws of Vertue and Religion should be onely Spiders webs , Snares for innocent and lesser flies , while venimous Spiders can pass safely through them , and the Wasps can burst them ; are Entanglements onely for the weak , the Phlegmatick and Hypochondriack : and that there should be no God that can bring them to an after-reckoning . They that flatter and betray , that hugg , and then trip up , or that plot villanies and ruines under fair and godly vizards ; must needs be unwilling to believe that there is one who a tries the reins , and sea●●hes hearts , and that will render every one according to his works . The Drunkard , who nor must nor can keep the remembrance of his Cups , cannot endure to apprehend he must be call'd to an account of them . The man whose Lust prevents the Grave , that putrefies alive , and drops by piece-meal into rotten dust ere he return to earth , must needs be loth that there should be a Resurrection , to collect the scatter'd , the foul atomes of his Sin and his Disease , and shew them at that dread Tribunal , before God , his Holy Angels , and Mankind . Such as these are the onely men that are concern'd against Religion . Here we see whose Interest such promote who promote Infidelity . And truly 't is so much the Devil's Interest , that by those very measures that he weakens Faith , he strengthens every sort of Wickedness : by the steps and degrees of Infidelity men ascend towards the heights of Sin : and when they have surmounted all Religious apprehensions , then they are upon the Precipice of Vice. When the Floud-gates are removed , the Torrent must break impetuously . For what is there that can hinder ? Nothing certainly , if present Interest be not able : But 't is plain that Thieves , and Murtherers , and Rebells , in fine , every one whom we call Sinners , do pursue that which they account their present Interest : that therefore , if there were no other , would not be sufficient , since the Devil does make use of that to work with under Infidelity . This indeed he batters , makes his spreading ruines with : therefore S. Paul calls him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit that works in filiis diffidentiae , saith the Vulgar : in the unbelievers , so it bears : in filiis insuasibilitatis , in the men that will not be persuaded to believe . In these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Possest and agitated by him : 't is he spirits what they doe : their actions are his incitations and motions : In summe , as to wickedness , they are mere Demoniacks . This therefore is his chief and the first Engine . 2. The second Instrument by which he does demolish whatsoever hopes of Vertue we are built up to is Want of Imployment : and in order to this , he hath so far prevail'd on the opinions of the world , that they believe some states of men not onely have no obligation to be busied , but to have no Calling is essential to their condition ; which is made more eminent upon this account that they have no business . Wealth , how great soever , if with an imployment or profession , makes a man onely a more gentile Mechanick : But Riches and nothing to doe make a Person of quality . As if God had made that state of men , far the most generous part of the whole kinde , and best appointed for the noblest uses of the world , to serve no other ends but what the Grashoppers and Locusts do , to sing and dance among the Plants and Branches , and devour the fruits ; and Providence had furnish'd them with all advantages of plenty for no better purposes . Such persons think not onely to reverse God's Curse , and In the sweat of others faces eat their bread , but reverse Nature too ; for Job saith , a Man is born to labour , as the sparks flie upwards ; in his making hath a principle to which Activity is as essential as it is to fire to mount ; from which nothing else but force can hinder it : As if man did doe violence to his making when he did doe nothing ; and it were his hardest work and pressure , not to be imploy'd ; it were like making flame go downwards . I am sure , it is one of the busiest ways of doing Satan's work . Our Saviour in a Parable in the XII . Ch. of S. Matt. from the 43. v. saith , When the unclean spirit is gone out of a man , he goeth through dry places , seeking rest , and findeth none : Then he saith , I will return into my house from whence I came out ; and when he is come , he findeth it empty , swept , and garnished . Then goeth he , and taketh with himself seven other spirits more wicked then himself , and they enter in and dwell there . Where , under the Similitude of a man cast out of his habitation , who , while he wanders through none but desert places seeking for a dwelling , he is sure to meet with none ; but if he finde an house that 's empty , swept and garnish'd , he hath found out not a receptacle onely , but an invitation , an house drest on purpose to call in and to detain inhabitants : He signifies , that when a Temptation of the Devil is repell'd , and himself , upon some working occasion , by a resolute act of holy courage thrown out of the heart ; as he finds no rest in this condition , every place is desert to him , but the Heart of man is indeed Hell to him , for he calls it a torment to be cast out thence , yea he accounts himself bound up in his eternal chains of b darkness , when he is restrain'd from working and engaging man to sin ; so , while he goeth to and fro , seeking an opportunity to put in somewhere , if he finde that heart from which he was cast out , or any other heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( so the word is , ) idling , not imploy'd or busied , ( so it signifies , ) such an heart is empty , swept , and garnish'd for him , 't is a dwelling that 's drest properly to tempt the Devil , fitted to receive him and his forces too , prepar'd for him to garrison , and make a strong hold of , whence he cannot be remov'd ; for he takes unto him seven other spirits more wicked then himself , and they enter in and dwell there . No doubt they are the Patron-Guardian spirits of the seven deadly sins , their Tutelary Devils . Some of those good qualities that are the attendants of Idleness you may finde decypher'd in the Scripture . S. Paul says , when people a learn to be idle , they grow tattlers , busie-bodies , speaking things which they ought not . 'T is strange that Idleness should make men and women busy-bodies , yet it does most certainly in other folks affairs . Faction , then which nothing in the world can be more restless , is nurst by it . Where are States so censur'd , so new-modell'd , as at certain of our Refectories , places that are made merely for men to spend their time in which they know not what to doe with ? At those Tables our Superiours are dissected ; Calumny and Treason are the common , are indeed the more peculiar entertainments of the places . In fine , where persons have no other employment for their time but talking , and either have not so much Vertue as to finde delight in talking good things , or not so much skill as to speak innocent recreation , there they talk of others , censure , and back-bite , and scoffe . This is indeed the onely picquant conversation ; Gall is sawce to all their entertainments : and that you may know these things proceed from that old Serpent , they doe nothing else but hiss and bite . 'T is the a poison of Asps that is under their lips which gives relish to their discourses ; 't is the sting that makes them grateful , veni ne that they are condited with . More of the brood of this want of Imployment you may finde at Sodome ; namely , Pride and Luxury : for saith Ezekiel , b This was the iniquity of Sodome ; Pride , fulness of bread , and abundance of Idleness , was in her and in her daughters . And indeed the idle person could not possibly know how to passe his hours , if he had not Delicacies to sweeten some , Wine to lay some asleep , and the solicitous deckings of Pride to take up others : But the studious gorgings of the inside , and the elaborate trimmings of the outside , help him well away with them . Good God! that for so many hours my morning eyes should be lift up to nothing but a Looking-glass ! that that thin Shadow of my self should be my Idol , be my God indeed , to which I pay all the devotions I perform ! And when with so much care and time I have array'd and marshall'd my self , that I should spend as much more too in the complacencies of viewing this ! with eager eyes and appetite surveying every part , as if I had set out , expos'd them to my self alone , and onely drest a prospect for my own sight ! and since Nature , to my grief , hath given me no eyes behinde ; that I should fetch reliefs from Art , and get vicarious sight , and set my back parts too before my face , that so I may enjoy the whole scene of my self ! And why all this ? for nothing but to serve vain Ostentation , or negotiate for Lust , to dress a Temptation , and start Concupiscence . And that the half of each day should be spent thus ! the best part of a reasonable creature 's and a Christian's life be laid out upon purposes so farr from Christian or reasonable ! And truely Luxury will easily eat the remainder up , that sure companion of Idleness . For when the Israelites were in the Wilderness , where they could not eat but by Miracle , and the Rock must give them drink ; yet , having no imployment , they made Feasls : a They sate down to eat and drink , and rose up to play . Nor would eating to the uses of their nature serve them , but they must have entertainments for their wantonness . Had they been imploy'd to get their bread , their labour would have made their morsells sweet : but since God , as the Wise-man saies , sent them from Heaven bread prepar'd without their labour , they must have varieties to sweeten it ; they require him to b prepare a Table also in the wilderness , and furnish them with choice . And although they had the food of Angels , c able to content every man's delight , and agreeing to every tast , and serving to the appetite of the eater , it temper'd it self to every man's liking , and what could they fansy more ? the latitude of creatures , the whole Universe of Luxury could doe nothing else ; in every single morsell they had sorts , Variety , all choice ; as if that Desert had been Paradise , that Wilderness the Garden of the Lord : Yet so coy is Idleness , so apt to nauseate , that they abhor the constancy of being pleas'd . And though they were not sated neither , a he that gather'd much had nothing over , onely to his eating , God as well providing for their Health and Vertue , as necessity , and dieting their Temperance as he did their hunger : yet their very liking does grow loathsome to them . When their bodies were thus excellently well provided for , having no imployment , nothing to take up their minds and entertain their Souls , they require b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their Souls , meat not to serve the uses of their bodies , but to feed their fancies , their extravagant minds . Thus Idleness requires to be dieted . And all this but to pamper and feed high mens inclinations , so to make Temptations irresistible , and by consequence Vice necessary . It were easie to recount more of those ways by which the Devil does make use of mens want of Imployment to debauch their lives , and ruine all the hopes of Vertue in them . S. Jude finds more of its effects at Sodome : a They gave themselves over to Fornication , and went after other flesh , and are set forth for a● example , suffering the vengeance of eternal fire . Indeed these are most certain consequents of not being imploy'd : Quaeritur Aegysthus — is too known an instance : and b great , Holy David is another . But it s dire influence is sufficiently visible in that which it rain'd down upon those Cities . Since it did fulfill the guilt of Sodome , and made Heaven furnish Hell for it , and God himself turn Executioner of fire and brimstone to revenge it ; this shall serve to prove it is one of the Devil's Master-pieces . 3. Next succeed his c fiery darts , as S. Paul calls them , namely , Persecutions , or Calamities of any kind : which he manageth either by inflicting pressures ; and he was so confident of the force of those , that he did tell God he would make d Job curse him to his face with them : or if he find men in necessities and pressures , then by tempting them to get from under them by methods which he shall direct ; and he had such assurance of the strength of this Temptation , that by it he try'd our Saviour , to find out whether he were the e Son of God or no , believing none but he that was so would be able to resist it . Indeed the trials are severe which this Temptation does present , to draw men from their Duty , and to overcome their Constancy : whether it solicite by inflicting punishment , ( as on the Mother and her Children , II Maccab. VII . ) or by offering to withdraw it , if they will submit to their unlawfull terms , ( and so they try'd her youngest son there , ver . 24. ) or at leastwise by some feigned act , some ambiguous words or practices , will pretend compliance , ( so they dealt with Eleazar , Chap. VI. 21. whom they would have had to bring flesh of his own provision , such as he might use without offence , and so onely seem to eat forbidden meat . ) Each of which is as great a trial also , and to stand against them reckon'd up amongst as vigorous acts of Faith , as those that held out in the greatest tortures persecuting malice could invent : Heb. XI . 37. They were ston'd , sawn asunder , were tempted . Now to fetch an instance of the sad success of these , I shall not need to go so farr as to those Persecutions of Antiochus : nor those of the primitive times of Christianity ; when they had no other choices but these , to deliver up their Bibles or their Lives ; either to sacrifice to Idols , or at least procure a Ticket which should certifie that they had done it , or to be themselves an Holocaust , and give those Idols a Burnt-offering with their martyr-flames . Which made the Traditores , Lapsi , the Thurificati and the Libellatici to be so numerous . Through God's blessed mercy there is no use of such instances , as there is no fear of such a trial ; 't is not death to be a Christian now : For if the Son of man or Satan's self should come to try us at those rates , 't were a great doubt whether the one or other would a find Faith upon the earth ; whether they would sacrifice a life to our Religion , who are not content to sacrifice a little interest or pleasure to it ; whether they are likely to b resist unto bloud fighting against sin , who will not resist to tears nor sober resolutions . Alas ! what Religion should we be of , if God should raise a Diocletian , come to tempt us with the fiery trial ? Martyrs as we are to nothing but our Passions and our Lusts ! Nor shall I produce more known and near experiences , when , by reason of such storms of Persecution , men ma●e shipwreck , if not of their Faith , yet of good Conscience . When by order or permissions of Providence they were brought to such a streight , that either they must let goe their possessions or their honesty , acting against Principles , and conscience of Duty ; I shall not remember , how , when God did shake his angry hand thus over them , they fled to the Devil's kindness , and made Hell their refuge , to save them from their Father's rod : how they grew so Atheistical , as to believe a Perjury or other crime greater security , that would preserve their selves and their condition better then all God had promis'd ; were such infidels , that they did rather trust their being here to the commission of a sin , then to the Providence and the Engagements of the Almighty . For indeed what need I instance in these greater cases , where the trial was so sharp , as not to offer any easier choice then this , either to part with Conscience or with all they had ? God knows , we find less Interests will doe : The Devil by no more then this , driving the Gadarens swine into the Sea , was able to drive Christ out of their coasts . You have the story VIII . Matt. from the 28 ver . A legion of those evil spirits did possess two men ; and finding Christ would cast them out , and by that Miracle so farr shew forth his power , that in probability the whole Countrey would believe on him , they fall upon this project to prevent it ; they besought him , if he would cast them out , to suffer them to goe into an herd of swine there feeding ; hoping by destroying them to incense the owners against Christ : and , to try them , he permitted this . The possess'd swine ran violently down into the Lake , and perish'd . Now a man would think the virulency of these Devils , which were so destructive when they were at liberty and not restrain'd , would have endear'd the mercy that had cast them out of the poor men , and came to dispossess the Countrey of them ; and that their astonishment at so great a Miracle would possess them all with reverence and belief of him ; and that they would therefore seise and possess him also , and not let the mercy goe : But , on the contrary , the whole City and Countrey came out to meet Jesus , and , in consideration of the loss of their swine , desire him to depart out of their coasts . Lo here an equal enemy to Christ and all his Miracles , that was indeed too hard for them . The Senate of Hell had no project to keep out Religion like to this , to make Religion thwart an Interest . Rather no Christianity then lose an Earthly satisfaction by it : Rather have the swine then Christ himself . 4. But if he chance to fail in this Assault , ( as by our Saviour he was beaten off ) he hath yet a Reserve , in which he places his last , strongest confidence ; with which he ventured to charge Christ , when it is probable he knew He was the Son of God. a He takes him up into an high mountain , and shews him all the Kingdomes of the earth in the twinkling of an eye , and the glory of them , and says , All these things will I give thee . He thought it was impossible for such a prospect not to make impression on the appetite , raise some desire , or stir one Covetous or Ambitious thought : which if it could but doe , he made no scruple then to clog the Gift with such conditions as that there , All these things will I give thee , if thou wilt fall down and worship me . 'T is said indeed , the a Covetous man is an Idolater : and here we see the God he does doe homage to , and worship . The Devil does require , that those whom he gives wealth to , ( now 't is he that gives it to the Covetous , to all indeed that get it with injustice or with greediness ; ) he requires , I say , that these should pay all their Religion to Himself : and the Ambitious , in however high a place he sets them , must fall down to him . And truly these two dispositions can give worship to no other God but such an one as is b Abaddon , the Destroyer of Mankind . For all the great Commotions of the world , all those Convulsions that tear Provinces and Empires , all Seditions and Rebellions , with those armies of iniquities that attend them , and that wage their designs , which are upheld by legions of villanies as well as men , all the Disturbances of States and Church , are but attempts of Covetous and Ambitious spirits , men that are unsatisfied with their condition , and desire a change , and care not how they compass it : they can charge through seas of bloud and sin , over the face of men and Conscience , to get out of that condition , which they therefore are not well content with , because something they like better beckens their ambitious and their covetous desires . Would you see what one of these will venture at ? When Christ our Saviour was to be betray'd , when a Person of the Godhead was to be deliver'd up and crucified , the Devil had no passion to imploy on that design so fit as the desire of getting money ; and when that desire was once entertain'd , we see he enters a really in person , and possesses such a soul ; and when he is there , he designs no farther but to warm and stir that passion : 't is sufficient fruit of his possession , he hath done enough in such an heart wherein he dwells , if he but keep alive that desire of money : for he knows that will make the man adventure upon any guilt ; for it made Judas undertake to betray Christ. And as for the other passion which the Devil did design the glories of his prospect to give fire to , though he could not stir it in our Saviour , yet he knew it vanquisht him himself when he was Angel. What height is there which Ambition will not flie at , since it made this Spirit aim at an equality with the b Most High ? Heaven it self was not sufficient to content him , while there was a God above him in it . And since this affection peopled Hell with Devils , 't is no wonder if it people Earth with Miseries and Vices . 5. The remaining Trial with which Satan did assault our Saviour , when he tempted him with a Scripture and God's Promises , and sought to ruine him with his own Priviledges : with that also 6. His being a lying spirit in the mouth of all the Prophets ; by which long ago he did destroy an Ahab , in the I Kings XXII . 22. But since by sad experience we know , he ruin'd the best King , purest Church , and most flourishing State , by the same stratageme . But these , with those other which S. Paul does call his b wiles , I must omit ; sufficient hath been said already to inforce the necessity of resisting , which is the Duty , and the next considerable . Resist the Devil : that is , do not you consent to his Temptations : for there is no more requir'd of us , but this onely , not to be willing to be c taken , and led captive by him . For let him suggest , incite , assault and storm us , no impression can be made upon us till we yield , and till we give consent no hurt is done . It is not here as in our other warrs : In those no resolution can secure the victory , but notwithstanding all resistence possible , we may be vanquisht ; yea , sometime men are overprest and die with conquering , and the Victor onely gains a Monument , is but buried in the heaps of his slain Trophies . But in these warrs with the Devil , whosoever is unwilling to be vanquisht , never can be : for he must first give consent to it , and will the ruine : for men do not sin against their wills . Onely here we must distinguish betwixt Will , and then Velleity and Woulding . For let no man think when he commits deliberate iniquity with averseness and reluctancy of mind , allows not what he does , but does the evil that he would not , what he hates that he does ; that this is not to be imputed to the Will , that in this case he is not willing , but here the spirit is willing , but the flesh is weak , and yields through mere infirmity : For , on the contrary , the Devil finds the flesh so strong in this case , that with it alone he does assault the mind , and breaks through its reluctancies and aversations , bears down all its resolutions , triumphs over all that does pretend to God or Vertue in him . Where 't is thus , let no man flatter or persuade himself he does what he would not , when it is plain he does impetuously will the doing it . Let him not think that he allows not , but hates that which he does ; when it is certain , in that moment that he does commit , not to allow that which he does resolve and pitch upon and chuse , to hate what with complacency he acts , or to doe that unwillingly which he is wrought on by his own concupiscence to doe , and by his inward incitations , by the mutiny of his own affections , which the Devil raises , and when it is the mere height and prevalencie of his appetite that does make him doe it , ( as it must be where there is reluctancy before he doe it , his desires and affections there are evidently too strong for him , ) or at last , to hate the doing that which 't is his too much love to that makes him doe ; are all impossibilities , the s●me things as to will against the will , desire against appetite . But do but keep thy self sincerely and in truth from being willing , and thou must be safe : For God expects no more but that we should not voluntarily yield to our undoing . He hath furnisht us with his own compleat armour for no farther uses of a warre , but to encourage us to stand . a Take unto you the whole armour of God , that ye may be able to stand against the wiles of the Devil : and again , Put ye on the whole armour of God , that ye may be able to withstand in the evil day , and having done all , to stand . There is no need to doe more then this , not to be willing and consent to fall ; for no man can be beaten down but he that will fall . It were very easie for me to prescribe you how to fortifie against those Engines of the Devil's battery which I produc'd to you . But that I may not stay upon particulars , directing those whom he prevails upon through want of imployment to find out honest occasions not to be idle ; ( and here it is the most unhappy thing in the whole world , for any man to be necessitated to be vicio as by his having nothing else to doe , and because , while the world accounts it a Pedantick thing to be brought up by rules and under discipline , he cannot learn how to imploy himself to his advantage ) to pass by these , I say , the universal strength against this enemie is Faith. a Your adversary the Devil , like a roaring Lion , goeth up and down seeking whom he may devour ; whom resist steadfast in the Faith. And that not onely as it frustrates all that he attempts by means of Infidelity , but it also b quenches all his fiery darts ; whatsoever bright Temptation he presents to draw us from our Duty , or whatever fiery triall he makes use of to affright and martyr with . For the man whose Faith does give him c evidence and eye-sight of those blessed Promises eye hath not seen , and gives d substance , present solid being to his after hopes , and , whose heart hath swallow'd down those happy expectations which have never entred in the heart of man to comprehend ; what is there that can tempt or fright him from his station ? To make all that which Satan gave the prospect of prevail on such a Soul , the Kingdoms of the earth must out-vie God's Kingdome , and their Gauds out-shine his Glory , and the twinkling of an eye seem longer then Eternity : for nothing less then these will serve his turn , all these are in his expectations . Or what can fright the man whose heart is set above the sphere of terrours ? who knows calamity , how great soever , can inflict but a more sudden and more glorious blessedness upon him ; and the most despiteful cruel usage can but persecute him into Heaven . 'T is easie to demonstrate that a Faith and expectation of the things on earth , built upon weaker grounds then any man may have for his belief of things above , hath charg'd much greater hazards , overcome more difficulties then the Devil does assault us with . For sure none is so Scepticall , but he will grant that we have firmer grounds to think there is another world in Heaven , then Columbus ( if he were the first Discoverer ) had to think there was another Earth ; and that there are far richer hopes laid up there in that other world , for those that do deny themselves the sinful profits and the jollities of this , and force them from their inclinations , then those Sea-men could expect who first adventur'd with him thither . For they could not think to gain much for themselves , but onely to take seisin of the Land ( if any such there were ) for others covetous cruelty ; cold get little else but onely richer graves , and to lie buried in their yellow earth . Nor are we assaulted in our voyage with such hazards , as they knew they must encounter with ; the path of Vertue and the way to Heaven is not so beset with difficulties as theirs was ; when they must cut it out themselves through an unknown new world of Ocean , where they could see nothing else but swelling gaping Death , from an abysse of which they were but weakly guarded , and remov'd few inches onely : and as if the dangerousest shipwrecks were on shore , they found a Land more savage and more monstrous then that Sea. Yet all this they vanquisht for such slender hopes , and upon so uncertain a belief . A weak Faith therefore can doe mighty works ; greater then any that we stand in need of to encounter with our enemy : It can remove these mountains too ; the golden ones that Covetousness and Ambition do cast up ; yea more , it can remove the Devil also , for if you resist him stedfast in the faith , he flies , which is the happy Issue , and my last part . Resist the Devil , and he will flie from you . And yet it cannot be deny'd but that sometimes when the messenger of Satan comes to buffet , though S. Paul resist him with the strength of Prayer , ( which when Moses manag'd he was able to prevail on God himself , and the Lord articled with him , that he might be a let alone , ) yet he could not beat off this assailant , II Cor. XII . 7 , 8 , 9. When God , either for prevention , as 't was there , v. 7. or for exercising or illustrating of Graces , or some other of his blessed ends , gives a man up to the assaults of Satan , he is often pleased to continue the temptation long ; but in that case he does never fail to send assistences and aids enough against it . My grace is sufficient for thee , saith he to S. Paul there . And when he will have us tempted for his uses , ( if we be not failing to our selves ) he does prevent our being overcome ; so that there is no danger on those Trials from their stay . But yet it must not be deny'd but that the Devil does prevail sometimes by importunacy , and by continuance of Temptation ; so that Resistence is not always a Repulse , at least not such an one as to make him draw off and flie . It is not strange to find him siding with a natural inclination , with the bent of Constitution , still presenting Objects , laying Opportunities , throwing in Examples , and all sorts of invitation , always pressing so , that when a man hath struggled long he does grow weary of the service , not enduring to be thus upon his guard perpetually , watching a weak heart which strong inclinations , busie Devils do lay siege to ; and so growing slack and careless , he is presently surpris'd : or else , despairing that he shall be always able to hold out , lays hold upon a tempting opportunity , and yields ; by the most unreasonable and basest cowardice that can be , yields , for fear of yielding ; lest he should not hold out , he will not , but gives up ; and puts himself into that very mischief which he would avoid , merely for fear of coming into it . For which fear there is no reason neither : for 't is not here as in our other Sieges , where , if it be close , continuance must reduce men to necessity of yielding , strengths and ammunitions will decay , provisions fail , and , if the Enemy cannot , their own hunger will break through their walls , make avenues for conquest , time alone will take them ; but in these Spiritual Sieges , one Repulse inables for another , and the more we have resisted , the Temptation is not onely so much slatter , and more weak and baffled , but the inward man is stronger ; Victory does give new forces , and is sure to get in fresh and still sufficient supplies . For a God giveth more grace , saith S. Ja●es : and , b they shall have abundance , saith our Saviour . So that where the Devil after several repulses still comes on with fresh assaults , we may be sure he does discern there is some treacherous inclination that sides with him : and although the man refuse himself the satisfaction of the sin , he sees he hath a minde to it , his refusalls are but saint , not hearty ; though he seem afraid to come within the quarters of the Vice , he keeps , it may be , correspondence with the incentives to it , entertains the opportunities , plaies with the objects , or at best he does not fortifie against him . Now this gives the Tempter hopes , and invites his assaults , and does expose the person to be taken by him . But where he sees he is resisted heartily , his offers are received with an abhorrency , discerns men are in earnest , watch to avoid all opportunities and occasions , and prepare , and fortifie , and arm against him , there he will not stay to be the triumph of their Vertue . We may know this by his Agents , those that work under the Devil , whom he hath instructed in the mysteries of waging his Temptations . Where they are not like to speed ; ( and as to this they have discerning spirits , ) they avoid , and hate , and come not near , but study spite and mischief onely there . The intemperate men are most uneasie with a person whom they are not able to engage in the debauch ; the rudeness and brutality of their excesses are not so offensive to the sober man , as his stayd Vertue is to them ; they do not more avoid the crude egestions , shamefull spewings of their overtaken fellows riot , then they do the shame and the reproch that such a man's strict conversation casts on them , which does in earnest make them look more foul and nasty to themselves . In fine , every sinner shuns the company of those whom he believes Religious in earnest ; 't is an awe and check to them ; they are afraid , and out at it , as their Great Master also is , who when he is resisted must be overcome : and as they that are beaten have their own fears also for their enemies , which are sure to charge close , put to flight , chase and pursue them ; so it seems he also is afraid of a sincere and hearty Christian , for he flies him : so he did from Christ , IV. Matt. ver . 11. and so the Text assures , If you resist him , he will fly from you . And now , although we all did once renounce the Devil and his works , were listed Souldiers against him , took a Sacrament upon it , and our Souls , the immortality of life or miserie , depend upon our being true and faithfull to our selves and oaths , or otherwise ; nor is there more requir'd of us but resolution and fidelity , onely not to be consenting to our Enemies conquest of us , not to will captivity and servitude . Yet as if , in mere defiance of our vows and interests , we not onely will'd the ruine , but would fight for it , we may find , in stead of this resisting of the Devil , most men do a resist the Holy Ghost ; quench not the b fiery darts of Satan , but the c Spirit and his flames , by which he would enkindle love of God and Vertue in them . If he take advantage of some warm occasion to inflame their courage against former fol●ies , heat them into resolutions of a change ; as soon as that occasion goes off , they put out those flames , and choak these heats until they die . If he come in his soft whispers , speak close to the heart , suggest , and call them to those joys of which himself is earnest ; to all these they shut their ears , can hear no whispers , are not sensible of any sounds of things at such a distance , sounds to which they give no more regard , then to things of the same extravagance with the Musick of the Spheres . Nay , if he come with his more active methods , as the Angels came to Lot , send mercy to allure and d take them by the hand , as they did , to invite and lead them out of Sodome ; if that will not , judgements then to thrust them out , as they did also , come with fire and brimstone to affright them ; they not onely , like the men of Sodome , do attempt a b violence and rape upon those very Angels , but they really debauch the mercies , and profane the judgements , having blinded their own eyes , that they might see no hand of God in either : using thus unkindly all his blessed methods of reclaiming them , till they have c grieved him so that he forsake and leave them utterly . As if they had not heard that when the Holy Spirit is thus forc'd away , the evil spirit takes his place , I Sam. XVI . 14. As if they knew not that to those who close their eyes and stop their ears against the Holy Spirit 's motions , till they are grown dull of hearing and blind to them , God does send a spirit of slumber , that they should not see nor hear ; and that for this dire reason , that they may not be converted , nor be sav'd . a Five times he affirms it in the Scripture . Yea , once more , in words of a sad Emphasis , II Thes. II. 12 , 13. He sends them strong delusions that they may believe a ly , that they all may be damn'd who believe not the truth , but have pleasure in unrighteousness : and that , because they received not the love of the truth , that they might be sav'd . Blessed God! Is it so easie for such sinners to believe and be converted , that thy self shouldst interpose to hinder it , and hide the possibilities of mercy from their eyes , that they may never see them , nor recover ! What can then become of those for whom God does contrive that they shall not escape ? when instead of those bowels that did make him b swear he would not have the sinner die , but would have him return and live , he puts on so much indignation at such sinners , as to take an order they shall not repent , and take an order that they shall be damn'd . And yet all this is onely to those men , who , being dull of hearing the suggestions of the Spirit , and not willing to give entertainment to his holy motions , grieve him so , that they repell and drive him quite away ; and so by consequence onely make way for the Devil : Whereas there are others that directly call him , force him to them , ravish and invade occasions to serve him . Some there are that study how to disbelieve , and with great labour and contrivance work out arguments and motives to persuade themselves to Atheism : Others practise , discipline , and exercise themselves to be engag'd in Vice. Some dress so as to lay baits , snares , to entrap Temptation , that they may be sure it may not pass them : Others feed high , to invite , and entertain the Tempter , doe all that is possible to make him come , and to assure him that he must prevail , when they have made it most impossible for themselves to stand and to resist . Some there are indeed whom he does not overcome so easily , but is put to compound with them , takes them upon Articles : for when he would ingage them to a sin to which he sees they have great inclinations , with some fears , he is fain to persuade them to repent when they have done ; to lay hold upon the present opportunity , and not let the satisfaction escape them , but be forry after , and amend . For where these resolutions of Repentance usher in transgression , there we may be sure it is the Devil that suggests those resolutions . But if he can get admittance once thus , by prevailing with a person to receive him upon purposes of after-Penitence ; he is sure to prosper still in his attempts upon the same condition : for Repentance will wash out another sin , if he commit it ; and so on . And it is evident that by this very train he does draw most men on through the whole course of sin and life : for never doe they , till they see themselves at the last stage , begin repenting . When they are to grapple with Death's forces , then they are to set upon resisting of the Devil : and when they are grown so weak that their whole soul must be employ'd to muster all its spirits , all their strength , but to beat off one little spot of phlegm , that does besiege the avenues of breath , the parts of life , and sally at it , and assault it , once , again , and a third , many times , and yet with all the fury of its might cannot break through , nor beat off that little clot of spittle ; when it is thus , yet then are they to a wrestle with , and conquer Principalities and Powers , all the Rulers of the utter darkness b , pull down the strong holds of sin within , cast down imaginations , and every high thing that did exalt it self against the knowledge of God , and bring into captivity every thought to the obedience of Christ ; and with those feeble hands that they are scarcely able to lift up in a short wish , or prayer , they must doe all this , resist the Devil , and take Heaven by force . Now sure to put it off to such a fatal season is a purpose of a desperate concern . In God's Name let us set upon the doing it while there is something left of Principle and vigour in us , ere we have so griev'd God's Spirit , that he do resolve to leave us utterly , and before the Devil have so broke us to his yoke , that we become content and pleas'd to doe his drudgery . We deceive our selves if we think to doe it with more ease when Constitution is grown weaker ; as if then Temptations would not be so strong : for the Habits will be then confirm'd , Vice grown Heroicall , and we wholly in the a power of Satan , dead and senseless under it , not so much as stirring to get out . But if we strive before he have us in his clutches , we have an enemie that can vanquish none but those who consent to , and comply and confederate with him , those that will be overcome : so that if we resist , he must be conquer'd ; and Temptation must be conquer'd too , for He will flie , and then by consequence must cease to trouble and molest us . This is the sure way to be rid of Temptations , to put to flight the great Artificer and Prince of them , subdue and overcome Him and our selves : To b him that over cometh thus Christ will grant to sit with him on his Throne , as He also overcame , and sat down with his Father on his Throne . To which , &c. FINIS . Notes, typically marginal, from the original text Notes for div A23771-e150 a ●er . 15. b Ephes. ● . 12. c Gen. III. 6. a Gen. III. 4 , 5. a Jet . XVII . 1 a Ephes. II. 2. ●oh . III. 36. a Job V. 7. Ver. 44. 45. a Matt. VIII . 29. b Luk. VIII . 31. a I Ti● ▪ V. 13. a Rom. ●I . 13. b Ezek. XVI . 49. a Exod. XXXII . ● ▪ b Psal. LXXVIII . 19. 25. c Wised . XVI . 20 , 21. a Exod. XVI . 18. b Psal. LXXVII . v. 18. a Ver. 7. b II Sam. XI . 1 , 2. c Ephes. VI. 16. d Job I. 11. e IV. Matt ▪ 3. a Luke XVIII . 8. b Heb. XII . 4. a IV. Mar● 8 , 9. a Eph. V. 5. b Revel . X. 11. a John XIII . 2 , 27. b Isa. XIV . 14. a IV. Matt. 4. b Eph. VI. 11. c II Tim. II. 26. a Eph. VI. 11. 13. a I Pet. ● 9. b Eph. VI. 16. c Heb. XI . 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. XI . 1 a Deut. IX . 14. a Jam. IV. 6. b Matt. XXV . 29. a Acts VII . 51. b Ephe● . VI. 16. c I Thess. V. 19. d Gen. ●IX . 16. b Ver. 4 , 9. c Ephes. ● . 30. a Isa. VI. 9. Matt. XIII . 14 , 15. Joh. XII . 40. Act. XXVII . 26. Rom. XI . 8 ▪ b Ezek. XXXIII . 11. a Eph. VI. 12. b II Cor. X. 4 , 5. a Act. XXVI . 18. b Rev. III. 21. 
A49240	----	The Christians combat: or, His true spiritual warfare wherein is laid down the nature, power, and cunning deceit of Satan, the great enemy of our salvation. With the means whereby every good Christian may withstand his dreadful assaults. By C. L. late preacher of Gods word in the City of London. Love, Christopher, 1618-1651. 1664 Approx. 59 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A49240 Wing L3144 ESTC R216615 99828341 99828341 32768 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 0 1.0 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 1, no. A49240) Transcribed from: (Early English Books Online ; image set 32768) Images scanned from microfilm: (Early English books, 1641-1700 ; 1928:5) The Christians combat: or, His true spiritual warfare wherein is laid down the nature, power, and cunning deceit of Satan, the great enemy of our salvation. With the means whereby every good Christian may withstand his dreadful assaults. By C. L. late preacher of Gods word in the City of London. Love, Christopher, 1618-1651. [4], 42, [2] p. : port. printed for Charles Tyus, at the three Bibles on London-Bridge, London : 1664. C. L. = Christopher Love. Frontispiece is a woodcut portrait of the author. With a half-title and final advertisement leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Protestant authors -- Early works to 1800. Temptation -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Jonathan Blaney Sampled and proofread 2005-11 Jonathan Blaney Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE CHRISTIANS COMBAT OR , HIS True Spiritual Warfare . Christ over-Love , that cannot be you 'l say , But Christ above all others Love you may . THE Christians COMBAT : OR , HIS True Spiritual Warfare ; Wherein is laid down the Nature , Power , and cunning Deceit of Satan , the great enemy of our Salvation . With the means whereby every good Christian may withstand his dreadful assaults . By C.L. late Preacher of Gods Word in the City of London . Ephes . 6.11 . Put on the whole armour of Gods Word , that ye may be able to stand against the assaults of the devil . London , Printed for Charles Tyus , at the three Bibles on London-Bridge . 1664. THE CHRISTIANS COMBAT . Ephesians 5.13 , 14 , 15 , 16 , 17. 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 . Stand therefore , having your Loyns girt about you with truth , and having on the Brestplate of righteousness , and your feet shod with the preparation of the Gospel of Peace . Above all things take the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked . And take the Helmet of Salvation , and the Sword of the Spirit , which is the word of God. BEloved Christians , the Apostle Sain● Paul having shewed the mystery o● our Salvation and the caus●s ther●of ; for the confirmation of our fait● in the thrée first Chapters of his Epistle 〈…〉 , and after●●●●● in the other chapters having set down divers duties , both generally belonging to all Christians : and also particularly ●ppertaining to men of sundry conditions , that he might move them to repentance and newness of life ; in the next place like the Lords centinel , doth discover and give us wa●ning of the approach of mighty enemies , willing us to arm our selves in all points in our own defence , and couragiously to stand under the Standard of Christ Iesus , that we may be continu●lly in readinesse to indure the incounter ; also he giveth us to understand that as ●oon as we séek for assurance of Salvation in Christ , and indeavour to serve the Lord in a holy and Christian life , we are to prepare our selves for a Combat ▪ unless we would suddenly be surprised ▪ for the spiritual enemies of our Salvation arm themselves against us as soon as we have given our names to God ; and taken upon us the profession and practice of Christianity . No sooner had Abel off●red a sacrifice of swéet smelling savour unto God , ●ut Satan stirreth up Cain to become his ●utcher , Gen. 4. Whilst Moses was con●●nted to be reputed the Son of Ph●●aohs ●aughter , he injoyed all prosperity ; but as 〈◊〉 as he joyned himself to Gods people and Church , Pharaoh seeketh his life : whilst Paul persecuted the Church of God , Satan did not so much trouble him , either outwardly in body , or inwardly in mind , but no sooner was he truly converted to the Faith , and preached the Gospel , but presently he setteth his wicked Imps at work to take a way his life which the Lord not permitting , he moveth them to persecute him by imprisoning him , whipping and stoning him , and not content with these outward afflictions , he sendeth his messengers to buffet him , that he might be no lesse vexed inwardly in mind , then outwardly in body , 2 Cor. 12. Yea he spared not our Saviour Christ himself , but as soon as he began to shew himself to be the Son of God and Redéemer of mankind in performing the duties of his calling , then especially he bendeth all his force against him , he tempteth and assaulteth him forty daies together , and taking the foil himself , he stirreth up his wicked instruments to persecute him , and at length to take away his life , Matth. 4. Whosoever therefore resolves to be God● servant , must make account to be his Souldier also , and whilst with Nehemiahs followers , with one hand they perform the work of their callings and Christianity , th● 〈…〉 the other 〈◊〉 ●●ld their weapons 〈◊〉 their spiritual enemies , who con●●●u●lly ●a●our to hinder the Lords buil●●●●● for no sooner do we become friends to 〈…〉 presently Satan assaulteth us as his enemies , no sooner do we receive the Lords press mony ▪ and set ●oo● into his Camp , but Satan advanceth against us his Flaggs of ●e●iance , labouring both by secret treachery , & outward force , to supplant and overcome us . Here therefore is instruction for secure worldlings , and consolation and incouragement ▪ for Gods Children ; worldly men instead of fighting the Lords battels , spend their time in Chambering and wantonness , in Lust ▪ s and uncleanness , in covetousness , in idle●ess , as though there were no enemy to 〈◊〉 them , and as if Satan were some 〈◊〉 Lamb , and not a roaring Lion ready to devour them . But now some may ask why God suffereth his Servants to be tempted ? why , I 〈…〉 : First , it is for his own glory . And secondly , for the manifesting of his spiritual ●●ates in them ; and as the Lord suffereth Satan and his Imps to try his Children for ●is own glory , so also it is for their spiritual 〈◊〉 everlasting good . For first , Hereby he chastiseth them for their sins past , and recalleth them to thei● remembrance , that so they may truly repe● of them ; and this Job speaks of , in Job 1● . verse 26. Thou writest ( saith he ) bitter things against me , and makest me to poss●ss the iniquities of my youth . Secondly , He manifesteth unto us ou● secret and hidden sins , which the blind eye● of our judgement would not discern , if the●● sight were not quickned with this sharp water of temptation , for so long as we live ●n peace , our secure consciences never ●●mmon us to the bar of Gods Iudgement : b●● when we are roused up by temptation , we come to a more strict examination of our selves : and search what secret sins lies lu●king in the hidden corners of our heart● , that so we may repent of them , and make our peace with God , without whose ass●stance we can have no hope to stand in t●● hour of temptation . Thirdly , The Lord hereby prevent●● our sins to come , for when we have expe●●ence , that the most sharp weapons whi●● Satan useth to inflict deep wounds in 〈◊〉 consciences , this will make us most ca●● ▪ fully to abstain from them , lest thereby ●● strengthen him for our own overthrow . Fourthly , The Lord suffereth Satan assault us , that we may hereby come to a sight of our own weakness and infirmities , when we have received many foils , and learn to relie upon his help and assistance in all our dangers : for so proud we are by nature , that before we come to fight , we think we can repel the strongest assaults , & overcome all enemies which oppose themselves against us by their own power , but when we sée our selves vanquished by every small temptation , we learn to have a more humble conceit of our own ability and depend wholly upon the Lord , ●s you may sée in Deut. 8.2 . and 13.3 . Fifthly , The Lord permitteth Satan continually to assault us with temptations , to the end we may continually buckle unto us the whole armour of God , that we may be ready for the Battel . Lastly , By this conflict the Lord strengtheneth and increaseth all his graces in us , for as by exercise the strength of the body is ●●eserved and augmented , and in short time decayeth through idleness and sloth ; so the gift● of Gods Spirit , Faith , Hope , Patience , and the rest , languish in us , if they be not exercised with temptations . For Tribulation bringeth forth Patience , ●nd Patience Experience , and Experience Hope , and hope maketh not ashamed , as you ●ay read in Rom. 5.3 , 4 , 5. I shall now procéed to give you some arguments or reasons to incourage us to enter into the battel to fight against the spiritual enemies of our Salvation . 1 Reas . The first reason that I shall give you may be drawn from the justness of our cause , the war is just ; therefore procéed we may with boldness , for though Souldiers be never so strong and well furnished , yet if their consciences tell them they fight in a bad quarrel , it will much abate their courage ▪ and make them cowardly and timerous : but our cause is most just , and our war most lawful , for God who is justice it self hath proclaimed it by his Heraulds the Apostles , Ephes . 6.10 . Finally my brethren , be strong in the Lord , and in the power of his might , James 4.7 . Resist the devil and he will flie from you , 1 Pet. 5.8 . Be Sober , be Vigilant , for your adversary the devil , as a roaring Lion walketh about seeking whom he may devour , ver . 9. whom resist st●dfast in the faith . 2 Reas . The cause of our war is of great weight : as namely , for the glory of God and our own Salvation , for in all Satans skirmishes he séeketh to impeach Gods glory , with false imputations , and to bring us to utter destruction , and this may appear with the first conflict of his with our Mother Eve , Gen. 3. 4 , 5. where he accuseth God of a lie , who is truth it self , and of impotency and envious dis●ain , saying that the cause why he did forbid them to eat of the trée of knowledge of good and evil , was not ( as he had said ) because they should die , but because he knew that when they should eat thereof their eyes should be opened , and they should be as Gods knowing good and evil . 1. Where he séeketh to dim the beams of Gods glory , by accusing him of a lie , and to perswade them that he was not Omnipotent , séeing that he was able to hinder them from being Gods , if they tasted of this fruit : lastly , that he forbid them to eat thereof , because he envied them so glorious an estate . 2. He laboreth to destroy our first Parents both body and soul , by tempting them to disobedience and transgression of Gods commandment , and therefore our Saviour Christ doth ●●tly joyn those two together in the 8 of John 44. saying , That he was a li●r , and a man-slayer from the beginning . A liar , in th●t he falsely accused God of a lie ; a Man-slayer , because he did it to this end , that he might murther our first Parents , and all their posterity both body and soul . 2 Reas . The second reason to move us to undertake this fight , is the profit which will accrew unto us thereby : for no sooner can we enter into the field to fight against these enemies , but presently we shall have peace with God : ●ut if we betray our trust , that is , Gods cause , to Satan , and our souls to sin , well may we be lulled asléep in carnal security , but we shall never injoy this peace with God , and peace of conscience , For there is no peace saith my God unto the wicked , Esa . 57. But if we fight against these enemies and valiantly overcome , the Lord hath promised to give us to eat of the Trée of Life , which is in Paradice , and the manna that is hid , and that he will write our names in the Book of Life , Rev. 2.3 . 3. Reas . The third reason to move us to this fight , is the honor which will accompany this victory : if earthly souldiers will purchase honor with the loss of life , which is nothing else but the commendation of the Prince , or applause of the vain people ; what hazard should we undergo in fighting the spiritual Combat , séeing our grand Captain the Lord of Hosts , and infinite multitude of blessed Angels look upon us , and behold our Combat , whose praise and approbation is our chief felicity ; what peril should we fea● to obtain a Crown of glory which is promi ▪ sed to all that overcome , and to becom● heirs apparent to Gods Kingdoms ? 4. Reas . The fourth reason to perswade us , is the necessity of undertaking this Combat , there is no man so towardly that will not fight when there is no hope in flight , no mercy to be expected in the enemy , no outrage and cruelty which will not be committed ; but such is our enemy that we cannot possibly flye from him , his malice is unreconcileable , his cruelty is outragious , for he fighteth not against us , to the end he may attain soveraignty alone , abridge us of our liberty , spoil us of our goods , but he aimeth at our death destruction both of body and soul . The Apostle James in his Epistle , 1 chapter the 12 verse , pronounceth them blessed that indure temptation , for when by tryal he shall be found approved , he shall receive a crown ●f life , which the Lord hath promised to them that love him . Lastly , We may be incouraged to this fight , by certain hope of victory , for we fight under the Standard of Christ Iesus who alone is mightier then all our enemies that assault us , Ephes . 6.12 . Our Saviour hath spoiled principalities and powers , and hath made a shew of them openly , and hath triumphed over them upon the Cross . Let us not therefore fear to fight against ●eaten and conquered enemies , for every one shall be a conqueror , that desires the conquest ; for if we will be the Lords souldiers , he will not suffer us to be so much disgraces , as to let us be overcome by his mortal enemies . Having given you the reasons which may incourage us to fight this Combat , I shall now come to the spiritual warfare it self ; and shall endeavour to lay before you the malice of our great adversary the Devil : therefore in an enemy who proclaimeth war against us , we are to consider two things . First , his will ; secondly his power ; If he have will to hurt us and no power , he is not to be regarded ; if power , and no irreconcileable malice , he is not so much to be feared ; but if his power be great , and his will malicious , it is time then for us to look about us , and muster up all our forces , that we may be ready to endure the incounter . 1. First therefore , touching the will of our grand enemy the Devil , if we consider of it aright , we shall find him to be very maliciously bent against us , so that there is no hope of reconciliation with him , though we could be content to make a truce or a dishonorable peace with Gods and our e●●my : Satans malice to mankind is endless , the cause thereof , is namely the love and favour of God to the faithful ( whose estate he ●span ; ● ) shall be endless and eternal . As 〈◊〉 malice of Satan is inveterate , so it is ●●o deadly , not to be satisfied by taking a●●y our goods or good name , or afflicting us ●ith sickness , no nor by taking away our ●●●●es , for nothing will satisfie him but de●●ruction of soul & body , we may read in scrip●ure that he is called a murtherer , a man-slayer and our Savior telleth us that he hath bin so from the beginning . You read in Peter that ●● is compared to a roaring Lion , but in truth Satan is far more cruel then a roaring Lion , ( who if we may give credit to Histories ) spareth those that fall down flat before him ; ●hereas if Satan get us at such advantage , ●e would proudly trample us under foot , and make us sure for ever rising , and therefore 〈◊〉 we should look for any mercy at his hands , the Holy Ghost calleth him the great red Dragon , Rev. 12.3 . which beast beareth such ●●tural malice to mankind , that he devoureth ●hem not onely for hunger , but also for sport or hatred , in satisfying whereof he taketh great delight ; such a beast is our enemy , who is so fleshly in blood and cruelty , and so over-carried with malice and hatred , that he estéemeth it his chief sport and pastime to destroy us , as we may read in Matth. 4.2 . that he ●ath the name of a tempter given him , he is a tempter to tempt us to sin , and not onely so , but he is an accuser after that we have sinned , requiring of God that he will execute his justice upon offenders , who have des●rved punishment : of this there née●s no further proof then his own t●stimony as we may read in Job 1.7 . And as he is an accuser , so he is also a slanderer , thus wrongfully did he slander J●● , that he served God for advantage , b●cause he preserved and blessed all he had , affirming that if he would take away his goods ▪ and afflict his body , he would blaspheme him ●o his face , Job 1.10 . Neither is Satan onely a slanderer , but he is also an executioner or hangman , ready with all cruelty to inflict the punishment the which the Lord adjudgeth unto us , as we may sée in the History of Job : This shews us the extream malice of our enemy ; he is the father and author of all malice and envy , who laboreth night and day to dishonor God , and work our destruction . Therefore let us oppose against Satans malice , Christian resolution , stedfastly purposing to continue our fight in resisti●g Satan to our lives ends , how troublesome so●ver it séemeth to flesh and blood : for what more honourable death is there then to die in fighting the Lords battels ? what death more profitable , séeing by dying we shall overcome and obtain a final victory over all our enemies , and receive the crown of Glory , everlasting happiness promised to all those who fight valiantly in this Combat unto the end . I might inlarge very much in shewing you the power and strength of Satan our great enemy . First , If you consider it in himself . Secondly , If we consider the great aid he hath in the world . And thirdly , If we consider our own flesh how frail that is , and what a great help and advantage it is to Satan ; but I shall wave it at present , and shall come to the description of the spiritual armour which the textencourageth every Christian to be armed withal . 1. The Apostle St. Paul describeth the quality , and as it were the metal of our armour , in which respect he telleth us we must put on the armour of God , which is spiritual , and that our weapons we fight withal must not be carnal , for our enemy is spiritual , we wrestle against Principalities , and Powers . Neither is it enough that we put on one piece of the armour , and like young souldiers leave off the rest for lightness , we must not put on the Helmet of salvation , and leave off the Brestplate of righteousness , nor take unto us the girdle of Truth , & Shield of Faith , and cast away from us the sword of the Spirit , but we are to pu● on the whole armo●r of God , like valiant souldiers , who mean indéed to stand to it ; we are to arme our selves in all points in compleat armour of proof , which will kéep us from fléeing , and our enemies from overcoming . And that we may be the rather stirred up with all care and diligence to provide , and buckle fast to us the armour which he after describeth he sheweth the necessity thereof , by describing the dangerousness of our enemies , who being not flesh and blood , but Principalities , Powers , Princes of darkness in this world , and spiritual wickednesses , which are in high places , cannot possibly be resisted by our own strength , and means , and therefore for this cause he willeth us to take upon us the whole armour of God , that we may be able to resist in the evil day , that is , the time of temptation , which is therefore called the evil day ; partly because therein Satan tempteth us unto evil , and partly because it is a time of trouble , adversity , and affliction , when Satan sisteth us with his temptations ; and thus the evil day is taken in Psal . 41.1 . The Lord will deliver him in the evil day , that is , in the time of trouble : and thus also it is used in Ephes . 5.16 . Redeeming the time , because the dayes are evil , that is , full of troubles and afflictions , or the time of adversity . I shall now come to the particular parts of our Christian armour , and shall first begin with the girdle of truth : and shew you what we are to understand by it : the word Girdle it self , signifieth a broad strudded Belt , used in wars , in ancient times , where with the joynts of the Breast plate , and that armour which defended the belly , and loins , and thighs were cover●d , and by this truth is resembled , whereby some understand the truth of Religion , and of the Doctrine which we profess ; others understand hereby truth and uprightness of heart , or the integrity of a good conscience , whereby we perform all duties belonging unto God ▪ and our neighbor , in simplicity , without all hypocrisie , or dissimulation ; but I think we may take it in both senses , séeing the Apostle doth set down u●●er these metaphorical words , the chief vertues and graces , wherewith we are to arm our selves against our spiritual enemies . 1. First , therefore here is required truth of our Religion , we profess . 2. And secondly , th●t we profess it truely , and with upright and simple hearts . 1. For the first , that our Religion must be grounded on Gods truth , it is the foundation upon which all other duties to God or man are to be built , for if they be not grounded on Gods tru●h , but devised by mans brain , they are but human traditions , which the Lord will not accept , neither is it to any purpose , that we shew our selves earnest , and forward in religion , unless it be true and agréeable to Gods holy word . 2. T is not sufficient that we profess the truth , but it must be done in truth and simplicity of heart ; for how glorious soever our profession of the true religion is before men , yet it is abominable in the eyes of God , if it be not in truth , and from an upright heart , Joshua 24.14 . Fear the Lord , and serve him in uprightness , and in truth which if we perform in our serving of God ; it will be acceptable in his sight , though performed in great weakness , and mingled with many imperfections ; let us therfore with our Saviour , pray unto God that we may be sanctified with his truth , that not onely whatsoever we do , may be grounded on Gods truth , but that we may do it in truth and uprightness of heart . I come now to the second part of our armour , which is the breast-plate of righteousness , and the excellency thereof ; by which we are to understand a good conscience , true sanctification , a godly life , which also we are to put on according to the example of our grand Captain Christ Iesus , Isa . 59.17 . He put on righteousness as a breast plate , and an helmet of salvation upon his head . Then shall not Satans darts pierce us , so long as we are armed with a good conscience , and a godly and innocent life , so long as our hearts and breasts are armed with righteousness , though other members fall into sin , our wounds shall not be mortal . True it is that Saints do receive wounds and foils ▪ when as Satan hath drawn them to commit sin , but they are not wounded at the heart , because they do not sin with full consent of the will , for they allow not that which they do , neither do that which they would , but what they hate : and they delight in the law of God , in the inner man , when the flesh leadeth them captive to the law of sin , Rom. 7.15 . And hence it is that St. Paul saith , he did not transgress the law of God , but sin that dwelleth in him , Rom. 7.17 . And the Apostle St. John affirmeth , that they who are born of God sin not , 1 John 3.9 . And that they who are in Christ sin not , and that whosoever sinneth is of the Devil , verse 6 and 8. Not that Gods Children are exempted from all sin , but because they sin not with the full consent and swinge of the● will , and when they do fall , their hearts are defended with the breast-plate of righteousness , that is , with an holy desire , and endeavoring to serve God. David a man after Gods own heart , may be a notable example hereof for even after he was indued with the knowledge of the truth , and had this godly endeavour of serving God , he not ●ithstanding fell grievously many times , and was wounded often with Satans darts , but his wounds were not mortal , neither did they pierce the heart , because he was armed with the breast ▪ plate of righteousness . Come we now to a third part of our Christian armour , which is this , that we have our feet shod with the preparation of the Gospel of peace ; that is , we must be entertain'd with the knowledge of the Gospel of peace : for it is therefore called the Gospel of peace , because it bringeth peace to our souls ; not onely as it is the embassage of God , whereby we being reconciled unto God , have peace with him , from the assurance whereof we have peace of conscience , but also , bec●use if we be armed therewith , we shall obtain a final victory over our spiritual enemies after which shall follow everlasting peace , which shall not so much as ●e disturbed with the attempts of any enemies . It is not sufficient that we know and believe th●● Gospel of peace , unl●sse we be alwaies prepared to make confession and profession thereof , though thereby we incur worloly shame , losses , afflictions and persecutions : and this the Apostle signifieth by telling us that our feet must be shod with the pr●paration of the Gospel of peace , that is as those who are well shod , are ready to go through rough and unpleasant waies , so those that are indued with the knowledge of the Gospel must alwaies be in readiness to make profession thereof , in the midst of affliction and persecution : for as with the heart man believeth unto righteousness , so with the mouth he must confess unto Salvation , Rom. 10.10 . But now if we lay aside this armour , we shall be as unfit to travel in the afflicted way which leadeth to Gods Kingdom , as those souldiers who are b●re-foot , are fit to march through waies that are full of briars and thorns . We come now to the fourth piece of Christian armour , which the Apostle exhorteth us to put on , which is the shield of faith : which part above all other parts is most necessary : because how weak soever we be in our self , it doth defend and protect us against all temptations of Satan . For he that putteth on faith , putteth on Iesus Christ also , it being a property inseparable of faith , to apply unto us Christ Iesus , and all his benefits ; that is ▪ his merits , and righteousnesse , and everlasting life it self . Let us therefore take unto us the shield of faith , that we may also put on the Lord Iesus Christ , as the Apostle exhorteth us , Rom. 13.14 . For having him , we shall want nothing which may either defend our selves , or offend our enemies : the Lord himself will be our shield and buckler , and therefore it will be impossible for our foes to prevail against us . Again , let us further consider the vertue and necessity of this shield of faith , the vertue whereof appeareth by its repelling the fiery darts of Satan : the Apostle saith , that thereby we may quench his fiery darts , alluding to the custome of Souldiers in ancient time , who maliciously poysoned their darts , whereby the bodies of those that they wounded , were so inflamed that they could hardly be cured or eased of their raging and burning pain ; and such darts are all Satans temptations , whereby we are wounded with sin ; for if they be not repelled and quenched with the shield of faith , they will in flame our lusts to sin , and one sin will inflame our hearts to anoth●r , till there be kindled in us a world of wickedness . This we may sée in the example of David , who after that he gave himself to idleness and sloth , and so was pierced with one of Satans fiery darts , it presently inflamed his heart to commit adultery , and having given place to that , he was provoked to murther . Therefore it behoveth us to take unto us the shield of faith , whereby we may quench these fiery darts , but why doth the Apostle use this unproper spéech , séeing the shield of faith doth not quench , but repel the darts that beat upon it ? I answer : partly to shew the nature of our enemies temptations ; namely , that they be f●ery , mortal , raging , and pernicious , and partly to set forth a double vertue of faith . For first thereby we repel and beat back his temptations , and so resist him stedfast in the ●aith , 1 Pet. 5.9 . Secondly , if Satans darts have pierced and wounded us , faith also doth cool the scalding heat of sin , by applying unto us the precious balm of Christs blood ; so that our wounds are not mortal unto us . The first of these vertues is signified hereby , in that he calleth faith a shield which repelleth Satans temptations , as the shield doth the darts that are cast against it . The second by the word ( quenching ) namely , as water quencheth the fire , so faith quench●th the fiery darts of Satans temptations . I procéed now to the fifth part of our Christian armour , which is the helmet of Salvation , which is so called , because it bringeth Salvation to them that wear it , for we are saved by hope , as it is in Rom. 8.24 . which we are to understand by the helmet of Salvation , as it appeareth in 1 Thes ▪ 5.8 . where he exhorteth us to put on the hope of Salvation for an helmet . As no man in his right wits , would sell his certain interest unto a goodly inheritance , for a bright shining counter : so much less will any man who is not stark-mad , sell his assured hope of the eternal kingdome of glory , by yielding himself the slave of sin and Satan , to purchase for the present , the worlds counterfeit shining excellencies , which are in truth , but mutable , or at least momentary vanities . And though he assault us on the one side , as he did St. Paul , with afflictions and persecutions ; yet we will with him for the hope of Israel , be content to be bound in the chains of misery and affliction , for the heaviest cross will séem tolerable , yea an easie yoke , and a light burthen to those who do expect and hope for a far more excellent and eternal weight of glory . Now therefore if we do not put on this helmet we shall not dare to lift up our heads in the day of battel ; for as those who are incouraged with hope of victory , and the spoil ensuing , do fight valiantly , so those who are quite forsaken of hope , do forsake also the field , and cast down their armour and weapons , and do either run away , or cowardly yield unto the enemy . And so much for the defensive armour which we must put on , that which follows is both defensive , and offensive , fit to defend our selves and repel and foil the enemy : the first is the sword of the Spirit , the word of God , this the Apostle cals the sword of the Spirit ; because it is a spiritual and not a carnal weapon , which the spirit of God hath as it were tempered , made , sharpened , and put into our hands , to repel all our spiritual enemies whensoever they assault us . Now we are taught to imitate our grand Captain the Lord Iesus Christ , who though he were able to have confuted Satan by other arguments , or to have confounded him by his power : yet as he suffered himself to be tempted in all things like unto us , so he used the same weapons which he hath appointed us to use in this spiritual Combat of temptation , to the end that we might be taught how to handle them , having his example for imitation , and also may conceive assured hope of victory , considering that our Captain subdued Satan with the self same weapons . Whensoever therefore we are assaulted by Satan , let us draw out the sword of the spirit , that we may defend our selves , and give him the foil , as being the most fit weapon for the purpose : and séeing this sword is so excellent , let us highly estéem of it , and manfully use it whensoever Satan doth assault us , and tempt us to commit sin . As for example , when he enticeth us t● commit sin , and extenuates it , as though it were but a may game and a trick of youth , which God regardeth not : let us draw out the sword of the spirit , saying that all they are accursed who continue not in all that is written in that book of the Law to do it , Gal. 3.10 . They who live according to the flesh cannot please God. Rom. 8.8 . That the burthen of sin cannot be light , séeing it pressed out of Christ himself , a bloody sweat . On the other side , if he aggravate the hainousness of our sins , to the end he may draw us unto despair of Gods mercies , let us say it is written , I will not the death of a sinner ( saith the Lord ) but that herepent and live , Ezek. 18.23 . And that Jesus Christ came into the world to save sinners , 1 Tim. 1.15 . And that he came not to call the righteous , but sinners to repentance , Matth. 9.13 . Joh. 3.16 . If he tempt us to the love of the world , and to the service of this unrighteous mammon , let us answer him that it is impossible to serve two masters of such contrary dispositions , as it is written , Matth. 6.24 . If we love the world , the love of the father abideth not in us , 1 John 2.15 . That the amity of the world , is enmity against God , James 4.4 . Again , if by renouncing the world , and endeavoring to serve the Lord in uprightness and in truth , he séeks to draw us from our integrity , by threatning afflictions and persecutions , we are to strengthen our selves , and resist him with the sword of the Spirit , remembring that they are blessed which suffer persecution for righteousness sake ; for theirs is the Kingdom of heaven , Matth. 5.10 . All that will live Godly in Christ Iesus , shall suffer persecution , 1 Tim. 3.12 . That whosoever loseth any thing for Christs sake shall receive in recompence an hundred fold more , and have everlasting life to boot , Matth. 19.29 . If he tempt us to the neglect of Gods word , we are to tell him that all Christs shéep hear his voice , and follow him , John 10.27 . That whosoever is of God , heareth Gods words , John 8.47 . They who know God , hear his ministers , whereas he that is not of God , heareth them not , 1 John 4.6 . Again , if he tempt us to content our selves with the bare hearing thereof , neglecting obedience thereunto , we are to tell him , that not the hearers of the word , but the doers thereof shall be justified , Rom. 2.13 . And they that are hearers of the Word , and not doers also , deceive themselves , Jam. 1.22 . Not every one that saith Lord , Lord ( that is , maketh a goodly profession of religion ) shall enter into the Kingdom of heaven , but he that doth the will of the Father who is in heaven , Matth. 7.21 . So when he tempteth us unto pride , we are to say unto him , Satan , I may not enter into thy temptation ; for it is written , God resisteth the proud , but giveth grace unto the humble , 1 Pet. 5.5 . Thus may we repel the violence of all Satans temptations , and give him the foil , if we will take unto us the sword of the Spirit , and skilfully use the same in the fight ; for it is not sufficient that we have the sword lying by us , if we do not draw it out in the dispute to fight the spiritual Combat , but let it rest in the Scabbard . It behoveth every poor Christian to come into Gods School continually , that there we may learn how to handle the sword of the Spirit , that may resist Satan in all his assaults , and give him no advantage in the fight . Otherwise he will use it to our own overthrow , for if he durst fight with our Savior Christ with his own weapon , the word of God , whose knowledge was e●quisite , and without measure ; how much more will he be busied in using it against us , who have not attained unto the least part of his skill ? First , then hereby appeareth the carnal wretchedness of many poor souls , who as if they had no enemy to oppose them , and assault them , have not this weapon in their houses at all , and if they have , yet they bestow more time in profane exercises , then in study how to use this sword of the Spirit , which is the word of God , for their own defence , and too many trusting to their own skill as sufficient in it self , they seldome come to the Lords School , where they may learn to use the weapon of Gods word for their best advantage . Secondly , hereby appeareth the wicked practices of the enemies of Gods truth , who take from Gods people , the sword of the Spirit , which the Lord hath given unto all for their defence . Neither doth the Apostle exhort onely Ministers to take this weapon , but all Christians whatsoever , who are assaulted with their spiritual enemies . The last , and chief means whereby we may both defend our selves , and offend our enemies ; is fervent and effectual prayer , which the Apostle exhorteth us to , Ephes . 6.18 . And pray alwaies : the necessity and profit of which exercise , is very great in this spiritual Combat ; because thereby we do obtain all our strength to fight , and victory also over our enemies . For first , we cannot indure the least assault of Satan by our strength , unless we be armed with the power of Gods might , and the Lords assistance , whereby onely we can overcome , is obtained by earnest and effectual prayer , Psal . 50.15 . Call upon me in the day of trouble ; so will I deliver thée , and thou shalt glorifie me . And our Saviour prescribeth us the means to frée our selves from temptation , or at least , from being overcome by it , that we crave the Lords assistance , saying , Lead us not into temptation , but deliver us from evil , Matth. 6.13 . so he exhorteth his Disciples unto prayer , lest they should enter into temptation , Luke 22.40.46 . Secondly , we cannot obtain the spiritual armour ( before described ) by any means of our own , and therefore are to be begged at his hands , by earnest and effectual prayer , we having his gracious promise , that if we ask , we shall receive , Matth. 7.7 . And our Savior hath assured us , that whatsoever we ask the Father in his name , he will give it us , John 16.23 . And to this his promise he addeth his commandment in the verse following , Ask and ye shall receive , vers . 24. Now that our prayers may be effectual , there are divers conditions and properties required in them . 1. That we pray continually , which our Saviour Christ injoyneth , Luke 18.1 . Not that we must neglect all other duties , and do nothing but pray , for there is a time to hear the word , to do the works of mercy , and of our callings : but his meaning is , that we be alwaies ready to pray upon all good occasi●ns , especially in the time of temptation . 2. The second thing required , is , that we pray with all manner of prayer and supplication , that is , when we want any thing that is good , or would be delivered from any thing that is evil , we must have recourse to God by prayer , that we may obtain the one , and avoid the other ; but more especially when we féel the want or weakness of our spiritual armour , we are then to beg the graces of Gods spirit , we are to beg them at Gods hand , that so we may be able to withstand the encounter . The third thing required , is that we may in , or by the Spirit . The words may be taken both waies . First , therefore we must pray in the Spirit , which is required that we pray with understanding . 2. We must pray with attentive minds , joyning our hearts with our lips . 3. We must pray with a pure conscience , and faith unfained , lifting up pure hands to God without wrath or doubting , 1 Tim. 2.8 . Thus have I described the Christian armour , which every man is to put on before he enter into the Combat , with our spiritual enemies , if we resist Satan he will flie from us , Jam. 4.7 . but if we give ground and betake our selves to flight , he will pursue us swiftly , and deadly wound us , for we have no armour on the back , to defend us from the violence of his blows , neither will ▪ the Lord protect such faint-hearted cowards as run away from his standard , not daring to trust and relye upon his mighty power , and never failing assistance , which he hath promised to all that fight his Battel . Seeing therefore there is no safety in flight , but assured victory to them that faint not , but endure the brunt of the battel , let us manfully stand upon our guard , neither flying nor yielding to our spiritual enemies ; for where can we be more safe , then under the Lords Standard ? where can we be more honourably imployed , then in fighting his Battel ? how can our state be more dangerous then when we flye and Satan pursueth us ? how can it be more desperate then when we yield our selves captive to Satan , to be bound in the fetters of sin , until the sentence of condemnation be pronounced on us , in the general Sessions at the day of Christs appearing ? From the which sad sentence the Lord of his tender mercies , grant that every poor soul of us may be delivered . Thus having given you an account of our spiritual armour , and laid down the reason to incourage you to fight this spiritual warfare : I now come to give you some motives to stir you up to this work , that we should not set our hearts on this world and worldly things , because we are but Pilgrims and strangers here on earth ; as appeareth by the acknowledgement of the Saints and Servants of God , in times of old , of whom it is said , that they confest they were Pilgrims and Strangers on the earth , Heb. 11.13 . the which as it is manifest by the Scripture , so it is demonstrated by evident reason : for that is to be estéemed a mans country , where his chief friends and kindred remains , where his living , and substance doth lie , where he is to spend the most part of his life ; where he hath most contentment , and best entertainment : but the faithful have all their kindred in heaven , saving some few who are pilgrims with them on the earth , there is their heavenly Father , and Christ Iesus their elder brother , there are their chief treasures , even an inheritance undefiled that fadeth not away ▪ finally there they have best entertainment , and most contentment : because there all tears shall be wiped from their eyes , and there they shall have mansion-houses , inheritances , crowns of glory , and fulnesse of joy for evermore . Now from this consideration , that we are not in our own country , but remain upon the earth as pilgrims and strangers , should serve as an effectual reason to wean our hearts from the love of the world and worldly vanities , and to place them in heaven , and onely in heavenly joys , which is our country , and place of residence : therefore if we be pilgrims on earth , we must follow their practice , and not set our hearts on worldly things ; because the time we have to enjoy them is very short , let him that hath enjoyed worldly prosperity the longest time , look back , and he shall sée that all that is past is but as a dream , or shadow , and as the twinkling of an eye , in respect of eternity : but all our love and longing must be placed on our heavenly inheritance , where we are for ever to enjoy an eternal weight of glory and happiness without end . Now if we would thus estéem of the world and worldly vanities , learn then of the ( Apostle ) to use them as though we used them not , not as places to rest in , or things wherein we take our chief repose ; but as a way to travel in , and as necessaries to further us in our journey : who would seat his heart and affections on those delights which he séeth as he passeth by ? who in his right wits will so doat on these things in which he hath not any interest , as that he should neglect far better and permanent delights in his own country ? Let us then like travellers refresh our selves with the things of this life ; and so again go forward on our journy , cast away every thing that presseth down , and the sin that hangeth fast on , and let us run with patience the race that is set before us : let us learn to imitate the Eagle , which seldome lighteth on the earth , but when constrain'd with hunger , she stoopeth to her prey , and when she hath fed , mounteth again aloft above the clouds : so let us not suffer our hearts and affections any longer to rest upon the earth , then we are compel'd with our present necessities , but like the Eaglets of Iesus Christ , let us resort thither where the dead carcase is , and being fed herewith , let us amount high in divine contemplations , having our conversation in heaven , and let us like strangers and pilgrims abstain from carnal lusts , which fight against our souls . Again , the world is not simply a place of pilgrimage alone , but a place of warfare , wherein we are assaulted on all sides , and by all possible means , hindred in our spiritual voyage , and therefore séeing our time is but short , and so full of trouble , let us seat our affections , and our hearts on the main business which tends to our spiritual warfare : as Jacob saith , the daies of his pilgrimage were not onely few but evil also , Gen. 47 9. and Job affirmeth , that man who is born of a woman is but of short continuance , and full of trouble , Job 14.1 . And therefore while we are here we had néed to be always in the compleat armour of a Christian● , because we fight not onely against flesh and blood , but against Principalities , Powers , and worldly Governours , the Prince of the darkness of the world , which are in high places , let us then with the Apostle , so run that we may obtain , 1 Cor. 9. 24 , 25. Let us , being to wrestle with such mighty enemies , like him that proveth masteries , abstain from all things which might hinder us to obtain a crown is incorruptible , let us come into the field against our spiritual enemies , not loaded and incumbred with the burden of worldly trash , tyed fast unto us the bounds of carnal love , which shall but betray us into the hands of those foes which séek our overthrow , but let us run armed with Gods spiritual graces , and assisted with the power of his might . whereby we shall be inabled to obtain the victory , that so we may say with the Apostle , I have fought a good fight , I have finished my course , and have kept the faith , from henceforth is laid up for me a crown of righteousness , which the Lord , the righteous judge shall give me at that day , 2 Tim. 4. 7 , 8. Séeing this is promised , as he affirmeth , not to him alone , but to all them who obtain the victory in this spiritual warfare , according to that gracious promise , in Revel . 3.27 . to him that overcometh will I gran● 〈◊〉 with me in my Throne , even as I overcame , and sit with my Father in his Throne . I come now to a second motive , to stir us up to look after heavenly treasure , and not immoderately to love the world , and worldly vanities , because we are pilgrims here , and therefore must leave them in our passage , so we are Citizens of heaven , the new Jerusalem : the Apostle saith , we having through Christ an entrance unto the father by one spirit , are now no more strangers and forreigners , but Citizens with the Saints , and of the houshold of God : and speaking of Abraham the father of the faithful , he saith , That he abode in the land of promise , as in a strange country , and as one that dwelt in tents , because he looked for a City not made with hands , having a foundation whose builder and maker is God ; neither was this peculiar to him alone , but general to all his Children , who followed him in the saith : of whom it is said , that they have here no continuing City , but seek one to come , Heb. 11. 6 , 9 , 10. And the reason is apparent , for we are Citizens , and subjects of that Kingdom , whereof our Lord Iesus Christ is King , but he himself hath plainly told us , that his kingdom is not of this world , but that he reigneth and ruleth in that kingdom of eternal glory : and therefore whosoever are subjects unto him , they cannot be frée denizons of the world , but Citizens of heaven . It is no marvel that heretofore we living in ignorance , did not estéem of those divine excellencies , but preferred before them these worldly vanities : because they are subject to our selves , for there is no desire of that which is not known , and that bright sun-shine day is all alike to him , who is stark-blind unto the darkest night . But now after that the grace of God which bringeth salvation unto all men , hath appeared , and taught us that we should deny ungodliness and worldly lusts , and that we should live soberly , righteously , and godly in this present world , looking for the blessed hope and appearing of the glory of the mighty God , and of our Saviour Iesus Christ , Titus 2. 11 , 12 , 13. It were more then madness , if we should suffer our selves still to be transported with worldly concupiscence , and prefer the present satisfying of our carnal desires before the eternal fruition of our heavenly joys : we should not be alwayes children wanting wit and experience in heavenly affairs , it is time now to put away childish things . Whilst we remain'd in the state of slaves , and were the devoted vassals of sin and Satan , our base desires did well agree with our base condition , whilst we were Citizens of the world , and children of the earth , it might sute with our calling to desire earthly comodities , and estéem the riches , pleasures , and preferments of the place whereof we were inhabitants at high rates , but now that God hath dignified us with most royal priviledges , and made us Citizens of heaven ; and of the slaves of Satan , hath made us his own children by adoption and grace , yea heirs apparent of his glorious kingdom : O let us , remembring this high calling , for shame forsake our base desires , not suffering our hearts to lie grobeling on the earth , wallowing in carnal pleasures , and worldly delights , but raising them up to the height of our hopes , let us aim at no less then crowns and kingdoms , and those not momentary , and of this world , séeing they are vain and of little worth , but those which are most glorious and eternal in the world to come . Having shewed you the priviledges of the Citizens of heaven , I shall now give you a hint of those ineffable and inconceivable joys of heaven : the Apostle St. Paul séems to intimate that he was taken up into paradice , 2 Cor. 12.41 . That we may have some glimps of the glory , we are to know that the joys of heaven , is nothing else but that chief happiness and supreme felicity , which the holy Saints having served God in this life , shall eternally injoy with God himself , and his son Christ , in the life to come : the joys of heaven are called a torrent of pleasures , a timely fountain , a majestical temple ; it is called a Crown , a Crown of righteousness , and lest it should be like the worldly crowns that fade away and subject to change , it is a crown incorruptible , which cannot be taken from us , a crown of life that cannot be lost by death : yea it is called glory it self . Thus the ravishing joys of heaven are plainly noted by those titles and similitudes , which are in the word of God ascribed to it ; and it is further denoted by way of a mansion , a dwelling house we are to remain in , and not onely so , but an inheritance that is immortal , and undefiled , that passeth not away , an incorruptible crown , which cannot perish : a fountain of life , which is never dry , an eternal life which hath no end . A Kingdom which cannot be shaken by any violence , and eternal glory that hath no limits nor end . And thus we sée in part the excellency of those heavenly joys : There are two parts of those joys . 1. The absence of all evil . 2. The presence of all good : we shal have a freedome from all evils that may trouble us , and have the fruition of all those things that can delight and comfort us . Here we are content to injoy the victory over all flesh and blood : this is the blessed conquest ; this is the eternal mansion of glory , for which so many of the Saints and holy Martyrs of God have fought manfully under Christs Banner , and have béen found more then conquerors through Christ that loved them . Let us therefore so strive and fight , that we may obtain a glorious conquest over the spiritual enemies of our Salvation , and so obtain the crown of Victory , which God hath promised us ; even that glorious felicity , the eternal happiness of his heavenly kingdom , the which if it be the blessed will of Iesus Christ the righteous to grant us , who hath dearly bought it for us , to whom with the Father , and his holy Spirit be ascribed to him ; by all his Church , all honor , glory , praise , and thanksgiving , obedience , and dominion , henceforth and for evermore . Amen . Books printed for Charles Tyus at the Three Bibles on the Middle of London-Bridge . A Learned Exposition on the Ten Commandements , by Mr. Dod. in 4. Susurium cum Deo , Or , Holy Conferences of the devout soul , by Joseph Hall late Bishop of Norwich . Comfort and Councel for dejected Souls , by I. Durant . Sips of Sweetnesse , or , Consolation for weak believers , by J. Durant . The Pilgrims Port , or , The weary mans Rest in the Grave , by George Ewbanke . The Womans Labours , being the worthy works of the weaker Vessel , in Poetical Verses , upon several places of Scripture . The Wise Virgin , or , A Wonderful Narration of the various dispensations of God towards a child of eleven years of age , by Name Martha Hat●ield , the daughter of Mr. Anthony Hatfield of Laughton in Yor●●shire , how through the prevalency of her distemper , she was smitten dumb , deaf , and blind , and at several times she did utter many glorious truths concerning Christ , Faith , and other subjects , to the wonderment of many that came far and near to see her . These small Books following , being but 2 d. a piece , are likewise printed for Charles Tyus . Gods Call to Unconverted Sinners , by T.P. Now or never , work out your Salvation with fear and trembling . by R.B. The School of Learning , being Prayers for Morning and Evening , with a short Catechism for the instruction of Children . The School of Patience , or , the benefit of affliction to the people of God. The Vertuous Wife , or , a good Woman in her proper colours , set forth for the benefit of young men in their choice of a Wife . The Scholars Winter Garment , or , a garment of righteousness , wherewith every one is to be clothed , by T.R. Mans chief Guide to Salvation , by T.R. The Sinners Warning Piece , or , Heavens Messenger , by T.R. These with variety of Histories , are sold at the three Bibles on the Middle of London - Bridge . FINIS . 
A45544	----	Cardvvs benedictvs, the advantage of affliction, or, The reward of patience unfolded in a sermon preached at the funeralls of Mr. Thomas Bowyer, merchant, who died the 8th day of February 1659, and was buried the 22th of the same moneth, in the parish church of St. Olaves Jewry / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. This text is an enriched version of the TCP digital transcription A45544 of text R17381 in the English Short Title Catalog (Wing H712). 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. 86 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45544 Wing H712 ESTC R17381 11739165 ocm 11739165 48473 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 0 1.0 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 1, no. A45544) Transcribed from: (Early English Books Online ; image set 48473) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:11) Cardvvs benedictvs, the advantage of affliction, or, The reward of patience unfolded in a sermon preached at the funeralls of Mr. Thomas Bowyer, merchant, who died the 8th day of February 1659, and was buried the 22th of the same moneth, in the parish church of St. Olaves Jewry / by Nath. Hardy ... Hardy, Nathaniel, 1618-1670. [4], 35 p. Printed for Josepph Cranford ..., London : 1659. Errata: p.35 Reproduction of original in Cambridge University Library. eng Bowyer, Thomas, d. 1659. Bible. -- N.T. -- James I, 12 -- Sermons. Funeral sermons. Temptation -- Sermons. A45544 R17381 (Wing H712). civilwar no Carduus benedictus, the advantage of affliction, or The reward of patience. Unfolded in a sermon preached at the funeralls of Mr. Thomas Bow Hardy, Nathaniel 1659 12854 8 70 0 0 0 0 61 D The rate of 61 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion CARDUUS BENEDICTUS , THE Advantage of Affliction , OR THE Reward of Patience . Unfolded in a SERMON Preached at the Funeralls of Mr Thomas Bowyer Merchant , who died the 8th day of February 1659 , and was buried the 22th of the same moneth , In the Parish Church of St Olaves Jewry . By NATH. HARDY Minister of St Dionys. Back-Church . Job 5. 17. Behold , happy is the man whom God correcteth , therefore despise not thou the chastening of the Almighty . James 5. 11. Behold we count them happy which endure . You have heard of the patience of Job , and have seen the end of the Lord . Ambros. de Offic. Quae putantur mala , non solum impedimenta non sunt ad vitam beatam , sed etiam ad meritum adjuvant . LONDON , Printed for Joseph Cranford at the Sign of the Castle and Lyon in St. Pauls Churchyard . 1659. To his much respected Friend Mr Henry Bowyer Merchant . THe memory of the Just ( saith the Wise man ) is blessed , or more sutably to the Originall ) for a blessing : and that in regard of God , whom we are excited to bless and praise , by remembring the vertues of the just ; Us , to whom the remembrance of his good example ( if attended with Imitation ) is a blessing , and will lead us to blessedness ; Him , on whom this is conferrd as a blessing , that though his body rot , his name shall not , but be remembred ( according to the vulgar Latine from the 70 ) with praise and honour . That the memoriall of your dead Brother's exemplary life might be kept alive and perpetuated to succeeding Generations , the publication of this plain Piece was earnestly desired by your self with many of his friends , and readily yeelded to by me since ; though I do not judge the Sermon worthy to be printed , yet I am sure he is worthy to be remembred . To this end I have endeavoured in the close of the Sermon , to draw his picture , not to the length ( I confess ) but ( I hope ) to the life , so truly , that I dare say , whoever well knew him , and shall view this portraiture , will acknowledg it to be like , and not at all flattering ; which that it may be the more publikely beheld , I have by the Printers help , hung it in a convenient light ; And now ( worthy Friend ) before I take pen from paper , give me leave to annex a word of Gratulation , in a thankfull acknowledgment of those many undeserved kindnesses which were vouchsafed to me by the deceased , and are continued by your self ; Exhortation , which concerneth as well my self and all who shall peruse this discourse , as you , that ( to allude to the Philosophers phrase ) we would all bear the colour of this dead servant of God , by following his excellent pattern . Supplication to the great God , for You , your vertuous Consort , and Posterity . That Divine bounty may continually pour upon you all these graces and blessings which conduce to your present and future well being , is and shall be the prayer of Your very Reall Friend NATH. HARDY . THE Reward of Patience . James 1. Ver. 12. Blessed is the man that endureth temptation : for when he is tried , he shall receive the Crown of life , which the Lord hath promised to them that love him . CHristian Religion is a volume of Paradoxes , and its Oracles ( though not like Apollos ambiguous , yet ) aenigmaticall ; whether you view matters of faith or practise , of promise or precept , you shall finde the most of them to be so many Riddles ; and yet though they be not verisimilia , seeming probabilities , they are vera , reall verities ; yea , those contradictions to carnall reason are excellent sence to faith . If you cast your eyes upon this Scripture which I have now read , what else doth it appear at the first aspect , but a strange and dark saying ? Some of the Learned have enumerated severall centuries of opinions amongst the Philosophers concerning blessedness ; but not one amongst them all pitcheth upon this . The meer moralists would as soon place the element of fire in the water , or the Sun in a cloud , as happiness in affliction , blessedness in enduring : but if you view the Text again , and read it throughout , you will find it an undeniable truth , such as though carnall reason knoweth not how to understand , yet it can not gainsay ; in which respect I may well call it an Orthodox Paradox , well worthy my discussion and your attention ; Blessed is the man that endureth temptation , for when he is tried he shall receive the Crown of life , which the Lord hath promised to them that love him . If you well observe the Text , you will find it consists of two Generalls ; A strange affirmation , and A strong confirmation : Or , if you will , An obscure proposition , and A clear exposition . The former in those words , Blessed is the man that endureth temptation . The latter in these , for when he is tryed he shall receive the Crown of life , which the Lord hath promised to them that love him . I Begin with the affirmative proposition , wherein there are three principall words which constitute so many particulars ; Temptation , Enduring , Blessedness . The first informeth us in the quality of affliction , it is a temptation . The second mindeth us of the duty of a Christian , which is to endure . The third assureth us of advantage by enduring temptation , and that no less then felicity , Blessed . 1. Affliction is a temptation , not seductionis , seducing to badness , of which our Apostle speaketh in the very next verse , and in our English language is most frequently so stiled ; but probationis , proving our goodness , of which our Apostle speaketh at the second verse of this Chapter , and best agreeth with the signification of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which cometh from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , experimentum . That kind of affliction which St Iames seemeth here more especially to intend , is persecution from wicked men for Righteousness sake : but divers temptations at the second verse , and temptations here set down indesinitely , may take in all sorts of afflictions , as well corrections from God , as persecutions from men . Temptation , in its proper notion , is exploratio instituta ad eliciendam rei ignotae notitiam , any triall made for discovery of what was unknown ; thus every affliction is a temptation , manifesting what was before unknown ; not to God , who knoweth what is within us , but to our selves and others . That which affliction discovereth , is both evill and good , sin and grace . Much evill of sin which lay hid in the heart is brought to light by affliction : It is a known saying , Magistratus indicat virum , Magistracy sheweth the man in his colours ; that pride and haughtiness then appearing , which was not before to be discerned ; and as prosperity maketh known that pride , so doth adversity that impatiency which is in us . When the Corn is winnowed , that chaff which being mingled with it was hid , is severed from it and discovered . The mud , which whilest the water is quiet , lieth at the bottom , is manifest when it is stirred . Neither we nor others oft-times think there is so much frowardnesse in our spirits , as we and they find when affliction stirreth and sifteth us . But that which affliction principally maketh tryal and discovery of , is our grace , and that in its truth and strength . The soundness of the foundation is tryed by the winde , the health of the body by hard weather , the rightness of the metall by the touchstone , and the sincerity of our graces by affliction . The reality of a Friend is seen in adversity ; the faithfulnesse of the Wife , when her chastity is assaulted ; and , the truth of our Christianity , when we are tempted by affliction . The noune {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( from whence the word in my text cometh ) is neerer in sound with the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which signifyeth transfodere , to pierce through . And as by piercing through a thing , it is tryed whether it be substantial or hollow ; so are we pierced through with sorrows and troubles , to try whether we are sincere or hypocrites . Nor doth only the truth , but the measure of grace then manifests it self . The Souldiers valour is shewn in the battell , the Pilots skill in the tempest , and the vigour of a Christians grace in temptations . a If thou faint ( saith Solomon ) in the day of adversity , thy strength is small . Every Cockboat can swim in the narrow river , but it is the strong vessell which holds out in the main ocean . The strength of our grace is at once both manifested and increased by troubles . Yet more particularly , Affliction trieth our faith , whither it be only a willow or an oake ; our hope , whither it be only a reed or an anchor ; our love , whither it be only a blaze of thorns , or a Vestall flame ; and our patience , whither it be only a fading flower , or a flourishing lawrell . a St Peter calls affliction the triall of our faith : here is the faith and patience of the Saints , saith St. Iohn , in suffering times : And surely the consideration hereof should teach us this point of divine wisdome ; as to make account that troubles will come upon us , so that when they come they will be trials , and accordingly so to stablish our hearts with grace , that when they befall us we may be able to 2. Endure , which is the next particular . Enduring temptation . 1. On the one hand is not 1. A needless bringing it upon our selves ; it is one thing ferre , to bear , and another inferre , to bring the Cross upon our backs ; Ius legionis , facile non sequi , nec fugere ; the military Law is not cowardly to run away , nor rashly to fall on : if affliction meet us in our way we must not run from it , but withall we must not stir out of our way to meet i● . 2. Nor is it a stupid despising of a temptation when it befalleth us ; it is one 〈◊〉 thing to lie under a burthen as a stone , and another to stand under it as a man ; he that doth not feel , cannot be said to endure : Stoicall Apathy is far distant from Christian patience . 2. On the other hand , that enduring which is truly Christian , and here intended by the Apostle , 1. In the extent , reacheth to divers , manifold temptations ; the Syriack word here is in the plurall number ; our shoulder should be as broad as the burthen ; we must not only endure a few drops , but many showers ; a single gust , but renewed storms . 2. In the duration , holdeth out to the last , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is added by our Saviour , He that endureth to the end , Let patience have its perfect work , is our Apostles advice , at the 3d verse of this Chapter ; our patience must be dyed in grain , such as will hold colour . 3. As to the manner , is voluntary without compulsion , quiet without strugling , cheerfull without repining , and magnanimous without fainting . Our Saviours injunction is , to take up the Cross ; when God layeth it before us we must take it up willingly : the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here used , signifieth irruentem host is impetum viriliter sustinere , to receive a fierce onset from the enemy , and not to stirre : afflictions fall upon a Christian as hail stones upon the tiles , which instead of breaking the tiles , are broken themselves ; a good man is neither lifted up with prosperity , nor cast down by adversity . 4. As to the motive , by which truly Christian patience is distinguished from that which is meerly morall , it ariseth from a placid submission to Gods will , and aimeth at the exaltation of Gods glory . Right obedience is chiefly because God wills to injoyn , and right patience because he wills to inflict , and in both , whatsoever he doth or suffereth , the true Christian seeketh Gods honour . And now as Christ once said to his Disciples , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , where is your faith ? let me say to you , where is your patience ? We are all Philosophers till we come to dispute , and Souldiers till we are ingaged to sight , and Christians till we are called to endure ; but alas are we not then like bad stuff , that shrinketh in the wetting ? do we not like froward children , cry when we are crossed ? like woodden vessels , we break if we come near the fire ; and like earthen pots , we crack , nay fall in pieces , when we are dashed against the stones ; if we endure for a while , yet are we not soon weary ? if our first onset be ( as it is said of French men ) more then manly , is not our second less then womanly ? so soon are we out of heart . Finally , Is our patience founded upon divine principles ? are we acted by spirituall enducements in all our sufferings ? Oh let us learn to shew our selves Christians , by our readines to endure ; and let our enduring be such as is truly Christian . I end this with that short memento , which though borrowed from a Heathen , is well worthy the eare and practice of a Christian , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , abstine & sustine , abstein from the evill of transgression , and sustein the evill of affliction ; forgoe thy sinfull pleasures , and undergoe sorrowfull pains ; not under the power of any sin , and stand under the weight of whatsoever suffering may befall thee , so shalt thou be 3. Blessed , which is the last particular in the first generall . Blessedness in its proper and adaequate notion , consists in a freedom from whatsoever is evill , and a fruition of all good . But he that endureth temptation , is deprived of good and afflicted with evill , how then can he be blessed ? This objection will be sufficiently answered by a double distinction . He that endureth temptation , though he is not blessed consummatively , yet he is blessed inchoatively . For 1. Though he is not altogether free from evill , yet he is free from the evill of the evill , and that is a beginning of happiness . Christian patience plucketh out the sting of every temptation , whereby it becometh in stead of a curse , a blessing . Affliction to him that endureth it as he ought , is not sickness but physick ; and so not evill to , but good for him . 2. Though he wants a fullness , yet he enjoyeth so much as may well be called a tast of bliss , namely the favour of God , and the peace of conscience . 1. He that endureth temptation hath a quiet mind in the midst of all his troubles ; and his soul , like the upper region of the ayre , is without any clouds of distraction . It was the counsell of our Saviour to his Disciples , In your patience possess your souls ; the patient Christian even when he is bereaved of his estate , his liberty , his health , his credit , possesseth his soul in a calm and serene tranquillity . 2. Nay , which is yet far more , he that endureth temptation , enjoyeth his God ; and whilest the rain of affliction falleth , he beholds the Sun shining on him . To the upright ( saith the Psalmist ) there ariseth light in darkness , even the light of Gods countenance in the darkness of trouble . What a glorious sight had St Steven , when through a showre of stones he beheld the Heaven open and Iesus standing at the right hand of God! and yet the like vision , though not after the same manner is vouchsafed to every Christian endurer ; to whom , as it were , Heaven is opened , whilest he beholds God through Christ propitious towards him . It is in love , that God doth exercise any of his with temptations ; and to those that endure them he is pleased to manifest his love ; kissing them with the kisses of his mouth , who kiss the rod of his hand . And surely there is no happiness on this side Heaven , to the sense of Divine favour , and the quiet of our own spirit : indeed it is an Heaven upon earth , an anticipation of Heaven , the first fruits of glory , and an inchoation of blessedness . 2. He that endureth temptation , though he is not blessed positively , yet he is dispositively ; he is not actually possessed with bliss , but he is in a certain expectation of , and ready preparation for it ; ( though he be not at the journeys end , he is way that leads to it . ) When the Ship is in the haven , it is past all storms ; but by enduring storms , it at last arriveth at the haven . When we come to Heaven , there will be no more temptation to endure , but by enduring temptation it is , that we come to Heaven . So true is that of St Paul , These light afflictions which are but for a moment , work for us ( to wit not of themselves , but being patiently undergone ) an exceeding eternall weight of glory . Indeed the temptation in it self is an evill , and tends to make us miserable ; but the enduring it , is a vertue , a grace which maketh us fit for blessedness . To close up this , and with this the first generall part of my Text : 1. How grosly is the world deceived in their opinion concerning the godly , whilest they judg them of all men most miserable , by reason of those temptations , to which they are exposed ; whereas the truth is , that wicked men in the midst of all their prosperity , by abusing it are infaeliciter faelices , unhappily happy ; and good men in the midst of adversity , by enduring it , are faeliciter infaelices , happily unhappy ? The enjoyments of the one are but golden chains and silken halters , whereas the sufferings of the other , are as fiery chariots to carry them to Heaven . 2. How great an encouragement is this to aequanimity , nay magnanimity of spirit in all our tryall ? what traveller doth not cheerfully ride through dirty and watery lanes , when he considers it is his way home ? what Merchant doth not willingly dispence with a troublesome tedious voyage , when he considers it is to advance his fortune ? why should we think much at any tryals , when they are designed for this end , to prepare us for glory ? for ( saith our Apostle concerning the patient endurer ) when he is tried , he shall receive the Crown of life , which he hath promised to them that love him . Which is the Second and main part of the Text , and now cometh to be discussed ; It is that which I call an expository confirmation . That it is a confirmation , the causall particle for implies ; and that it is an exposition , the following words demonstrate . The design of the argument is , to prove the man that endureth temptation blessed , because he shall receive a Crown of life ; by which it appears to be a confirmation . The strength of the argument is , because blessedness consists in the receiving of that Crown ; in which respect it is an exposition . If yet more particularly you look into the words , you will find in them an answer to three questions , concerning the blessedness of the enduring Saint : Quid , What it is he shall receive ? a Crown of life . Quando , When he shall receive it ? when he is tryed . Quare , Wherefore he shall receive it ? because the Lord hath promised it . Or if you will , observe here a double confirmation ; the one , whereof is principall , and the other collaterall . Here is a reason of the Doctrine , why he that endureth temptation is blessed , because when he is tried , he shall receive a Crown of life . And then here is a reason of that reason , why when he is tried he shall receive a Crown of life , because it is that which the Lord hath promised to them that love him . Our Apostle well knew how hardly this Doctrine would be received in the world . Were it , blessed is the man that liveth in power and splendour , in pleasure and jollity , enjoyeth health , wealth , commands Countries and Kingdoms ; it would have found an unanimous assent . But blessed is the man that endureth temptation ; quis credit , who beleeveth this report ? No wonder that St Iames provideth so strongly for the proof of it , that none but an atheist can deny it . Here is rota in rota , one proof within another . That he which shall receive a Crown of life is a blessed man , is unquestionable ; all the doubt is , whether there be any such Crown of life ; and this our Apostle puts out of doubt by this strong medium , that the Lord , to wit Dominus Deus , the Lord God hath promised it . Since the Lord hath promised it , he must perform it , or he can not be faithfull ; if he be not faithfull , he ceaseth to be God , it being impossible for God to lye . So that whosoever questioneth the blessedness of this man , must doubt the reception of the Crown , and whosoever doubts the reception of the Crown ; must question the truth of the promise ; and whosoever questions the trath of the promise , must suppose that God can be false in his word ; which is in effect to deny a Deity , and so to be in plain tearms no better then an atheist . 1. Begin we with the principall confirmation , to wit the reason of the Doctrine , in those words , for when he is tryed , he shall receive a Crown of life . Wherein more particularly observe , The excellency of the benefit , he shall receive a Crown of life : and The opportunity of the time , when he is tryed . 1. He that endureth temptation , shall receive a Crown of life . If you enquire , what is intended by this Crown of life ? the answer is easily returned , it is no other then the estate of happiness which is enjoyed in Heaven . That which would more particularly be inquired , is , why this state is called a Crown , and why a Crown of life ? 1. The metaphore of a Crown , serveth very fitly to illustrate that future estate in severall particulars ; 1. A Crown is set upon the head in token of honour ; for this reason Conquerours , and especially Kings had Crowns put upon their heads . There are severall Regalia insignia , ornaments belong to Kings and Emperours , a Throne , a Robe , a Scepter , a Crown ; and amongst them , this last is the chief . When Ring Ahasuerus asked Haman , What shall be done to the man , the King delighteth to honour ? one part of the answer is , Let the royall apparrell be brought forth which the King useth to wear ; and the Crown Royall which is set upon his head : Such honour have all his Saints , they are as so many Conquerours , yea Kings . What was said of Rome , is much more true of Heaven , it is Respublica Regum , a society of Kings ; according to that of St Iohn , He hath made us Kings . That we may see how honourable that estate is , it is not only here resembled to a Crown , but by St Peter it is called a Crown of Glory : as if whereas glory is an appendix to other Crowns , it were the matter of this ; paralell to which it is , that we read elswhere of a weight of glory . And as a Crown encompasseth the whole head , so shall this Crown the whole man , soul and body , whilest each shall have that glory , which is sutable to it . 2. A Crown , especially a Royall Crown , is made of Gold , set with Iewels and Pearls ; by which is represented the wealth of that estate , wherein there shall be no want , but a fullness of all enjoyments . To this purpose it is , that it is elswhere compared to an inheritance , and a Kingdom ; it is set forth by a City , the streets whereof are of pure gold , the gates were of pearls , the building of the wall of jasper , and the foundation garnished with all manner of pretious stones ; indeed the opulencie of that state is so great , that it can not be measured , so much that it can not be numbered , and so precious that it can not be valued . 3. A Crown , is an embleme of joy ; dayes of Coronation , are dayes of exaltation ; the day wherein King Solomons mother Crowned him , is said to be the day of gladness of his heart : yea at that time , all the people piped with pipes and rejoyced with great joy , so that the earth rent with the sound of them . Sutable thereunto it is that St Paul puts these together , my joy and my Crown , speaking to the Philippians ; and that he calls the Thessalonians his Crown of rejoycing . Such a Crown shall be set upon the heads of glorified Saints , which shall fill them with joy and gladness of heart ; for this reason it is called by our blessed Saviour , gaudium domini , the joy of the Lord , which because it cannot enter into us , we shall enter into it . Then it is , those prophecies shall be fully accomplished , The Lord God shall wipe away tears from off their faces ; that the ransomed of the Lord shall come to Zion , with songs and joy upon their heads , they shall have joy and gladness , and sorrow and sighings shall flee away . Thus whereas honour , wealth and pleasure , are the three grand objects of mens desires , all of these meet together in that estate , and are as it were encircled by this metaphor of a Crown . 2. But our Apostle contents not himself only to assure a Crown , for that would not have proved his Doctrine , since many that receive Crowns are not blessed ; yea notwithstanding the honour , wealth and joy of a Crown , there is also envy , care , trouble , which followeth that honour , accompanieth that wealth , and attends that joy . Oh nobilem potius quam felicem pannum , said he truly of the Royall Robe , it is rather noble , then happy ; and it is not seldom seen , that Crowns are unfortunate to those who wear them . That therefore we might not think that our Apostle intended an earthly Crown , it is said to be a Crown of life , by which it is distinguished from , and far advanced above other Crowns . By the Apostle Peter it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Crown made as it were of the flower {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which never fadeth : and to this notion the phrase in the text may be referd ; it is a Crown of life , that is such a Crown which can not die , nor wither . To this Crown that Motto refers , of a Nobleman giving three Crowns in his Arms , Quarta perennis erit ; the fourth shall never perish . Indeed this is that which denominateth it a state of blessedness ; for were there never so great a confluence of pleasure , riches , honour , yet if this were but only for a time , it could not make a man happy . The Crown of this Crown is , that it is of an eternall duration , and that not only in respect of it self , but those that wear it ; for which reason I conceive it is especially called a Crown of life , as being such a Crown which confers life , so that they who enjoy it never die . There is a fabulous story of a Sheepheard , which having a Crown of thorns upon his head , fought with a Basilisk and was not killed by it ; but it is a certain truth , that the Saints having this Crown upon their heads , are not longer subject to the poyson of death . Earthly Crowns though they confer honour , they cannot life ; nay sometimes they hasten death , and occasion the ruin of their owners ; but this Crown maketh the possessors of it as long lived as eternity . Nor is it barely a life , but a Crown of life ; that is , an honourable , pleasant , joyfull life , a life attended with whatsoever may make it desireable , which is here ascertained ; for that is the import of these two words joyned together , and both these must concurre to make a man happy . There is a kind of life which even the damned may be said to have , but it is not a Crown of life , a life attended with dignity and prosperity : indeed neither the Crown without life , nor life without the Crown , but the Crown of life maketh the compleat happiness . And as these words conjoyned , best describe bliss , so this description of bliss , was most sutable in this place . For where as the temptation which a man may be called to endure , is such as toucheth him in his estate , or credit , or body , or life ; and to bereave him of this last , is the worst which any temptation can do ; here is abundant recompence for shame , pain , poverty , yea death it self ; to wit a Crown of life . Learn we therefore when we are called to endure , to call to mind what we shall receive . It is a true saying of St Gregory , Mala vitae praesentis tanto durius sentimus , quanto bonum , quod sequitur , pensare negligimus ; the true reason why we so unwillingly endure present evils , is , because we neglect to consider the future good . All who endure chastisings ( saith the Apostle ) are sons , and being sons , are heirs of this Crown , Noli attendere quam poenam habes à flagello , sed quem locum in Testamento , Consider not so much what strokes thou hast from thy fathers rod , as what place in his will , which bequeatheth to thee no less then a Crown . The first Christian sufferer Stephen had a Crown in his name , and every one that endureth , though not to that extremity , which he did , shall have a Crown upon his head . Vertue ( saith Seneca divinely ) quo tendit , non quid passura est recogitat ; recounts not what it now suffereth , but what it shall enjoy . While a Crown of thorns is put into thy hand , let a Crown of life be in thy eye . Indeed this Crown of life duly pondered , will serve on the one hand to darken the glories , and on the other to lessen the miseries of this present life ; and accordingly cannot but enable us to contemn the one , and endure the other . 1. What is the glimmering of the candle to the shining of the Sun ? the value of brass and iron , to the worth of gold and silver ? Infinitely far less is the highest dignity here below , to the glory above . The woman in the Revelation having a Crown upon her head , hath the Moon under her feet ; terram despicit , qui coelum aspicit ; he who beholds the Stars of Heaven , despiseth the flowers of the earth ; all the excellencies of this world are so far from being desirable , that-they are contemptible to him who expects this Crown of life . 2. Nor is there less efficacy in this Crown , to render this worlds miseries tollerable , then its delights despicable . The sufferings of this present life ( saith St Paul ) are not worthy to be compared with the glory that shall be revealed . How light is a dram of reproach to a weight of glory ? how short is a minute of pain to an eternity of pleasure ? no wonder if upon this account the Apostle calls them light afflictions , which are but for a moment . Bene fertur calumnia cum acquiritur corona , he need not be weary of the Cross , who is sure of the Crown . We faint not ( saith St Paul ) in that very place , whilest we look not on the things that are seen , but on the things that are not seen , meaning the things of glory which are not seen by the eye of sense ; and yet being looked on by the eye of faith , preserves us from fainting in the greatest trials . Moses having respect to the recompence of reward , made choice of afflictions ; well may we be contented to endure them . This joy being set before Christ , caused him to endure the Cross and despise the shame ; and therefore having this price in our eye , let us run with patience the race which is set before us : So much the rather , considering 1. The usuall priority of enduring in order to this Crown . St Austin long since said , and truly , tota vita humana tentatio , mans life on earth is a continued temptation . There are temptations we must resist , and there are temptations we must endure ; and who almost more or less , in some kind or other , doth not experience both these ? The way to Heaven is sometimes bloudy , frequently watery ; per angust a pervenitur ad augusta ; the way to bliss is straight , no passing through with our sins , and seldom without suffering . This Crown is not for any but conquerours , nor is there any conquest without fighting , and that many times a sharp fight of affliction . He who is the Captain of our salvation , obtained his Crown by this means , and surely those that are the souldiers , must not think to have theirs upon other tearms . 2. The probable proportionality of this Crown to our enduring : Amongst the Romans there were severall sorts of Crowns appointed , according to the severall services , which had been done : and Divines generally affirm different degrees of glory , according to what we do or suffer in this world : as one Star , so one Crown differeth from another in glory ; indeed communis laetitia , the joy is common ; but dispar gloria , the glory is different . It is St Pauls assertion , As the sufferings of Christ abound in us , so our consolation aboundeth by Christ ; and it is probably true , that as our afflictions abound , so shall our remuneration abound also . The same Apostle saith , If we suffer with him , we shall raign with him : I , and the more we suffer for him , the more glory we shall receive from him , whilest that every new cross addeth a new pearl to this Crown of life which is conferred on the Christian endurer . I end this : It is storied of Alexander , that having invited many of his Courtiers to supper , he provided a Crown of neer 200lb value , which was to be given to him who drank most ; upon which severall of them drank so long , till in stead of gaining the Crown they lost their lives . Lo here ( my brethren ) a Crown of life tendered to all who willingly drink the cup of affliction ; let us not refuse although we lose our lives , since we shall be sure to win the Crown . Pericula non respicit Martyr , sed Coronam ; plagas non horret , praemium numerat , saith Chrysologus excellently . Whensoever thou art called to suffer , look off from the danger to the Crovn , and numbring the riches of the one , thou wilt not fear the other . That was but a foolish mother , who would not let her sonne put off his night cap to put on a Crown : and he is a foolish Christian , whom this Crown cannot perswade to part with these worldly comforts , and to endure worldly crosses . Oh let us ask that wisedom of God , whereby we may learn to set a true aestimate on this benefit , and then we shall know , that however whilest we endure temptation , we seem to be miserable , when we receive this Crown we shall be really blessed : And if you desire to know when this Crown shall be received , the answer is 2. When he is tryed , which is the next particular to be handled . The Greek words are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and may best be rendred , being found approved : Look as the gold when upon tryall it is approved , is then imployed for some vessell of honour ; the Schollar when upon examination he is approved , is advanced to some preferment ; the wrestler or runner , when having performed his service , he is adjudged conquerour , obtaineth the prize ; so the Christian having been tryed by temptation , and being approved for his enduring , receiveth the Crown . That which would be more particularly inquired , is , when the Christian that endureth , is tryed and approved ? The answer to which is returned , when he hath endured to the end of his life . The truth is 1. So long as we are in this world , we are under tryall , nor are we tryed and approved till we go out of it , and then we receive the Crown . The whole day of life is the time of labouring in the vineyard untill the evening of death , when we receive our wages ; we are not fully tryed in the Christian race , till we come to the goal of death , and then if we be found worthy we shall obtain the prize . There are too many who endure for a time , and then fall away , thereby manifesting themselves to be , not gold but dross , which melts away in the heat of the fire ; and therefore it is our Saviours counsell to the Angell of the Church of Smyrna , Be thou faithfull unto the death , and I will give thee a Crown of life . 2. When we are sufficiently tryed , we shall be called out of this world to the fruition of our Crown . This world is the field , wherein the good corn stands so long till it be ripe , and then it is cut down by death , to be carried into the barn of glory . It is the school of the Cross wherein it pleaseth God to train us , and then by death he taketh us to the Academy of Heaven : our heavenly Physition will keep us no longer in physick , but till we are throughly purged ; our mercifull refiner will no longer detain us in the furnace , but till we are sufficiently purified : when once by enduring temptation we are tryed and fitted for Heaven , death doth come to put an end to all our troubles , and put us into a partiall possession of that Crown , which in the day of Iudgment the Righteous Iudg shall plenarily confer upon us . Let then the Christian endurer be content to wait , and not repine at the delay of his reward : The thing is certain , he shall receive ; I and the time is set too , when he is tryed ; nor can it be long , since it is only during the short time of life . It may perhaps seem long to thee , and so much the longer , because of the temptations which befall thee ; but surely a Crown , and especially a Crown of life is worth the waiting for , and when it is received , thou wilt acknowledg thy self abundantly recompenced for the greatness and length of thy sufferings . And if at any time distrustfull thoughts arise in thy mind concerning this Crown , whether it shall be conferd ; fix thy eyes on the last clause of the Text , which now remaineth to be discussed ; it is the Crown of life , 2. Which the Lord hath promised to them that love him ; it is that which I call the collaterall confirmation , as being a strong argument , assuring the reception of that Crown , which denominateth the suffering Christian blessed . Wherein more particularly there are two things observable : The means of conveiance , in those words , which the Lord hath promised , The subject of reception , in those , to them that love him . 1. The Crown of life is that , which the Lord hath promised . The title of Lord here used , is very frequently throughout the new Testament given to Christ , and that upon a double account . 1. Quatenus Deus , Inasmuch as he is God , the Lordship belongs to him , Iure naturali , by naturall right . He is the Son of God by eternall generation , and being so , he is equall with the Father , and God over all , blessed for ever . 2. Quatenus Mediator , Inasmuch as he is God man , this Lordship belongs to him , Iure donativo by deed of gift . All power ( saith our blessed Saviour ) is committed to him in Heaven and earth , namely by God the Father , to him as Mediator . And thus 1. He is Lord of the whole world , having power ad dominandum , to rule over all his creatures . 2. He is Lord of his enemies ad domandum , to subdue and vanquish them . 3. He is Lord of his Church ad donandum , to confer gifts upon her , especially this Crown● And knowing , to how manifold temptations she would be subject in this life , he is pleased to vouchsafe , the promise of this Grown , to be as it were a bit to stay her stomach , till the full meal . It were easie to multiply instances , how this Lord promised this reward vivâ voce to his Disciples , whilest he was on earth , and that though not expresly ( as we read ) under this very metaphor of a Crown , yet frequently under the resemblance of a Kingdom , to which a Crown relateth . Indeed though this bliss was promised before , to wit in the old Testament by Moses and the Prophets , yet it was not so clearly and fully revealed by them , as it was afterwards by this Lord and his Apostles ; so that now we have ( to allude to St Peters phrase ) a more sure , or at least a more plain word of promise , to which we shall do well to take heed , as to a light shining in a dark place ; to revive our hearts with a confident expectation , even when we are involved in the darkness of affliction . That which may the more excite our faith , encourage our hope , and thereby strengthen our patience in enduring , is the consideration of this Lord who hath promised this Crown . Inasmuch as 1. In generall , this Lord never faileth in whatsoever he promiseth . St Paul faith , All the promises are in him yea and Amen ; surely then all his promises are yea and Amen ; and as they are made , so they are made good . In the preface of the Epistle to the Angell of the Philadelphians , he is called the Amen , the faithfull witness , as being true in all his sayings , and more especially in his promises . The words of the Lord ( saith David ) are pure words , as silver tryed in the fire purified seaven times . It is true of all , but principally meant of the words of promise , which are said to be as silver purified seaven times , because they are free from the least dross of deceit . This Lord never promiseth , but what he really intends , and effectually performeth . 2. In speciall as to this promise , he who promiseth is fully able and willing to fulfill it : He is called by this Apostle the Lord of glory , and therefore can confer the glory of a Crown : by St Paul the Lord of life , and therefore can bestow a Crown of life . There cannot be a clearer title to any thing , then that which a man hath by a lawfull purchase from the right owner . This Lord hath purchased this Crown of his Father at a dear rate , not with corruptible gold and silver , but his own most pretious bloud : yea he is gone into Heaven to take possession of his purchase , whereby it is now fully in his hands to bestow : nay which is yet more , he hath purchased it in our name , and possesseth it in our behalf ; no wonder if he hath promised it to us , nor need we doubt at all of his power or will to confer it on us . The Devill once took our blessed Lord up to an exceeding high mountain , and shewed him all the Kingdoms of the world and the glory of them ; yea not only shewed , but promised them saying , All these will I give thee , if thou wilt fall down and worship me . But in this he was a gross lyar , since they were none of his to give , but only by the permission of him to whom he was so impudent as to promise them . And as he would have dealt with Christ , so he dealeth with foolish mortals , promising them what he cannot , nay never meaneth to perform . But far be it from this Lord , the Righteous Iudg to deal so with his servants : he hath shewed , nay he hath promised us the Kingdom , not of earth , but Heaven and the glory thereof ; and we are as sure to receive it , as if we did already enjoy it ; and therefore ought with saith to beleeve , with hope to expect , and with constancy to wait for the accomplishment of it ; remembring what he saith himself , though on another account , Heaven and earth shall pass away , but my word shall not pass away . I shut up this with this usefull gloss , It is not the the Crown of life , quam ille meruit , which he who endured hath deserved , but quam Dominus promisit , which the Lord hath promised , to wit of his meer grace and mercy . A Duke waging war with his enemy , bore in his shield the Eagle ( resembling Iupiter ) having a Crown in his beak , with this Motto , Iupiter merentibus offert , Iupiter offers it to them who doserve it . It is not so with this Crown of life , for then who should receive it ! not our best doings , nor yet worst sufferings can merit this Crown . It is called indeed by St Paul , a Crown of righteousness , to wit in respect of Christs promise ( for so it followeth , ) which the righteous Iudg ( to wit upon the account of his own word , which if he should not perform he were unrighteous ) but not in respect of our merit ; and therefore it is added , shall give ( not pay ) me in that day . Let us not then proudly challenge this Crown , as if it were that which we have merited , but withall let us be confidently assured of it , since it is that which the Lord hath promised . 2. To them that love him ; which is the last particular of the Text , and shall in a few words be dispatched . For the explication hereof , there are two Questions to be resolved ; What it is to love this Lord ? and Why the qualification is changed , from enduring to loving ? In answer to the first Quaery , be pleased to know , that the love of Christ in its utmost latitude , includeth an esteem of a desire after , and a delight in him : Esteem is as the foundation , Desire as the wall , and Delight as the Roof of this fabrick of love : Esteem is the beginning , Desire is the progress , and Delight is the consummation of love . Finally , Esteem is as the ballast to make the Ship steady , Desire as the sayls , by which it passeth through the Ocean , and Delight is the musick , which welcometh it to the shore . 1. To love the Lord Christ , is to set an high rate and value upon him , so as to reject all things in comparison of him . Iudgment is the source and spring of affection , from whence it proceeds , and according to which it is proportioned . He that hath an equall esteem of a base lust , a brutish pleasure as of Christ , cannot be said to love him ; he onely hath a right affection to him , who ( with St Paul ) accounts all things loss and dung for the excellency of the knowledg of him . What is thy beloved more then another beloved ? said those blind daughters of Ierusalem , who being ignorant of his excellency , knew not how to judg of his worth ; but the spouse of Christ having her eyes opened to see him , knoweth how to value him ; and therefore returneth this answer , he is the chiefest among ten thousands . 2. To love this Lord , is earnestly to long after union and communion with him . As Samuel told Saul , that all the desires of the Israelites were upon him ; so is it with the Christian in respect of Christ , who is the center in which all the lines of his desire meet ; Whom have I in Heaven but thee , and there is none on earth I desire besides thee , is the language of Love . As those two friends begd of Vulcan , that he would new make them into one ; so doth the Christian desire to be one with Christ , and Christ with him , to dwell in Christ , and Christ in him . 3. To love this Lord , is to take a sweet complacency in the presence and enjoyment of him : The Hebrew word which signifieth to love , endeth in litera quiescenti , in a quiescent letter ; the acquiescency of the soul in the object beloved , is the perfection of love . When the desire cometh ( saith Solomon ) it is a Tree of life ; so it is when Christ cometh to the soul which loveth him . It is observable how these two are joyned together ; my beloved Sonne in whom I am well pleased , the latter unfolding the former ; and then is Christ our beloved , when we are well pleased with him . Good old Iacob having seen his darling Ioseph , saith It is enough : Good old Simeon having embraced Christ in his armes , saith , Lord now lettest thou thy servant depart . The Christian enjoying the presence of Christ is fully satisfied , not regarding the best delights this world can afford him . By this time you see what it is to love Christ : That which would next be inquired is , Why our Apostle changeth the qualification ? It had been more proper and agreeable with his precedent discourse to have said , which the Lord hath promised to them that endure ; and no doubt this is intended to be included : But if you duly weigh , you shall find very good reason for the alteration , and that in a threefold respect ; since we may probably conceive , that our Apostle hereby intended a restriction , a direction , and an enlargment . 1. Them that love him , implyeth a restriction , letting us see to what kinde of endurers this Crown belongs , namely to such as endure out of a love to Christ : Oramus , jejunamus ( saith an Ancient ) we pray , we fast , I may add , toleramus , we suffer ; sed quid sine charitate , but what is all without love ? though I bestow all my goods on the poor ( saith St Paul ) yea though I give my body to be burned and have not charity , I am nothing : and though the charity there intended be love to the brethren , yet it may be applied to the love of Christ , without which the greatest sufferings are of no value in Gods esteem . There is an enduring out of necessity , because we cannot help it ; there is an enduring out of vain glory , that we may gain the repute of courage ; and there is an enduring out of charity , to which our love to this Lord induceth , when we suffer for his sake ; and it is onely this enduring which entituleth us to the Crown . 2. Them that love him , involveth in it a direction , whereby we may be enabled to endure , namely by this grace of love . That challenge of St. Paul is very apposite to this purpose , if with some Expositors we construe it of our love to Christ : Who shall separate us from the love of Christ ? shall tribulation , or disiress , or persecution , or famine , or nakedness , or perill , or sword ? Whilest love to Christ will enable us to endure all these for Christs sake ? Hence it is that the holy Scriptures compare it to death , not onely because it separateth as it were the soul from the body , to joyn it with its beloved object ; but likewise ( as St Austin observeth ) because as there is no opposition to be made against death , so neither against Love , which overcometh all difficulties , even death it self ; and in that respect is not only strong as , but stronger then death . 3. Once more : Them that love him , carrieth with it an enlargement of this remuneration , as belonging not onely to them who actually endure , but to all who love Christ . All Christians are not called to endure temptation ; and if they be not called to it , they ought not to put themselves upon it , To you ( saith the Apostle ) it is given , not only to beleeve , but to suffer ; ability of suffering , especially death , is a gift not conferr'd on all Christians ; and this Lord onely calls them to suffer whom he fits for it . But least those Christians who were not put upon such eminent service , might think that therefore they had no part in the Crown , the Apostle enlargeth the qualification to all who love Christ . Indeed every Christian ought to have a minde in some measure ready to endure what Christ shall require , and where there is this love of Christ , there will be this readiness . But if it please this Lord that thy Lott fall in halcyion dayes , when the Church enjoyeth rest and prosperity ; or if in suffering times , by his providence thou art not called to endure , yet be not discouraged , this Crown is promised by this Lord , not onely to them that endure , but to them that love him . I end all therefore with that exhortation of the Psalmist ; Oh love the Lord all you his Saints ! Love him for his own sake , that is amor amicitiae , a love of friendship , and most acceptable . Indeed if you look upon him , you cannot choose but love him , for he is altogether lovely to a spirituall eye . And shew the reality of your love , by your sorrow for his absence , and joy in his presence ; fear to offend him , care to please him , by avoiding what he forbids , and performing what he requireth ; by your willingness to hate Father and Mother , goods and lands ; to endure reproach and shame , losses and crosses for his sake ; and then quid non speramus amantes ? what may not Christs friends hope for ? If you love him he will love you , nay he loved you before you loved him , and by that so much the more obligeth you to love him : he loved you so as to doe , nay so as to die , not onely by acting , but enduring : let your love answer his , and if nothing else will prevail , love him for your own sakes , for the Crownes sake which he hath promised to ( and will in due time confer on all ) them that love him . And thus I have finished the Text ; wherein you have beheld the bliss of the man that endureth temptation and loveth the Lord . But perhaps you will ask , Where is this man to be found ? The truth is , such an one ( like those Pearls called Unions , because found one by one ) is very rare , but yet such there have been in all ages ; and loe here the liveless dust of such a man , Mr Thomas Bowyer Merchant , of whom I can truly say , whilest he lived he loved the Lord , and endured temptation ; and now he is dead , I justly hope , he is blessed with a Crown of life . If you peruse the sacred Writ , you will finde the blessed man described by severall characters ; the Ladder which reacheth to Heaven , consisting of many steps ; nor do I know any of them which might not in some measure be applied to him . Indeed he was not onely a Starre but a Constellation , or rather an Heaven bespangled with many Starres : his life was not a single leaf , but a book of many leaves , and those filled with the lines of good works . Finally , he was not onely Flower , but a Garden adorned with the choice flowers of many excellent Virtues : To gather them all , would ask more time then can be spared , and therefore passing over his Temperance , Iustice , Prudence , with many others , I shall onely cull out four choice Flowers to strew upon his Herse , and then I shall commit him to the ground , and you to God . 1. The first is the Marygold of Piety , which is called in my Text , the love of the Lord ; a grace whereof he gave manifest evidence , by his due regard of Gods worship , affectionate love to Christs Ministers , constant adherence to the Truth , and passionate sympathy with the Church . 1. He was a man much given to Religious exercises , and as he made choice of a single life , so for some years before his death , he sequestred himself from secular affairs , that he might have more opportunity of conversing with God . So long as he had ability of going and hearing , he duly waited on the publique administrations , where I have severall times been an eye witness of his reverend and devout attention . Nor was he ( as I fear too many are ) negligent of family dutyes , in praying with , and giving instructions to them , withall allotting much time to his closet devotions ; so that I may truly say of him , in the words of David concerning the blessed man , His delight was in the Law of the Lord , and therein he did exercise himself day and night . 2. He was an entire and cordiall friend to the Orthodox and faithfull dispensers of the Word of Christ ; he delighted to hear them , joyed to see them , desired their prayers , their company , and was never better then when he had them at his Table ; yea their very feet were beautifull in his eyes . 3. The truly Reformed Religion of the Church of England , in which he had been educated , he stedfastly adhered to , and according to his knowledge ( which was not small , in Divine as well as other matters ) he zealously asserted her Doctrine and Discipline , against hereticall and schismaticall Antagonists . Finally , He was one of the mourners in Sion , for the heynous sins of the Nation , and grievous calamities of the Church ; oftimes sending up cryes and groans to Heaven in secret , for the forgiveness of the one , and redress of the other : Upon all which considerations , I suppose none will deny him the title of Religious man . 2. A second Flower is the Rose of Charity , a Virtue which ever attendeth upon the former , the Lov● of God , and of our neighbour being inseperable . The Charity of this our Brother , was though extended to all , yet especially directed towards the poor and needy , whom ( according to another character of Davids blessed man ) he considered , and that so as to relieve , answerable to that estate wherewith God had blessed him . In his last Will and Testament , he hath remembred the poor of this , with some other Parishes ; and hath taken care for the putting of Ten poor youths forth to Apprentiships . Being a Citizen , he hath not forgotten Christs Hospitall . Being a Merchant , he hath made provision for Ten Seamen , maymed in Merchants service : and being ; ( as I have already told you ) a true Fiend to the Clergy ; he hath given an Hundred pounds to be distributed among Ten poor Ministers , and Ten poor Ministers Widowes , whom ( being very well acquainted with their persons and necessities ) he hath nominated himself . Nor must I omit to tell you ( that I wish all rich men would practise ▪ ) that the charity of his life was far more then that of his death . He gave when it was in his power to have kept , he scattered his almes with both hands , and yet the one hand must not know what the other did ; by all which it appeareth he was a truly charitable man . 3. A third Flower is the Violet of Humility , that grace which is the first step in the scale of blessedness , erected by our Saviour : This worthy man , though rich in grace was poor in spirit ; though ( to use St Pauls phrase ) he laboured more abundantly then many others in doing good ; yet ( as I have often heard him say ) he thought he could do nothing , looking upon himself as an useless branch , an unprofitable servant : and so far was he from being one of those Pharisees , who trusted to themselves , that they were righteous and despised others , that he judged others better then himself , and trusted onely to the mercy of his God , and Righteousness of his Redeemer . The last Flower is the Camamile of his Patience , a Virtue wherein this our Brother was most exemplary , for which reason I made choice of this Scripture , to be the subject of my discourse at his Funerall . It pleased the All-wise God to visit him severall years before his death , with the tormenting pain of the Stone ; he was scarce at any time wholly free , and sometimes exceedingly tortured as it were upon the Rack ; and as if God intended him to be another Iob , he gave him a great measure of patience , being never heard , no not in his sharpest fits , to charge God foolishly , or break forth into any repining language . He sometimes desired to die , not out of a fretting impatience at the miseries and pains he endured , but ( as his own words were ) because he longed to be with God , with whom I doubt not but he now is in case , in rest , in joy and falicity . And now they who knew not this worthy Person , will be ready to think I have said too much , but they who knew him , know I have said too little , since I cannot say enough . The commendation of this our Brother is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , not the work of one tongue , especiall one so unskilfull as mine . In whatsoever I have said , I have onely born witness to the grace of God bestowed upon him ; and though I am sure I have not spoken all the truth , I am no less sure I have spoken nothing but the truth ; nor do I doubt but many tongues are ready to attest the verity of what hath been spoken . It will I suppose be needless now to tell you , how great a loss to the Clergy ( my self in particular ) the Parish , his near Relations , this City , nay the whole Church , the loss of this good man is ; nor dare I here enlarge , least sorrow put a stop to my speech . My design in his commendation , is , our consolation , that considering on the one hand the good works which he did , and on the other , the many pains which he endured , all who knew and loved him may be comforted , in that he is released of his miseries , and hath in part received the recompence of his vertues . I have but one word to add , to my worthy friend his surviving Brother , that the vertues of the dead may still live in him , to the glory of God , the comfort of himself , the Honour of the Family , which hath for many years been of good repute in this City , and the welfare of his posterity , who I am confident will fare the better for the prayers and piety of their deceased Uncle ; especially those prayers being ( as I hope they will be ) renewed , and that piety imitated by their living Father . Nothing now remaineth , but that we all joyn together in giving God thanks for the Excellant Example of this good man , and express that thankfullness in our lives by following his piety , charity , humility , patience , with all those graces which did shine forth in him , that in due time , together with him , and all others departed in the faith and love of Christ , we may receive that Crown of life , which the Lord hath promised to them that love him . Amen . FINIS . Errata . Page 2. line 30. after begin read we . p. 4. l. 22. r. neer . p. 9. l. 30. dele one . p. 12 , l. 32. dele e. p. 14. l. 7. for al. r. ul . A Catalogue of those Sermons that have been Printed since the Sermon Preached at St. Pauls Church , to the Native Citizens of London , May the 27th 1658. at the end of which , there is a Catalogue of all his other Sermons formerly Printed . THe first Generall Epistle of St Iohn the Apostle , Unfolded and Applied ; the second Part : In thirty seven Lectures on the second Chapter , from the third verse to the last . A sad Prognostick of approaching Judgment ; or , The happy misery of good men in bad times . A Sermon Preached at St Gregories , Iune the 13th 1658. for the Funerals of the Reverend Iohn Hewit , D. D. Mans last Journey to his long Home . A Sermon Preached at the Funerals of the Right Honourable Robert Earl of Warwick , Iune the 9th 1659. The Pilgrims Wish ; or , The Saints Longing . Discussed in a Sermon Preached in St Bennets Grace-Church , at the Funerals of Mr , Anne Dudson , late Wife of Mr Edward Dudson of London Draper , Ianuary 11th 1658. A Looking-glass of Humane Frailty set before us . In a Sermon Preached at the Funerals of Mrs Anne Calquit , late Wife of Mr Nicholas Calquit Draper , at Alhallows the lesse , in Thames-street London , April , the 19th 1659. Carduus Benedictus , the Advantage of Affliction ; or , The Reward of Patience . Unfolded in a Sermon preached at the Funerals of Mr Thomas Bowyer Merchant , at St Olaves Iew●y , February the 22th 1659. All Printed for Ioseph Cranford , and are to be Sold at his Shop , at the Sign of the Castle and Lyon in St Pauls Church-yard . Notes, typically marginal, from the original text Notes for div A45544e-330 Prov. 10. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in benedictionem . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Sept. Cum laudibus . Vulg. Zeno . Notes for div A45544e-1480 Gen. 1. Ver. 13. Ver. 2. a Pro : 24.10 . a Pet. Ver. 3. Mat. 16. 24. Epict●● . Psalm 111. Acts 7. 2 Cor. 4. Gen. 2. Psalm 1 49. Rev. 1. 1 Pet. 5. 4. Phil. 4 1. 1 Thes. 2. 20. Mat. 25. 21. Isa. 53. 10. 1 Pet. 5. 3. Greg. M. Hieron. Sen. Ep. Rev. 12 1. Rom. 8. 2 Cor. 4. Heb● . 11. Aug. Aug. medit. . 1 Cor. 1. 2 Tim. 2. Chrysol. Rev. 2. 10. Rom. 9. Mat. 28. Luk. 12. 32. See my 2d part on St Iohns first Epistle the 33th Lecture . 1 Pet. 1. 25. Psal. 12. 7. James 2. 1. Matth. 4. Matth. 5. 17. ● Tim. 4. Quest . 1. Phil. 3. Matth. 3. 17. Luk. 2. 29. 3 Quest . 2. 1 Cor. 13. 3. Rom. 8. Aug. Phil. 1. Psal. 31. Psal. 2. Psal. 41. 
A17888	----	A spirituall combat a tryall of a faithfull soule or consolation in temptation. Written in French by I.P. Camus Bishope of Belley, and translated into English by M.C. P. of the Eng. Coll. of Doway. Lutte spirituelle, ou encouragement à une âme tentée de l'esprit de blasphème et d'infidélité. English. Camus, Jean-Pierre, 1584-1652. 1632 Approx. 190 KB of XML-encoded text transcribed from 154 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A17888 STC 4553 ESTC S107507 99843206 99843206 7921 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 0 1.0 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 1, no. A17888) Transcribed from: (Early English Books Online ; image set 7921) Images scanned from microfilm: (Early English books, 1475-1640 ; 1060:05) A spirituall combat a tryall of a faithfull soule or consolation in temptation. Written in French by I.P. Camus Bishope of Belley, and translated into English by M.C. P. of the Eng. Coll. of Doway. Lutte spirituelle, ou encouragement à une âme tentée de l'esprit de blasphème et d'infidélité. English. Camus, Jean-Pierre, 1584-1652. Carre, Thomas, 1599-1674. [16], 288 p. By the widowe of Mark Wyon, at the signe of the Phoenix, At Doway : M.DC.XXXII. [1632] A translation of Jean-Pierre Camus's: La lutte spirituelle, ou encouragement à une âme tentée de l'esprit de blasphème et d'infidélité. M.C. P. = Miles Car priest, i.e. Thomas Carre. Running title reads: A spirituall combate. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temptation -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-02 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Elspeth Healey Sampled and proofread 2006-08 Elspeth Healey Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A SPIRITVALL COMBAT : A TRYALL OF A FAITHFVLL SOVLE OR CONSOLATION IN TEMPTATION . Written in French by I. P. CAMVS Bishope of Belley , and translated into English by M. C. P. of the Eng. Coll. of Doway . AT DOWAY , By the widowe of MARK WYON , at the signe of the Phoenix . M. DC . XXXII . riers . There is a graunt giuen of a hiden Manna : but to such as fight , as fight lawfully , as ouercome . There is a blessing , a crowne , a crowne of life promised : but after tryall by temptatiō . Heauen is our Land of Promis , yet if we be not fedd with some consolation we runne hazard to faile in the way . This booke , a SPIRITVALL COMBAT ; A TRYALL OF A FAITHFVLL SOVLE ; or , A CONSOLATION IN TEMPTATION ; ( for which of the three is most proper , the Authour makes doubt ) seemes voluntarily and without constraint to referre vnto all these . As it exhibites a SPIRITVALL COMBATE , we may learne the posture , the defense , the comportment of a Spirituall Combatant ; in a word , to fight , to fight lawfully , to ouercome , to beare away the hidden Manna . As it expresseth A TRYALL OF A FAITHFVLL SOVLE , we may discouer in it , our owne defectes , our disordered fighting , our weaknes , want of courage ; thence endeuour to correct ; to order ; and as it conteynes CONSOLATION , to reuiue , solace , and reinforce our decaying courage . This is the whole scope & end . And , MADAME , though I know , that what is here in precept , is your Honours in practise ; nor can I doubt , but that your noble , obedient , and vertuous Daughters , knowing S. Iames his counsell , did then make prouision against temptation , when hearing the diuine inuitations , and seeing his goodnes , they inclyned their eare to his Euangelicall Councells , forgott their people , friends , fauorites , fathers Familie , to become Spouses to that heauenly King , who coueted their beautie , to walke amongst the lilies of chastitie in the forsaken wayes of the Heauenly Hierusalem . Yet can I neuer thinke , that too much water can be brought to the extinguishing of so common a flame , or too much skill atchiued to fight with three so powrefull , and guilefull enemyes , the world , the flesh , and the Diuell . Your Honour will voutchsafe to patronise this poore peece , and propose it to your pious childrens viewes . I will not dare so much to distract you in your more serious affaires , as to inuite you to become a spectatrix of this Battell , since there is in it no feate you alreadie know not , yet this I dare promis , that if leasure permit you to cast an eye vpon it , you shall not faile to draw comfort from it , while you speculate that in the aduise of a Pious and learned Bishope , which you haue so long , frequently , and happily practised ; such approbation giuing assurance ; such assurance dilating , and as it were , blessing your mynd : a mynd full of prime nobilitie , pure Religion , solide pietie , prudence , candor , and natiue goodnesse . A pen that had a designe to praise , could not but ioy to addresse vpon so rich a subiect , where the most flourishing rethoricke would fall short of a due expression : where nobilitie wonders to see it selfe gott to the toppe of perfection : perfection ioyes to be inshrined in so goodly a case , seated in so noble a heart . Where , in fine , euen enuie it selfe finds not what to dispraise , with any specious show of truth . But what I cānot speake , my strife shall be not to spoyle . I would not my pronenesse to please , ( not seconded with performance , ) should offend the respect I beare , and homage I desire to doe , to vertue in your Honour , which , I doubt not , will ingage some more able pen to register it in a fixed monimēt for Posteritie . While I , liuing in admiration of what I haue seene , but cannot say , may be numbred amongst \Your Honours obseruant and best wishing seruants MILES CAR. To the Reader . THE litle starrs which doe occurre to the Reader all through the booke , are put to marke out the places wher the Authour alluded to Scripture , yet rarely vsed the precise words therof , and therfor could not so well be put in a diuers letter . The booke was written to one afflicted with temptations of infidelitie or blasphemie , but may be applyed to any other temptation . A TABLE OF THE CHAPTERS . First part . Chap. 1. THe Pastour's Dutie . Page 1. Chap. 2. Prayer to God for a soule in temptation . p. 9. Chap. 3. An incouragement . p. 14. Chap. 4. The profit of temptation . p. 19. Chap. 5. The estate of a soule in temptation . p. 24. Chap. 6. Happy estate , and signe of Gods fauour . p. 31. Chap. 7. An wholsome Feare . p. 39. Chap. 8. To doubt and to consent are incompatible . p. 44. Chap. 9. That in the temptation we are to feare the fault and not the paine . p. 46. Chap. 10. Greife for Peace lost . p. 52. Chap. 11. A lenitiue . p. 57. Chap. 12. God's assistance in temptation . p. 60. Chap. 13. Profit drawen from temptation . p. 65. Chap. 14. Temptation glorious . p. 68 Chap. 15. The Idea's which are in the mynd or before it . p. 73. Chap. 16. Temptation is atryall . p. 78. Chap. 17. A sleight of selfeloue in temptation . p. 86. Chap. 18. Distrust of ones selfe and confidence in God. p. 93. Chap. 19. Of Patience . p. 102. Chap. 20. That a moderate cōplainte is no signe of impatience . p. 107. Chap. 21. The paine of temptation is a participation of our Sauiours passion . p. 112. Chap. 22. How honorable this Tryall is . p. 117. Chap. 23. It is one of the Markes of Election . p. 124. Chap. 24. Temptation doth humble vs. p. 129. Chap. 25. It crownes vs. p. 132. Chap. 26. By it we are holilie Chastised , p. 135. Chap. 27. God prone to assiste the tempted . p. 139. Chap. 28. Against vniust cōplaintes . p. 147. The second part . Chap. 1. THat we are to despise certaine temptations . Page 158. Chap. 2. That temptation augments vertue . p. 171. Chap. 3. Prayer , a good remedie against temptations . p. 178. Chap. 4. The word of God another Antidote . p. 185. Chap. 5. That melancholie is to be auoyded . p. 188. Chap. 6. That we are in no wise to omit the ordinarie exercises of our vocation . p. 193. Chap. 7. Aspirations in the presence of God. p. 204. Chap. 8. The difference betwixt Meditation and Contemplation . p. 212. Chap. 9. The facilitie of Contemplation . p. 221. Chap. 10. An Act of simple Contemplation a soueraigne remedie against temptation . p. 236. Chap. 11. An act of Contemplation . p. 246. Chap. 12. A Practise of this Act. p. 255. Chap. 13. An Eleuation towards the toppe of the Spirit . p. 262. Chap. 14. A generall abstraction . p. 270. Chap. 15. Against generall temptations . p. 272. Chap. 16. An Exhortation to spirituall vallour , in imitation of IACOBS wrastling . p. 282. FINIS . A SPIRITVALL COMBATE OR A TRYALL OF A FAITHFVLL SOVLE BY TEMPTATION . THE FIRST PART . The Pastour's Dutie . CHAP. I. THE Prince of the Apostles commands vs by God's order , to be continually readie to render an accompt of our Faith , to whosoeuer shall demand it ; * Could I then , ô Theopiste , turne a deafe eare to your friendly inuitation , without violating this diuine ordinance , and infringing brotherly charitie which we owe to euery one , as the great Apostle said , since God hath commended our neighbour to euery one of vs ; * and hath put downe in his law , that we should loue them as ouer selues ? * And seeing by Gods prouidence I was ordayned to be one of the Pastours of his Church , am I not obliged by my state and condition , to contribute to the necessities of my bretheren , * vnlesse I would be lyable to the reproch , and expect the sad effect of the dreadfull threates , which the diuine zeale , thunders out by the mouth of one of his Prophetes : woe be to the Pastours , who feede thēselues ; who eate the flesh , and are couered with the woole of their flocke ; who sucke the marrow and drinke the milke , and yet nourish them not : They doe not strengthen that which is weake ; cure not that which is sicke ; reioyne not that which is broken ; reduce not what is strayed ; they seeke not that which is lost ; so that the sheepe were scattered , and exposed to the rage of the rauiuous beastes . But behold I liue , saith our Lord , and I will exact my flocke at their hands . * And my hande vpon them shall take vengance of their blood . * And behold , saith he by the organe of another Trumpet , how my people are led away captiue , because they wanted knowledge , * the knowledge of Saintes * which doth reclaime from the slauerie of sinne , and enlarge vs with that precious libertie , which doth cast off the heauie yoake of sinne , and which is the true libertie of the children of God. * Now to whom doth it belong to communicate to others this knowledge of the God of knowledge , but to those who are called the salt of the earth , * and the light of the world , * who together with the holy Ghost , receaued the knowledge of the voice , * by the imposition of hands in their ministerie ; and whose lipps keepe the depositum of the diuine knowledge , who are to be a law , † and a Rule of life to their subiectes , and to the soules of whom they are liable to giue an accompt ? Shall it euer be said , that the Samaritane powred his wine and oyle , into the wounds of the hurt-man , * and performed euen workes of supererogation , † to saue his life ; and that yet the Preist and Leuite shall passe without pittie , not casting an eye of mercy vpon him ? * He , saith the beloued Disciple of our Sauiour , who is possest of good things , and seeing his brother in necessitie , shutts his bowells of mercy vpon him , with what face can he affirme , that the Charitie of God is in him ? * No , saith he going on , whosoeuer saith he loues God , and yet takes no thought for the necessitie ( he vnderstands spirituall and temporall . ) Of his neighbour , is a lyar , and the truth of God doth not inhabite his soule . * Loue one another , saith the Apostle , to all Christians , with a brotherly , and mutuall charitie , * and beare one anothers burden , and so you shall fulfill the law of CHRIST , * reputing your selues each others members , or rather members of IESVS CHRIST ; and that you doe but compose one misticall body with him . But it doth principally apertaine to the Heades of the People , * which are the Pastours , and who haue the bands of Charitie and perfection * for the portion and honorable part of their inheritance , to watch ouer the necessitie of the soules committed to their trust , as the shee heards who were first of all aduertised by the Angells of the birth of our redeemour ; because during the deade of the night they were watchfull ouer their flocks . Blessed is that seruant , who shall be found wakeing in the day of the coming of the great Maister : * and who shall be able to say with him of the Ghospell : behold fiue talents profit , which I haue made out of the fiue which thou gauest me to vse : * and with Iob , I haue bene the foote of the lambe , and the eye of the blinde : * and with the Doctour of the Gentils : Who is infirme , with whom , by compassion , I become not infirme ? * Who are those litle ones asking for bread , to whom I haue not communicated what I haue learnt without enuie or fiction , in simplicitie of heart ? * Prayer to God for a soule in temptation . CHAP. II. OIESVS my Lord ! can I haue the hart to see my brother in tribulation without bearing a part of his paines , since I clearely discouer that thou thy selfe art together with him in that anguish which doth trouble him , with intention to deliuer him from it , and crowne him for it with Glorie ? Art thou not continually neere vnto those who haue their hearts shutt , and doe inuoke thy holy name ? * Art not thou he who doth saue the humble of hart ? * ô what a hight of happinesse is it to be Coadiutour , and Cooperatour with thee , * in this good worke ? what am I not able to doe together with thy helpe , * verily I can doe all things , not I , but thy grace within me . Woe be vnto me if I Euangelise not , * if I reteine veritie prisoner in Iniustice , * if I hold my peace , when there is question of Sion , * and of the good of a soule , redeemed with the inestimable price of thy precious blood : If I become a dume dogge , which ether cannot or will not open his mouth ; * If my tongue be not a penne , or my penne a tongue , to direct in thy wayes , the foot-steps of such as want direction . * Alas most amiable Sauiour ! Loe THEOP . poore THEOPIST whom thou louest , * and who I know loues thee , with an vnfayned Charitie , and a true affection : * THEOPIST my deare brother in thy holy Spirit , is not onely sicke , but euen suffers violence , ti 's thy part to make answere for him , * since being vnited vnto thee , as a vine-branch to its stocke ; as a member to its head , * thou bearest part in his afflictions , as in the tymes of Saule , whom thou madest a PAVLE , thou didst resent the persequution of thy Faithfull . That which doth most torment him , is the knowledge he hath of his owne frayletie , and a feare to offend thee , in this great tempest which the enemy of his saluation hath sturd vp against his Faith. He is driuen to the maine sea : being weather-beaten he dreads ship-wrake : he cryes out vnto thee , saue me ô Lord , I perish * thou who sauest those which hope in thee * how long wilt thou be forgetfull of him , ô Lord , how long wilt thou turne thy fauorable face from him ? * thou who dost command the sea and the winds . * And who in the twingling of an eye , dost turne the most desperate storme , into a plasant calme ? * O God increase his Faith , * purifie his hart with that vertue * Restore him the ioy of thy saluation , * and with thy principall spirit confirme him . * This is the prayer , my deare THEO , which I make vpon your affliction . It is the balme which I powre into your wound , following therin the Apostles counsell , who will haue vs pray ouer him that is sad . * weepe with him that is soerowfull . * And me thinkes , I heare I know not what secrete voice giue me assurance , that this infirmitie shall not be to death , but that the glorie of God shall be therby more manifested in you . * And if with patience you expect his blessed pleasure , you shall shortly see the splendour of his diuine face shine vpō you . An incouragement . CHAP. III. ATTEND therefore Gods pleasure ; be couragious . Let your hart rise as a palme-tree against that which doth oppresse it ; susteyne this assault . * What doth he know who is not tempted ? Blessed is he who suffers temptation , for being once tryed , he shall receaue the crowne of life . * Patience workes probatiō , begets Hope , and such a hope as is not confounded : For by patience we possesse our selues in Peace . * Say to the pusilanimous ; lift vp your deiected minds , * saith the Prophete . Tell them , that they are to hope euen against all hope . * And that whē they conceaue they are lost , they are neerer to their saluation then they can beleeue . * Loose not then your confidence , THEOPISTE , sith so great a reward is promised vnto it . * Giue care vnto your sweet Sauiour , who cryes vnto you ; be confident , for I haue ouercome the world . * And what vertue is it which giues vs victory ouer the world ? The Apostle makes answere , it is our Faith. * But alas , say you THEOPISTE , This is that which . I want , this is my desease : and you say vnto me , be well . From that quarter warre is waged against me , & your counsell is , liue in Peace . That is the euill which doth afflict me , and you say vnto me , ô man of litle faith , why dost thou feare ? * It is not I that say thus vnto you THEOPISTE , it is our Sauiour himselfe , the very words of whose Testament you vse . It is his Apostle that assures you , that vertue is perfected in infirmity ; * that euen from its owne infirmity it gaines new strength : & oftentimes when we apprehend we haue lost all , we winne all . For God is faithfull and neuer tempts vs in euil . He permits vs not to be tēpted aboue our strēgth . * Contrariwise , he makes vs draw profit from our tribulation : * and find out our saluation in the midst of our enemies . * When we thinke that our vertue doth fayle vs , and that the light of our eyes hath forsaken vs ; * he serues vs as a Pillar of fire in palpable darknesse , and makes a light shine amongst the obscurities , to those that are of a right hart . * That which you repute a serpent taken by the tayle vpon a soudaine , is in our hand a florishing rodde , and a rodde of directiō in the Kingdom of Heauē . Beleeue it THEOPISTE , ether am I a very badde Prophete , or els this temptation against Faith which doth afflict you , will more affright thē hurt you : for all the temptations which doe not please , cannot hurt , * as a Father of the Church saith . Contrariwise , if you will please to follow my counsell and aduise , with as much confidence as God hath giuen you freedome to reueale your cause , and discouer vnto me the wayes and feelings of your interiour man , I doubt not but you will draw confusion vpon the house of NABVCHODONOSOR ; * cut of HOLOPHERNES his head with his owne sword ; * and with the dint of a stone from a slinge , beat downe that proude PHILISTIAN , who would out-braue the army of your good desires . * The profit of Temptation . CHAP. IV. I Dare promise my selfe , that as DAVID found bitternesse in Peace ; * so contrariwise you shall meete with sweetnesse in this warre . And that honie-combes shall not onely spring out of rockes to you , * but euen out of the Lion's iawes which you thinke is about to deuoure you , * according to SAMSON'S Embleme : That you shall draw fresh water out of the midst of this brinish sea , as vaines therof are found in the bosome of the Oceā : & that one day you shall sing with the Psalmist ; it was good for me , ô Lord , to haue beene humbled by thy hand , to th' end I might learne thy iustifications . * Then shall you know , that that affliction , which giues you the same blowes in matter of Faith , which the Angell of Satan gaue S. PAVL in point of dishonestly , * shall haue the like effect in you , as the waters of the Deluge in the Arke of Noë . And what effect had they in it ? Marry they lanched it from the shore , they bore it vp towards Heauen : brought it safe at length to the toppe of the highest Armenian Mountaines ? * I would say hereby , that this trouble , in lieu of depressing , shall exalte your faith : and that this essay of your vallour , shall purge and purifie your Faith as gold in the Crurible * , and shall giue it a deeper colour ; and perhaps , whereas she now creepes vpō the earth , ( amidst shades , Enigma's , Mirrours , * fantomes and imaginary shapes ) her youth being renewed like vnto the Eagle * , she shall become cleare-sighted , resembling that bird , which , without shutting her eyelides , can fixe the aples of her eyes vpon the brightest sunne beames . Yea may it not be , that after my , Theopiste haue once read this Practise , or spirituall Combat ( and when I say Practise , my meaning is that that which is read should be practised ) he shall heare with the theife vpon the Crosse ( who seeing himselfe with in two fingars breath of ship-wrake , receaued yet pardon from the King of mercy , in these fewe words ) amen amen , I say vnto thee , this day thou shall be with me in Paradice ? * Which was accomplished euen in Hell , or in Abraham's bosome , whither this good theife discending , saw the glorious and triumphant soule of our Sauiour , who defeated Death , and blunted the sharp point of the sting of Hell , * while he bore away the spoyles , and ledd Captiuity captiue after him . * ITHEOP . my beleife is , that we shall not die , but liue ; * and that if we doe firmely & cōstantly beleeue , floodes of waters of life * , running to eternity , * shall issue out of our breastes . * This blessed Hope is surely lodged in my bosome . * The estate of a soule in temptation . CHAP. V. BVT before I begin to dresse your wound , which seemes to me more daunting then dangerous , I must behold it neerer . You are , say you , for some tyme past so vext with thoughtes of blasphemie and infidelitie , that all your wisdome is defeated in this hot assault , and the malignitie of the sore , surpassing all the remedies , you apprehend your wound incurable . You haue had recourse to the seeing , to the Prophetes , and to the Angells of God , to be deliuered by their assistance , from the Monsters , and perills which are found in the way of Rage , or rather in the way of this rage of infernall furies , which seeme to stand with open iawes readie to swallow you vp . You haue runne from liuing to dead Oracles , that is , you haue betooke your selfe to pious bookes , especially those which doe treate of temptations ; and of the meanes to put them to flight , or to vanquish them . As the PHILOTHEE of our B. Father : the Spirituall workes of Grenado : Point , ALVEREZ ; RODRIGVEZ ; and the like . And as great fires are enkindled by the same wind which doth extinguish litle weake ones ; so you apprehend that your greife gathers strength from the very meanes which you vse ether to lessen or loose it . Following your Directours Counsell , you haue multiplied the hearbe Borith , which is that whereof the Fullers make vse , to take spotts out of cloth : I meane , you haue had recurse to the sacred exercises of Penance and mortification , knowing that a contrite and humble hart * is the greatest present which can be offered vnto God. You haue extraordinarily frequented the vse of prayer , reading spiritualitie , of the Sacraments of Confession and the Euchariste , with due attention to the word of God ; being all of them soueraigne Antidotes to strengthē assaulted Faith. In a word , there is no practise of deuotion , whether counselled by writing , or word of mouth ; whether inspired , or found out by your owne vnderstanding being opened by vexation , which you haue not imployed , opportunely , importunely , to make those horrible thoughts vanish away , which like a broode of vipers , doe threaten their parents death , according to that which the Psalmist saith of him who hath conceaued iniquitie , ingendred greife , and brought forth iniustice . To what Saintes did you not make vowes to be deliuered of those importune motions which keepe a continuall bussing in the Temple of your hart , which being consecrated vnto God by Pietie that raignes therin , ought onely to be adorned with Sanctitie , not admitting any thing that is profane or defiled , since the Temple of the Citie of God , had a priuiledge that it should not be disturbed with any of those lothsome beastes . What violent endeauours haue you not vsed , like another ABRAHAM , to driue away those rauinous birds from aboue your interiour sacrifices ? How oft haue you taken your hart , as it were , in both your hands , to force it to produce Actes of a liuely Faith , and quickned with Charitie , to repelle the firie dartes , of the midday-Diuell , who doth dazle your eyes with his execrable illusiōs ? Me thinkes I see my Theopiste vseing all kind of defence in this skrimish , imploying , as it were , his whole man vpon it , inuokeing Heauen and earth to this succour , Heauen which seemes to be Brasse to him , and the earth iron : and God pittifull and rich in mercy , becomes cruell and inexorable to him . Being thus abandoned , he is burdensome to himselfe : his sinnes ( as he thinkes ) multiplied beyond number , doe oppresse him as a heauie loade . Euen Giants would grone vnder so many waters of anguish . And his greatest torture is the verie same which affected Iob , who complayned of nothing so much , as to find himselfe contrarie to God , euen while God himselfe , ( a thing farre from his conceipt ) calld him iust , vpwaight , and a man full of a chaste feare . Happy estate , and signe of Gods fauour . CHAP. VI. MY deare THEOPISTE , the ey which seeth all things , sees not it selfe , so blind we are in our owne deedes ! Whence Phicitions and Aduocates doe rather referre their owne deseases and suites to the iudgement of some other of the same professions , then to their owne directions . I doe not wonder , that the wayes of of God which are Mercy , Truth and Iudgement , are as farre beyond our reach and capacity , as the Heauen is distant from the earth : And if the thoughtes of our imaginations be so different , sithens in that which you now propose vnto me , the opinion which I constantly imbrace of you is so far different from your owne , and that which you tearme Gods Iustice , Rigour , and abondoning of you , I consider as Gods Grace , Benignity , Bounty and Mercy to your soule . O my dearest THEOPIST , if you knew the gift of God , * his hand which now seemes so heauy vnto you , would appeare light ; and you would perceaue that that sweete and fauorable hand , doth sustaine you by the right hand , and doth leade you in the way of his will , to conduct you to his Glory . These temptations which doe essay and affray you , and which you take for torents that doe violently beare away your Faith , are to me as so many honorable argument , of your loyalty : and your wounds , in this good Combat of Faith as the Apostle calls it , appeare in mine eyes so many glorious markes ; and euen this also , vnlesse I deceaue my selfe , will be the iudgement of all those that loue and setue God , and who haue any experience in this interiour commotion and Combat , which is raysed not against flesh and blood , but against the powres of darkenesse , and spirituall malice . You curse , and I blesse it , and though I would curse it , yet should it be no more in my power , then it was in Balaam's to fasten his imprecations vpon the Armie of Israel . Why , are we ignorant , that he , who like vnto your selfe , doth range himselfe in the discipline of God , is to prepare his soule against temptation * as the wise man said : and the Angell to the good Tobie ; because thou wast aggreable to God , it was necessary ( marke this word ) that temptation should trie thee . * Who knowes not that the trees which are most shaken with the winds , doe spread their rootes more deeply into the ground : that incense doth not smell but when it is burnt : that the Vine is not fruitfull vnlesse it be prun'd : that a souldiers vallour doth onely appeare in dangerous exploites : nor doth vertue shew its solidity but by resisting its contrarie . Take courage , THEOPISTE , thou walkest in good companie . No saincte doth serue for a liuely stone in the celestiall Citie , which was not squared cut , carued , in the quarrie of this world by temptatiō . And the Saint of Saintes was he not tempted in the desert ? Yea and that in all things , as saith his great Apostle , euen to that great abandoning , whereof he complaines , and with a loude voice cries out vpon the Crosse . And the same Apostle , speaking of the members of his misticall body , to witt , the faithfull , saith he not ( after the great wonders of Faith which he racounts in the eleauēth chapter of his Epistle to the Hebrewes ) some were stoned , others hewed , all were tempted , and many put to death by diuers sorts of punishmēts , or banished & dispersed into diuers parts of the world , forsaken , afflicted , tormented , wandering in deserts , and mountaines , and rockie dennes , the world being vnworthy of their presence : and by their sundrie tribulations they bore testimonie to Faith , and gaue a triall of their fidelitie . You apprehend , peraduenture , THEOPISTE , that I flatter your griefe and that to asswage it by the leuitiue of consolation , I vse these discourses more delightfull then true , and that mine aime is to inchante that Aspe * with pleasing passages , which notwithstanding you apprehend doth kill you , and doth extinguish the light of your faith with her could poison , and the feruour of your first Charitie . * But in very deed , THEOPISTE , I doe not proceede with you in spirit of guile , but speake out of the abundance of my hart* and according to the true sense of my soule . A sense so true and solide , that all the holy Scripture , which is the word of Truth , of Truth and of life euerlasting , * is all full of it , nor are pious bookes furnished with any other instructions vpon the matter of temptations . Which , I assure my selfe , you will be constraind to confesse vnto me , if allaying for a while , the tumult of your hart , and silencing the noise of your disquiete , you would call to mind the precepts of our B. F. in the fourth part of his Philothee . For what he speakes there of temptations in generall , ought and may easely be applyed to yours in particular . And if my ignorance dare adde any thing to so great an Oracle , I beseech your humilitie to arme her selfe with patience , to reade what I am about to put downe . An holsome Feare . CHAP. VII . YOv thinke you are lost ; and I hold that you walke in the way of saluation . You repute your selfe an Ethnike , worse then an Infidele : and I admire your Faith : you apprehend your selfe defeated : and I sing , not your victorie : ( For all victorie proceeds from the God of Hostes ) but the victorie of the Tryumph of Gods Mercy in you . You neuer saw your selfe , say you , so feeble in point of Faith : and I neuer saw you so constant in it . It is true in deede that your aduersarie like vnto a roreing Lion , doth roame about , endeuouring to make you his prey : marrie the resistance you make against him by the force of Faith , * doth make me iustly beleeue , that grace superaboundeth , where you deeme sinne doth abounde . * For you haue to doe with an enemy , whom IESVS CHRIST by his death , did so weaken , that he can gaine no aduantage against vs but by our owne disloyaltie and dasterdlinesse : all the feelings which he can rayse vp in vs , not being able to forme any sinne at all without our consent . So that as from Grace , which is neuer awanting , all our succour comes , so from our selues alone is our ruine . * Which when it arriues , we are not so much to accuse the enemyes force , as our owne malice . But you feare , say you , to fall by consent , and that force of the Tempest driueing your fraile vessell against the shelues , you may suffer shipwrake in Faith , * which is the most deplorable that can be suffered in spirituall life . While I for my part dare assure you , that he is blessed who feares continually : * for he that feares to offend God , doth truely loue his Law , * and his Faith. This feare of our Lord , doth driue away sinne , * and permits it not to raigne in the soule . * DAVID tearmes it the ferme Pillar and firmamēt of the mynd . * Who knowes not , that it is the will of God that we should worke our saluation in Feare and Trembling ? * O Lord , said DAVID , pierce my flesh with the nayles of thy Feare , and make me to dreade thy iudgemēts . * I should be exceeding sorie , THEOPISTE , that this Feare should forsake your hart ; and I should intertayne a farre worse opinion of your desease , if your pulse did not beate so hard . That which makes you sorrowfull , glads me , what afflictes you , comforts me : what you , conceaue to be signes of death , are to me , markes of life in you . To doubt and to consent are incompatible . CHAP. VIII . YOu stād in feare , THEOPISTE , that your consent should follow your sense or feeling : and I , hold according to all Diuinitie , a farre better warranty then your apprehensions , that it is as impossible to ioyne a doubt and a consent together , as a certaine with an vncertaine thing : For consent doth presuppose so full and absolute aggreement and yeelding vp of it selfe , and so constant a determination , that it leaues no doubt at all behind it . The Archer that hath a shaking hand , hardly euer hits the white . The ayme , to be leuell and straight , must also be stiddie and constant . The surest signe that we consent not , is to doubt that we consent . So that , the same thing which doth trouble you , doth free and cleare my iudgement of all doubt . Thus your blinding Egiptian fogges , are to me a light , as to the Israelite . The darke cloud which doth incompasse you , is to me a Pillar of fire , * for its light a fire , for strength a pillar . I would to God that you had ether my eyes , or at least would credit my words , you should presently be cured . That in the temptation we are to feare the fault and not the paine . CHAP. IX . BVt happily it is the too inordinate desire of health that delayes the cure . Fire is fallen vpō them , * saith the Psalmist speaking of the children of Israel , nor haue they seene the sunne . * Nothing doth so much hinder a man to discerne the light of reason , as the heate of a violēt passiō which is neuer without smoke . THEOPISTE , I doe a litle doubt me , that in this tribulation which doth afflict you , you doe more fly the Paine then the Faulte ; or at least , that you feare and flie not the Faulte , but by reason of the Paine , which followes it , as the inseparable shadowe of this infortunate body . This peraduentures is the roote of your euil . God will be loued for his ownesake : Not for the reward which he promiseth ( otherwise the reward would be loued as God , and God as the reward ) . He will haue vs to abstayne from sinne , not so much for the feare of his Iustice , as for feare to offend his goodnes . Thence , it may be , he leaues you to be tempered and seasoned in this temptation . By meanes of it , he vrgeth you on by frightes , to th end that being gotten to a higher degree of Charitie , this sterne and seruile feare , may giue place to filiall feare . And then this yoke shall rott away , that is , shall burst , by the application and force of that heauēly oyle * following the tearmes of one of the Prophetes . Lay your hand vpon a good , not an erroneous conscience , and vpō an vnfayned Faith * and tell me in words of Truth , * THEOPISTE , whether I haue not put my fingar vpon your sore , and touched you to the quicke ? For the knowledge which I haue of the goodnes of your soule , makes me , as I cōceaue , clearely see , that this feare causeth you to runne vp and downe searching for Dittanie to draw out of your thigh , or rather out of your hart , the arrow of tēptation , the smarte wherof , doth more trouble you , then any ferme beleife you haue of faulte cōmitted . But tell me then in simplicitie of hart , my deare THEOPISTE , if it be not as I say , or rather , as I coniecture , since like vnto NABVCHODONOSOR , you will haue me not onely to interprete , but euen to arreade , your dreames and thoughtes . For loe , Phisitians doe onely cure the deseases they know , nor doe they know them , but by a true relation which the patient makes of the state he feeles himselfe in . Those litle duplicities , those windings , that spirituall cunning , those couertures which we sometymes make vse of , while we treate in matter of cōscience , with those to whom we haue trusted the gouernement of our soule , are oft cause , that the temptations which would but passe through our hart , doe put themselues in garrisons , and withall falling into mutinie , doe stirre vp reuoults , seditions and tumults . But blessed be God , Father of our Lord IESVS CHRIST , Father of Mercies , and God of all consolation who comforts vs in all our troubles . * Benediction , light , wisdome , thāksgiuing , honour , vertue , and strength be to God , who hath giuen you courage , as to another Acan , to glorifie him , * and to confesse vnto him your owne iniustice against your selfe . A great part of health is to wish to be well . This makes vs couragiously vse all conuenient kinds of remedies . It is a great stepp to goodnes , to desire to become good : for grace , wherby we are made such , is neuer awanting to those who haue a will fruitfully to receaue it , and carefully to manage it . Such may I esteeme you , my deare THEOPISTE , since for so many yeares you haue made profession of pietie , and giuen the testimonie of a good life , that you desire to be deuoute . Greife for Peace lost . CHAP. X. ALas , and this it is thē , that drawes so many sobbs frō your breast , such a world of sighes from your mouth , and such floods of teares frō your eyes , while you thinke of the faire weather that is past , wherin you fought with such courage and alacritie . * Ah , say you , the crowne of my head is fallen , woe be to me , for I haue offended . * And my misfortune is that I know not myne owne miserie . * Hence I lift vp my hands towards the heauens , and say , ô Lord from my secrete sinnes cleanse me , and from other mens spare thy seruant . ô Sion ! ô wishfull peace of my hart ! when I thinke of thee , myne eyes become foūtaines , and the aples of myne eyes swime therin ! I ranne so well , ay me ! what 's this that holds me ? * What troublesome Remora stopps the shippe of my affections , which sayled vnder full sayles vpon the Sea of Grace and spirituall delightes ? What scorching winde hath dryed vp those pleasing fountaines * out of which I drew water of life wherwith I quenched my thirst . While God dilated my hart with sweete affections , I ranne without paine within the compasse of thy wayes . * While he couered me , or rather inuironed me with his good pleasure , as with a buckler , * I contemned the attempts of myne enemye . O who will reduce me to the same estate , in which I was in tymes past , while I washed the feete of myne affections in the butter , * of cōsolations ; and while to me , from the Rocke of Faith , flowed floodes of oyle * . O how my gold is obscured , or rather , turnd blacke ! how my redd coulour is changed ! * No , let me be called no more Noemi , but Mara , since my soule is fild with bitternesse . * O God what stumbling block is layd to crosse my way , who walked towards thee so directly : and whereas nothinge but holy words of prayse , honour , and benediction , issued out of my mouth , and rose vp in thy sight , like vnto the smoake of incense ; * while my tongue did onely meditate thy iustice , & my lipps thy glorie ; * whence is it , that myne interiour doth open its mouth against the Heauens , * and like to the wells of the Abisse , vomits out no other thing , but a smoake of blasphemie and impietie , which doth dimme the starrs , and depriue me of light ? THEOPISTE , doe not you lye to the Holy Ghost , as did ANANIAS and SAPHIRA . Tell the truth . Are not these your vexatiōs and anguishes ? Are not these the groneings , or rather the roreings of your hart ? But alas ! why doe you thus wrongfully change iudgement into Absinth , * honie into Gaule ; and mistake the heauenly dewe and Manna for hayle ? A lenitiue . CHAP. XI . BE comforted , and I say againe , be comforted , * to speake with ISAYE ; for what you apprehend chastisements , are caresses . Be it that the tempest is great , must we therfore loose courage , & forsake the sterne ? Though euen the whall , had swallowed you vp with IONAS ; though the knife were put to your throte * ; though God should euen kill you , ought you yet for all that to leaue of to hope in him ? * I reioyce in my sufferances for CHRIST * , said the Apostle ; and delight in myne infirmities , to the end that the vertue of my master may remayne in me . * And what is this vertue but Patience ? I but , will you say , I suffer not for IESVS CHRIST , as did his vessell of Election , but against IESVS-CHRIST , so that I am one of the diuels martyres . Why , though the diuell should martyre and torment you , as he did IOB , and saint PAVLE , by the dīuine permission , who told you yet that the torments which proceed from the diuell , are suffered for the diuell , and not for IESVS CHRIST ? who knowes not , that it is the cause , not the sufferāces which makes the martyrdome ? Now the marke and seale of a good sufferance , is patience ioyned to Charitie . He that suffers without this , though he should giue his bodie to be burnt , should onely aduance his owne damnation . Beware then , ô THEOPISTE , least by your impatience , you spoyle the worke of God in you , which can neuer come to its full perfection , but by patience . * Why , doe you thinke that patiēce is meerely vsefull to sustayne exteriour crosses and vexations ? and that its imployment doth not also concerne the interiour ? As though , forsooth , inuisible enemies were not as much to be feared as visible ones ; and we our selues were not as dangerous to our selues , as any other ? If you know not this , you are but yet a freshman in the spirituall warfare : But if you be not ignorant of the truth of it , when doe you thinke you can make better vse of this Weapon , then in the present occurrence ? God's assistance in temptation . CHAP. XII . BVT giue me leaue , ô man , not of litle Faith , * but of litle courage , a litle to raise vp thy hart , without making it swell , like a balowne , with the winde of any presumption , and to tell you , that according to the prouerbe , you crie before you be hurt , and imitating the Prophete , you crie out that your bellie aketh , * and that death is in the potage , * Without anie iust cause . For I beseech you , what is it that doth affright , and so desperately terrifie you ? It is , say you , that I continually am haunted with a blasphemous spirit , wherewith mine eie is troubled , my soule , and my bellie , * that is , my soule and my bodie ; my whole man. Alas , doe you not discouer , that there is nothing there but the the shadowe of death , not death it selfe ? And with a verie graine of confidence in God , are you not able to walke in the midst of the region of the shadowe of death , without fearing anie wisfortune ? * Is it possible that you doe not perceaue God his assistance therein ; or at least , that you heare not the voice of him who saith vnto you , walking vpon those angrie waues , T' is I , feare not ? * For who can doubt , but that since the beginning of your Combate , your soule waighed downe to the verie depth of desolation , had descended into the lower parts of the earth , if God had not beene your ayde ? * Doe you not discerne that you resemble children , who fearing masked-men , rūne into their mothers lappe : and to chickens which hide themselues vnder the Henns wings , when they espie the kites approach ? For I praie you , the remedies which you seeke all vp and drowne , to appease your paine , what other thing is it then to say vnto God , vnder the shadow of thy winges I will still hope , till iniquitie shall be past by . * And he , though you perceaue it not , will hide you with his wings and Feathers , * or rather , with the protection of his countenance , will saue you from the molestation of men * . This diuine Sauiour doth locke you vp in the closet of his sacred wounds . He registers your name in his hāds , * Nor shall all the world be able to raze it out . He doth place and lodge you in his open side , as a doue in the hole of a wall * . But you perceaue him not , you see him not , and which is worse , you beleeue him not . Yet so it is , my deare THEOPISTE , & when the assistance of Grace shall haue opened your eyes , you will say with IACOB : our Lord was truely with me in my tribulation , & I knew it not . * That which I tooke for the gate of Hell , was the gate of Heauen . Profit drawen from Temptation . CHAP. XIII . I Will tell you , THEOPISTE , marrie vpon condition that vanitie shall not enter into your hart ( for that diuell would be hardlier dispossessed , then he who doth now torment you ) If God haue giuen me any insight at all in your interiour , now it is your acceptable time , now are your dayes of saluation . * And if anie had cured you , you were to sue them , to make them restore your sicknesse vnto you . It is the time of fight ; and consequentlie the time of victorie and Triumphe . Are you ignorant , that none is to be crowned but such as haue lawfully fought ? * It is a time of bootie , and of diuiding the spoiles of the enemie * . Naie further ; It is the haruest time of Faith , which you thinke is bet downe and spoiled in you . Who knoweth not , that those that sowe in teares , doe reape in ioye a plentious crope ? If you will beleeue me , you shall not onelie find God's assistance in your tribulation , but as the text of the Psalmist saith in expresse tearmes , you shal draw it from the verie tribulation * . And you shall turne your greife vpon your aduersaries head , and shall cast his iniquitie in his teeth . * And as the wilde bore doth whet & sharpen his tuskes against the rocke , so may you edge your vertue against the rocke of temptation , and make it more vigorous . This you shall performe , if imitating IVDITH , you offer vp in the temple all HOLOFERNES his moueables ; if with ACAN you throw into the fire execrable things : and burie the Idoles with IACOB : for by this meanes those abominations of desolation being detested you may turne those impure and profane vessels to ornaments of the Tabernacle ? and with the Wood of Hiram , and gold of Orphir brought out of an Idolatrous land , you may raise the building of the Temple of God. So true it is , that , to those who doe loue and feare God , all things doe cooperate to good . * And that which is their foode , is an others poison and death . Temptation glorious . CHAP. XIV . I Will yet goe much further , and will speake ( may it be to Gods glory ) more aduantagiously in your behalfe , by aduertising you that the temptation , which makes head against you , is not a Combat of Apprentises , the diuell neuer being accustomed to vse this kind of battery , but against the most perfect soules . It is his principall and last peece wherewith he doth ordinarily assault those that are neere vnto their death , as being his most rough and violent engine . What a grace is it THEOPISTE , that God permits you to meet with this most dangerous encounter , before your forces fall into decay , while you are yet vigorous * and in perfect health . And while the Amādtree doth not yet blossome , nor the pitcher is not yet broken vpon the bankes of the fountaine , * That is , to vse the wiseman's manner of speach , before your old age ? How much more rough and perilous is that on-set in the pāges of death , where it is so full of danger to sleepe in the shadowe of sinne * and while the diuell doth vse the extreamitie of his furie , finding the time short * in which he is to winne or loose vs for euer . Now we haue a faire and fit time , both to fight and beare away the victorie , by the assistance of the Saintes of Heauē and of Earth . Marrie in this Deluge of many waters , * in this periode of life , how much more are temptations to be dreaded ? Further , what an honour is it for you to be vsed not like a fresh-water-soldier , but like a tried Champiō , in a battaile where none are admitted to fight , but old beaten soldiers , and who are most skilfull in handling spirituall weapons . The blast of those winds doe onely tosse the talest and strongest trees . These thunderbolts doe onely blast the topps of the highest mountaines : and it is a signe that the diuell , whose , force as S. HIEROME saith , is in his Reines , * which he fills with illusions , * saith DAVID , and who hitts vs in the flanke as ELEAZAR did Anthiochus his Elephant , I would say , by sensualitie , the weaker part of man ; it is a signe , I say , that you Were too hard for him there , since that he makes head against the superiour part of your soule , resembling in that a Generall , laying seige to a towne , who dispairing to make a breach , or take it by skaling the walls , by reasō of the breadth of the ditch , and thicknsse of the walls and Bastions , plants his Ordonnance , against the toppes of the steeples , wageing warre against weather-cokes . And doe not I see plainely , that your Ghostly enemie , hath got but a poore aduātage against your Faith by this temptation , while he doth rather assure it by your apprehensiōs , then shake it ? All that he can doe , is but to make demonstration of his despaire & despite , in tormenting you so much the more temporally , by how much he perceaues his feeble attempt to fall short of tormenting you eternally . The Idea's whcih are in the mynd or before it . CHAP. XV. HOwbeit I hold younot so litle experiēced , in interiour skirmishes , as that you know not sufficiētly , ( when anie respit giues you leaue to breath , and to make reflection on that which doth passe in you ) that all the Idea's which appeare vnto you , and which indeede are so hideous and horrible , that I will not stayne this paper with them , doe but onely beseige your hart , they haue not got entrie into it . I adde further , not so much to comfort you , as to testifie the Truth , that they are not inhabitants of your hart ; nor can they any more come out of it , then they , can enter into it , and yet much lesse are they able to penetrate it . I had need of a cleare and facile similitude , to make you plainely conceaue what I say vnto you . There is nothing more cleare or more familiar then the glasse of a Mirrour . Thēce will I drawe it . Behold this glasse then , it doth naturally represent the thing which is opposite vnto it , yet is not the thing in the glasse , but onely before it : say the like of your hart . It is a glasse , where the diuell by his hellish guiles , cā represent all that is hideous , infamous , or abominable in Hell ; but the Will alone hath power to open the Gate , and to permit those execrable things entrie . Let the diuell therefore make as many mimicke and antike faces as he list : Let him forme , in presence of our hart , all the lasciuious representations he can possibly : Let him buze in the eare of our interiour , all the blasphemies and detestable impieties that can be imagined . As our vnderstanding is not infected by the knowledge it hath of the greatest euills in the world ; & as our eare makes vs not guiltie of the impieties & blasphemies , more stincking then an open graue * which we heare proceed from the mouth of the wicked : so the most blasphemous thought , and horrible infidelitie cānot attainte vs , so long as they displease vs ; and that the Diuell doth pronounce them without the gate of our hart , nay euē within our hart , yet without our harts consent . Yea contrariwise , if we doe valiantlie repulse them ; or if we suffer this interiour humiliation before God with Patience , saying vnto him ; behold my humility & deliuer me , * there is noe master of spiritualitie that teacheth vs not , that it serues for a whetstone , to sharpen and edge the vertue which is assaulted by temptation : & that God in those times , is so much neerer vnto vs , by how much we conceaue him further of : and that we doe neuer make so happie progresse in vertue as in those circumstances , not vnlike vnto the stormes which force the shippe to sayle extraordinarily fast towards the port for which it is bound , and driue it euen into the Hauen . Temptation is a tryall . CHAP. XVI . THis will seeme hard of beleife vnto you , being in the trouble which you are , which doth darken your iudgement , and hinder you clearely to discouer this truth : but if you consider how the Ore-men sit with their backes turnd towards the place to which they rowe , you will not find it strange , that God by meanes of the fire and water of tribulation , doth conduct you to refreshing : * and that that which you take for an horrible imperfection , yea the verie toppe of imperfections , doth maynely aduance you to perfection . Through how many cleansings and fornaces are metalls to passe , before they be fully purified , and brought to their true vse ? And before corne be eatable vnder what a number of flayles , vanns , milstones , siues must it passe ? What handling and working must it vndergoe to make it fit to be imployed ? Would you not say that one spoyld it ? And if the effect were not familiarly knowne , who would not doubt of the cause therof ? When we read the daunting temptations of a S. PAVLE , a S. ANTONIE , a S. HIEROME , a S. BENEDICT , a S. FRANCIS , a S. CATHARINE OF SIENNA , of a B. ANGELVS OF FOLIGNY , and of many others , wholy Seraphicall soules , who will not cry out with DAVID : ô Lord thy friends are exceedingly honored * ( another version , hath , afflicted , because to be afflicted for Iustice sake , is an honorable & happie thing ) their principalitie was assured by tribulations , that is to say , the dominion which their Reason hath ouer their appetite . * But if we doe throughly examine the exēples of those great Sainte's temptatiōs , and how the diuine grace which did assiste them in their Combats brought them off , loden with victorious palmes and Laurells , we shall learne that then they were in their probation , and if one might say so , betweene the hammar and the anuile ; and that the great Potter holding them in his hand , made them of vessells of ignominie , vessells of honour , and deliuered them frō the disgrace which they feared . That of S. CATHARINE OF SIENNA especially , which our Blessed Father handled so delicatly in the 4. Chapter of the 4. part of his Philothee , being well pondered , will serue you THEOPISTE , as I conceaue , yea and vnlesse I be deceaued , will suffice you , to powre into your wounde the precious balme of a solide consolation . I inuite you therfore frequently to consider it , & though at the first it seeme bitter , like to the Prophetes volume , yet if you once confidently beleeue it , you shall find it as sweete as the honie-combe . But if you desire to cast an eye vpon , or rather profoundly to meditate Saint PAVLE'S temptation , imagining it to be the same which doth afflict you , doubtlesse you shall therby exceedingly ease your paine . For if the fire did exercise so absolute an actiuitie vpon greene woode , what will it doe vpon dry woode ? And if Satan durst buffet so chaste and virginall a body , whose puritie did mount euē to the third Heauē , what dare not his temeritie attempt vpon your weaker mynd ? Againe , those great exēples of the Apostles , those children of the Thunder ; and all the exemples which are conteyned in holy write , will haue great force and power in your beleife : for all that which is written , is written for our instruction , to th' end that by the Hope and consolation of holy Scriptures our Fayth may be confirmed . Who , in your opinion , were further from Faith , then the Centurion , the Cananie , the Hemorroisse ? and yet the Sonne of God , with his owne mouth doth extolle their faith euen to the Heauens : tells the one of them , that his Faith hath saued him ; * the other , that his Faith is great ; * and protests that the faith of the first , doth surpasse all those of Israel . And yet after all this you goe vexe and trouble your selfe with illusions , with thoughtes of blasphemie and infidelitie which doe mortally torment you , and euen in that name , rather proceeding frō the diuell thē from your selfe , as I dare pronounce with as much assurance , as assured truth . That impudēt Tempter durst tell the Sonne of God that he would bestow Kingdomes vpon him , if falling downe before him , he would adore him : he durst persuade him to throw himselfe headlong downe , and demand of him , for a proofe that he was the Sonne of God , that he would change one substance into another . If the like fantomes passe through your spirit , is it any thing strange , or to be wondered at ? Doe you thinke that he dreades the seruāt more then the Master ? the members more then the head ? you are too delicate and daintie a soldier , if you seeke to be deuoyd of sufferances , vnder a Capitaine who is nayld to the Crosse ? & whose triumphant crowne of glorie is all composed of thornes ? A sleight of selfeloue in temptation . CHAP. XVII . I But , reply you , as many Crosses , as many tribulations as you please , prouided alwayes that I offend not God , that I loose not his grace , that I stray not from the way of Glorie . My dayly prayer to God is , that he reclaime my feete from sinfull wayes , and that I may keepe his law , * which without . Faith I cannot doe , nor without it fight a good combate , and beare away the crowne of Iustice . * O who will confirme my feete for euer in the pathes of Paradice , * so that they may not decline to the right or left hand , sith God doth conduct the iust man through straight wayes , and thereby shewes him his Kingdome . Shall I tell you , THE OPISTE , this is not your discourse , t' is the verie language of selfe-loue ; let him striue as much as he will to couer himselfe with the skines of pretextes , & conterfeit the hands of ESAV , I discouer him by his IACOBS voice . Let this selfe-will disguise and vayle it selfe as much as it will , yet though I be not a Prophete , I will easely discrie this IEROBAM'S wife through her clokes and dissimulations , albeit you your selfe in whom she speakes , be deceaued in her . Howbeit God opens my eyes to discouer her , and to aduertise you to be warie of her treacherie . She is like vnto those wandring nightly fires , or flashes , which in lieu of guiding such as walke in darkenesse , doe leade them , ( if they be so wise as to follow ) into marrish places , and dangerous cliffes . Stand vpō your gard , watch and pray , * shut not your eye in the shadowe of death , * least your enemy may preuaile against you . * But who will bestow vpon you some of that purifying water , to seperate the true mettall from its drosse and scumme ? Who will open your eyes to discerne the causelesnesse of your complaint . Take for your ey-salue the clay of humility , and you shall see clearely : hūble your selfe before God , and acknowledge from your verie hart that he knowes better what is be hoofefull for you , then your selfe ; and protest vnto him , that in life & death ; in time of Peace , and time of warre ; in honour and disgrace , you will be constantlie his ; and that hauing once imbraced him by the holie Faith of the Church , and according to the saying of the Prophete , espoused him in this vertue for euer , * you will forsake him for no creature * no , nor yet for the forces and powers of Hell. * But is it possible that you perceaue not that it is the paine and sufferance which you flie , and whereof you complaine ; and that the importunitie of those horrible thoughts , which doe but skirmish about you , not vanquish you , doe rather trouble you with the paine thereof , then any fault which you commit ? And there it is that selfe-loue doth throughly play his part , and doth subtillie deceaue you , making you apprehend that you feare to offend God , & to loose the sight of the starre of saluation , holie Faith , whereas in verie deed , it is the thornie sting of your anguish , which doth vexe you , and depriues you of the sweete repose which you tasted before that trouble ; the calme which you enioyed before that tempest ; & that delightfull peace passing all vndestanding , which had formerly beene your Saboth of delightes . This being now discouered , take that selfe-loue , that child of Babilon , & dash him against the rocke * of God's most holy will : yet take not hold of the firebrand where it is most hote ; looke not vpon your temptation as a thing suggested by the wicked Spirit ; but as permitted by your sweete Sauiour for your probation , and your greater glorie . Receaue it as a Crosse that hath nothing that is amiable in it , but onely the the hand that sent it . As a LIA , whom IACOB did meerely receaue vpon considetation that she was LABAN'S daughter . Take this serpent by the tayle , that is , by the end , and it will become a miraculous rodde , as that of MOYSES . O no , we must neuer to looke vpon our temporall or spirituall afflictions , whether they be interiour or exteriour out of the hand of God , otherwise they will be insupportable vnto vs : for as we are able to doe all things with him ; * so without him , we are nether able to doe , or suffer any thing at all . Distrust of ones selfe and confidence in God. CHAP. XVIII . THis self-loue being alwayes accompayned with some secret presumption , is consequently alwayes blind . And indeed what greater blindnesse can befall vs , then to thinke , that of our selues we are able to doe any thing , in things that are aboue vs , and which passe the boūds of nature ? Be not wise , that is , presumptuous , in things that are aboue you , * saith SALOMON , but stand in feare : And the great Apostle ; doe not affect high senses , but accōmodate your selfe to the lowest . * I haue not walked in great and wonderfull wayes , that are aboue me : my thoughtes haue bene abated , and my soule hūbled * saith the royall Prophete . I beseech you , THEOPISTE , whence doth this feare of loosing faith proceed , but from the opinion that you haue , that it depends in some measure of you , albeit you are not ignorant , that it is an infused light , a pure gift of grace , descending from the Father of lightes * a splendour which hath shun vpon you , without your merit ; otherwise , saith the Apostle , grace were not grace . * Whence then doth this feare possesse your mynd ? As though , forsooth , Gods hāds were shortened and weakened . * And as though he were lesse mercifull in conseruing his giftes , then in bestowing them . If the wiseman assure vs that none can be continent ( this is vnderstood of infused not acquired continencie , which euen Pagans haue practised after an heroicall manner , ) but by a speciall grace from God , * can we be so vaine as thinke , that Faith can be conserued without the same grace ? Let vs goe therefore with cōfidence to the Throne of that Grace , that we may obtaine by God's mercy * the conseruation of our Faith , not trusting in our selues , and in our owne endeuours , as did PHARAO in his troopes of horses and Chariotes : * for commonly they are confounded who put their confidence in their owne vertue , * in the strengh of their horse , or legges , * nothing being so diligently recommended vnto vs in holie writ , as the distrust of our selues , ( who are but a meere vanitie ) and to place our whole cōfidence in God. Place thy thoughtes vpon God , saith DAVID , & thou shalt not be tost in vncertainties . * He that hopes in God , is neuer confounded , though a whole armie make head against him , yet shall he not loose his assurance and resolution . * He , saith the Apostle , who hath recourse , to this cōstant hope , hath a most soueraine solace , a most solide support . * If at any time , saith S. HIEROME to his deuoute EVSTOCIVM , the diuells assault you , and vpon these assaults , your thoughtes say vnto you , what shall we doe ? ELIZEVS will make you answere . Feare not ; we haue more freinds then foes : and praying for you , he will say ; ô Lord open this Maydes eyes , and make her see : and then you shall discouer a fierie chariote descending vpon you , which taking you vp , as another ELIAS , will make you sing with ioye : My soule hath beene deliuered out of the fowlers snares , as a bird that escapes , and flies away from the springs which are set to catch her . In the like aire , S. CHRYSOSTOME comforting a soule layed at by temptations , saith vnto her , giue eare to IESVS CHRIST saying ; you shall be afflicted in the world , yet loose not for all that your confidence . And with what reasons doth he encourage her ? by the promisse of his grace and assistance : haue assurance , for I haue ouer come the world . * Hearken to him who promiseth vs to lighten our burden , by putting himselfe into the yoake with vs. He will not suffer vs to be vanquished by the temptation , since he doth promise vs that we shall draw profit frō it , & that he will not permit it to passe our strēgth . If we on our part contribute what is ours , a litle Patience , courage , acknowledgement of his assistance ; when all shall be despared of , according to humane reason , he will make vs victorious . * For who can resiste the will of God ? And if he be for vs , who will be able to vāquish vs ? let vs therefore put our trust in him , sith he hath made vs such promises , and we expect so ample recompence from him . Let vs call to mind that a reede became as stronge as a pillar in our Sauiours hand : and out of his hand , the pillars of the tēple became a as reede of the desert , * which plainelie appeares in the example of S. PETER , who putting confidēce in himselfe had so lamentable a fall , and rising vp againe after that fall , went so couragiouslie to death , placeing his whole trust in his Masters grace . Sotrue it is that those who confide in our Lord , are no more shaken by temptations , then the mountaines of Sion ! * Their feete are confirmed vpō the rocke . * They are eleuated vpon a hgh rocke , * where they haue built their Abode , an abode which doth resiste the windes and weather * of temptation : For as a tempest doth manifest the Pilots skill , saith S. BASILE ; wrastling , the wrastlers strength ; fighting , the Capitaines vallour ; so doth temptation demonstrate what confidence the Christian doth repose in the diuine goodnesse . Of Patience . CHAP. XIX . EXAMINE further , THEOPISTE whether your complaintes may not proceede from want of patience , and rather be issues of your weakenesse then of the force of the temptation . For as passiō doth often make vs apprehend iniury that is done vnto vs , farre greater thē indeed it is : so impatience makes vs so weake , that a smale burden doth ouer loade vs , and makes vs crie out with those cowardly Discouerers of the Land of Promis , that that Contry deuoures its inhabitants , and that there are none but Giāts who liue in it . Contrariwise , Patience accompaigned with courage , finds all things supportable ; & being assisted with the grace and loue of God , she suffers all , she endures all , * and though she be euen ouerset with the heauie load of calamitie , yet doth she neuer say , it is enough , knowing well that the light and passing moments of tribulation , doe worke an eternall waight of glorie in vs. In this sort a patient soule doth out-braue temptations , and remaynes vnshaken amidst assaults , as a Rocke that riseth with a sharp tope out of the midst of the Ocean , and is not moued with the angrie billowes , which are dasht in peeces at its foote . Make head against the diuell saith S. IAMES , & he will flie from you . * He resembles those cowardly curres , which barke more then they bite : and as the greate S. ANTONIE said , ( so Sainct ATHANASIVS remarkes vpon his life ) sets onely vpon fainte harts , and flies the resolute : a true wolfe , which dare onely deuoure the innocent lambe , but dare not meddle with mastines . Hereupon S. GREGORY in this moralls saith , that in the holy Scripture he is tearned MARMICALEON , that is to say Formica-leo , for as much as to weake harts like pismires , he is cruell , arrogant , violent as though he were a Lion : but to braue and Lion-like spirits , he is as vile and cōtemptible as a Pismire . Which the same S. ANTHONIE did frequently obbraide him withall in the desert , while he alone ( if one may be said to be alone who hath God in his compagnie ) domineered ouer so many legions of wicked Spirits ; and by a heauenly generousnesse ( like to that of SAMSON mowing downe the Philistians ) defied all Hell ; S. EPHREM considering a soule of this temper , compares her to an Anuyle , which though it be continually beaten , yet doth it not buge an inch out of the place where it is once set . It remaines immouable . And in steede of being made hollow like to a stone vnder the drops of water , it becomes harder and more solide . He that complaines vnder the assault of temption , ( vnlike to a Laurell-tree which being burnt crakes not ) resembles an emptie Caske ; knocke vpon it , and it redounds vastly ; which the full Peece doth not : If he were replemished with grace and vertue ; his tune would be gratefull ; and he would imitate ISAYE who saith , Our strength is to be placed in Hope and silence . That a moderate complainte is no signe of impatience . CHAP. XX. HOwbeit , I doe in no wise affirme , THEOPISTE ( that I may not augment your temptation by scruples , and so adde affliction to affliction * ) that you offend in groning vnder the burden which doth presse you downe : for we haue euen seene the Mirrour of Patiēce , the good IOB , testifying a dolourous sense of greife in many words . The greife were to too miserable , that were depriued of speach , and prohibited to complaine . The verie Sonne of God , Paterne of all vertues , gaue testimonie of sadnes in his annoyes : and vttered words that had apparance of complaintes : as that his soule was sorrowfull euen vnto death : and those which he tooke in so high a strayne vpon the Crosse . As for the kingly Prophete , he so frequently , all through his Diuine Psalmes , grones vnder the loade of his miseries , as doe also all the rest of the Prophetes , especially IEREMIE , that none can deny their plaintes , without affected blindnesse , nor yet blame thē without rashnesse . As it happens therfore , to those who are full of interiour consolations , that at vnawares , and euen against their will , some secrete voice doth escape frō them , wherby one may gather the excesse of their delight , and abundance of their ioye : * so how worthy is his cōplainte to be pardoned , who , as IOB said , being oppressed with thoughtes which doe torture his hart , * doth giue therby testimonie , that an interiour greife hath seased vpon his hart ? Sainte ANTONIE that famous Champion , said well vnto our Sauiour ; where wast thou , ô my master , while I sustayned so rough assaults ? Dost thou so abandone those that serue thee ? And our Sauiour said vnto him , I stood at thy right hand , a spectatour of thy vallour and loyaltie , encouraging the one , crowning the other . Sainte PAVLE will haue vs to weepe ouer the deade in a mediocritie . * And I am confident , that moderate and modest cōplaintes are pardonable in a violent affliction . Marrie we must be carefull to put a dore of circumspection to our lipps , * least we might commit excesse offensiue to the Diuine Prouidence , as though it did onely walke at pleasure vpon the celestiall valtes , without consideration of that cōcernes vs : For if without it , the least bird doth not flie in the ayre , nor doth one heire fall from our heade , * how much more will it shine in things appertayning to our eternall saluation ? IOB is highly cōmended in the holy scripture , for that in all the rude essayes of his Patience , one onely word did not escape out of his mouth , which could be imputed to him for sinne . O how faithfull is that soule who can say with the Psalmist , I haue not opened my mouth because it is thou , ô Lord , who workest in me what thy holy pleasure is . Then shall my wound be healed , when it shall be thy blessed pleasure to say the word . Meane while I will kisse thy alwayes mercifull hand , yea euē when it afflictes vs ; because thou dost neuer visite but for the conseruation of our soule . The paine of temptation is a participation of our Sauiours passion . CHAP. XXI . THus we are to suffer , my deare THEOPISTE , not onely with patience , but with loue too , ( loue an vnseparable companion of ioy , and both of them daughters of a good will ) the labours and paines of contradictions and Crosses , as well interiour as exteriour : calling to mynd that he ( who suffered for the sinners of contradiction in himselfe , least we might chance to faile in courage . ) Was to passe through many contradictions , euen to the dying of his garments in the purple of his owne precious blood to enter into his owne glorie ? * This is properly the Crosse which our Sauiour commands vs to take vp and follow him , * and it is in those sufferances that the true imitation of the passion of our Redeemour consisteth , and that touching of his Crosse , * which the Apostle commends vnto vs. And by how much these paynes are greater , by so much more liuely doe they represent , and so much more conformitie they haue , with those of IESVS CHRIST . For which cause the great Apostle exhorts vs , to haue the same feeling in our anguishes , which the Sōne of God had . * And what feeling had he , but to bathe himselfe in the Baptisme of his bloode ? * waighing nothing so much in all his sufferances , as well those of body as of soule , as the holy will of his father , to whom he was made obedient vnto death , and the death of the Crosse . * Such ought our disposition to be in all our afflictions , of what nature soeuer they be , esteeming them as a fountaine of IACOB wherin we are to wash our vncleanesse : * or rather as an excellent and noble estate , since that by meanes of them , prouided that we be in grace , we suffer in qualitie of our crucified Sauiours members , not in fansie but in truth ; not following our owne choyce , but as it shall please God almightie , whom we are constantly resolued inuiolably to follow euen to death , through the midst of these contradictions , though they were euē to continew to the last gaspe of our life . It was in this generous disposition , that the great Apostle with an inuincible and heroycall courage , gaue assurance , that all the creatures should not be able to separate him from the Charitie of God. And though at certaine tymes , moued by the contradictions which he felt in his mortall body betwixt the lawes of his members , and those of his spirit , * this motion made him desire to see his soule deliuered out of the prison of his body , * yet was it not out of any desire he had to descend from this Crosse , * as he himselfe assures vs in many passages , where he shewes his indifferencie to liue or to dye : but it was a sacred sallie of his loue , which as fire , did continually make towards its Center ( and his Center was the bosome of God ) there was all his desire , * and his delightfull rest for euer and euer . How honorable this Tryall is . CHAP. XXII . BVt what an honour is it to vs , THEOPISTE , that God by tēptations doth daigne to put vs to tryall , therby to make vs worthy of himselfe ! * Is it not a speciall grace done to a souldier , when his Capitaine , out of the good opinion which he hath of his iudgement and vallour , sends him out to discouer the enemy ? and though this honour be attended by danger , yet so farre is he from cōplayning , that of the contrarie , he reputes it a singular obligation , and an argument of his Capitaines Fauour . Shall we be lesse acknowledging of God's fauours , since faith assures vs , that he nether tempts , nor permits vs to be tempted , but onely to make manifest whether we loue him or no ? * as the sacred Oracle speakes in the booke of Deuteronomie . God and the diuell tempts diuersly , saith sainte AMBROSE , the one to distroye , the other to crowne vs ; nor indeed is God's temptation any other thing but a tryall of our fidelitie , according to the Psalmist : proue me , ô Lord , and tempt me , burne my reynes and my hart : * So was the Patriarke ABRAHAM tempted , so proued , and found obedient . * All this life is but the Nouishappe of the next , and a continuall essay of our constācie . The Lābe shall one day say to the Elect , receauing thē into his eternall marriages ; these are those who remayned constāt in my seruice through all their tēptations . * This caused IOB to affirme that all our life was but a warfare vpō earth , * or as S. HIEROME notes vpon the Ebrew text , a temptation vpon the earth . * Whēce we are taught , faith that good Father , that if we pretend the crownes of Glory , we are to haue no other imployment here below but to fight . * O how wōderfull great is God's mercy , saith the Doctour with the golden mouth , to treate vs in temptations like to a Phisitian , who by a light paine , remedies a greater , curing a hote feeuer with a litle hungar and thrist . Certes temptation is equally profitable to the vertuous and vicious , working increase of grace in those ; and moueing these to purge themselues of crime , and by the helpe of Pennance to obtayne pardon therof . * And least that you may be troubled to read , that sometymes God doth tempt vs , * sometymes he doth tēpt no man , * as though the diuell onely did tempt , being thervpon called , HE THAT TEMPTETH , * S. AVGVSTINE will teach vs by a cleare distinction , that there is a mayne difference , betwixt the temptation of deceauing , and that of prouing , the one being frō the diuell alone , the other , from God ; * who , as S. BASILE writing to Chilon , saith , by such sufferances proues the fidelitie of his seruāts . * Which if they doe not onely endure with patience , saith S. CHRISOSTOME , but further , become euen thankfull to him that permits them , then they ascēd to a certaine degree of force and courage , which makes them exceeding agreeable in the sight of God. * As long as we wander in the pilgrimage of this life , saith S. AVGVSTINE vpon the Psalmes , we can neuer be without temptation , since euen our spirituall profit depends therof , none knowing his owne strength and abilitie , vnlesse he be tēpted : nor cā any be crowned but for victorie ; nor be victorious but by fight ; nor fight vnlesse Temptation assayle him . * It is impossible , saith S. HIEROME , vpō S. MATTHEW , that a soule should not be tempted ; whēce in our Lord's Prayer we petition vnto him , that he lead vs not into temptation , * not that we refuse it , but we begge grace to be able to resiste it . * I would not otherwise propose this truth vnto you , but in the testimonies of so many great personages who taught others iustice , and for that cause doc shine like starrs in the firmament of Eternities , * to th' end that their vndenyable authorities might captiuate your iudgement , and that this doctrine clothed in their sweete tearmes , might with more facilitie and felicitie flow into your beleife . It is one of the Markes of Election . CHAP. XXIII . THEOPISTE , hold for certaine , that to be one of the Elect aboue , you must be tempted here below ; for such as are not approued , are reproued : those that are not marked with the letter Tau , made in forme of a Crosse , haue no part in the Kingdome of Heauen . Ah. what an happinesse it is , to be burnt , cut , carued , mangled here below , according to S. AVGVSTINES wish , to enter into that heauenly repose . Take a good hart , if we be here afflicted for a while , it is to draw many good dispositions into vs. I dare be bold to auerre , that one my confidētly range temptation amōgst the Markes of Election . At the least , certaine it is , that it is a sure signe of our fidelitie , to stand constant , like the good Angells , in this storme , and keepe our Principalitie , * that is , to conserue the Empire of our Reason . No No , saith S. HIEROME , writing to EVSTOCHIVM , the diuell neuer troubles himselfe with tēpting infideles , vagabonds , and such as are swallowed vp by sinne , he setts onely at those that stand right , and are in grace with God ; His cheere , according to ABACVC , is choyce ; He will none but the daintiest bitts to please his palate . Loe how he setts vpon IOB to destroy him : and haueing slayne IVDAS , he begins to sift and essay the rest of the Apostles ? * Our aduersarie , saith S. GREGORIE in his moralls , doth bandie so much the more violently against vs , by how much we more resolutely resiste him : those that he accompts his owne , he workes not vpon ; but the more a hart reiectes him , the more he essayes to make himselfe master of his afflictions , * resēbling in this the mastiue , which barkes onely at strangers , neuer at those of the same familie . O God what a consolation it ought to be to the poore soule , amidst the assaults of the diuells malignant suggestions , who , by being a stranger to that infernall Cerberus , doth surely discerne her selfe to be one of God's familie ! Esteeme it the fulnesse of your ioy , saith Sainte IAMES , to fall into many temptations . * And doth not S. PAVLE repute his temptations his glorie , saying that he doth glorie in the hope he hath therin to be the child of God. Yes , for as the Potters clay is hardened by the fire : so a good man is perfected by temptation , * saith the wiseman , his hart being tryed by our Lord like vnto gold or siluer in the Crusible . * O God , saith the Psalmist , thou hast tryed vs , as siluer is tryed in the fire ! * And the Prophete ZACARIE saith , that temptation workes the same effect in a iust man , that fire , in gold or siluer , * purifying the one from drosse , and the other from tinne * saith ISAYE . It is a quicke fire of coales , saith S. AVGVSTINE , where the gold seuered from the drosse shines : but the refuse is consumed . The iust is made stronger therby , but the sinner perisheth therin . * If you prune a Cipresse-tree it dies . Yet the Ghospell teacheth vs that the vine is to be pruned , that it may become more fruitfull . Temptation doth humble vs. CHAP. XXIV . ARE we not then , THEOPISTE , to be accompted in some sort enemyes of our owne good , if we flie temptations , or complaine of them , since that , if we haue as much resolution and courage for our part , as we shall haue assistāce from God , we may draw so faire aduantages from them ? Will you for your cōsolation , that I pointe out some of them in passing by ? Peace , the mother of abundance , doth ordinarily make vs swell with a secrete pride , which while it doth insolently rayse vs aboue our selues , we forget our selues , and turne vngratefull : but in the trouble of warrs , in the anguish which temptation causeth ; we enter into our selues ; acknowledge our owne weaknesse ; and learne that euery man is a pure vanitie , * and that all his strength is a shadowe and a fantome . S. AMBROSE and Sainte AVGVSTINE iumpe in the proofe of this truth , in the example of Sainte PETER , who was taught by his fall , how low a rate he was to put vpon his owne forces , while temptation cured his desease , presumption . Happie temptation , which makes so excellent a vertue , Humilitie , spring vp in a soule , to which saluation is promised in so many places of holy scripture ! Sainte PAVLE , vessell of Election , a vessell of massiue gold adorned with precious stones , doth confesse that thesting of temptation serued him for a counterpoise , least his mynd might haue bene wafted away by some blast of complacēce , caused by the multitude of his reuelations . It crownes vs. CHAP. XXV . HOW ! can we euer hope that any crowne shall ouershade our head , vnlesse it be composed by the hand of temptation ? Which caused S. AMBROSE to say , that such as feare to be tēpted , feare to be crowned , * for in the same instant in which they are fighting their Prize with temptation , their garland is wrought , which is to girt and adorne their victorious head . Was not IOSEPHES temptation the proofe of his vertue ? was not the iniury of his imprisonemēt , the crowne of his chastity ? * He is sold by his brothers , a rough temptation ; Marry it is to raigne in Egypt : how great a recompence ? When God permits vs to be tempted , saith CASSIAN , it is a signe , that he intends to strengthen our vertue , and that he calls vs out to victories and triumphes . * For if Capitaines of this world doe liberally reward their soldiers in their returne from battaile , distributing amongst them the spoyles of the vanquished enemy : * how much more plentifull shall their reward be , who haue suffered in Gods cause , & in his power haue ouercome temptations ? Certes they shall haue the same with the Angels who threw downe the diuels , since men are to repaire the ruines of the Heauenly Hierusalem . But what is that ? Verily no humane hart can conceaue it , like as no eye hath seene , nor eare hath heard it . * We know onely by the Apostle writing vnto the Romanes , that the pleasures which passe , can enter into no cōparison with the glory which shall be reuealed vnto vs in Heauen . * And to the Corinthians , that those moments of labour doe worke in vs , aboue measure exceedinglie an eternall waight of glory , * of a wonderous hight . By it we are holilie Chastised . CHAP. XXVI . HOw vniustly then should we thinke that we are forsaken of God , when temptations doe oppresse vs , sith Charity doth then specially presse vs ; & that the heauenly rayes doe beate vpon our foreheades ? For though we feele the smarte of his rodde , yet who knowes not that he treates vs licke a Father , who doth not chastise his child , but for the loue he beares him , & the desire he hath to bring him to goodnesse ? So farre is it , saith S. CHRISOSTOME , from being a signe that we are forsaken by God , that it is euen a peculiar marke of his loue and care , for by that meanes he will rouse vs vp out of our drousie , and languishing neglect , to make vs more diligent in his seruice . * For on the other side , is it not he who cryes out vnto vs , come vnto me ô you that are loaden and oppressed , and I will refresh you ? * We are sensible indeede that one of his hands doth waigh a litle heauy vpon vs : but we also see , if we please , the other streched out to support and helpe vs. Though the iust man be euen waighed downe vnder his burden , yet shall he not be oppressed , saith the Psalmist , because our Lord doth hold him vp with one of his hands . O how worthy to be loued and adored is this hand in the distribution of afflictions , which it sends vs , since by them he opens our vnderstanding and makes vs know the true good ? * How good it is for me , ô Lord , saith the diuine Psalmist , that thou hast humbled me ? * and againe , we haue reioyced in the dayes of our humiliation , and when we were taken by calamity . With great reason did this great King speake in this sort , because the rough times , when he was persecuted by SAVL , ABSALON , and SEMEI , were farre more aduantagious vnto him , then his times of prosperity , wherein he was cast downe into so grosse faultes , that he stood in need of the great mercy * of God to cleanse him . A violent sicknesse , saith the wiseman , brings the soule to sobriety , * and wisdoms arriuall is accōpagned with the rodde , and correction . * This made IEREMIE say ; thou hast chastised me , ô Lord , and I haue beene brought vnder the yoake like vnto a yoūg bull . * This is the gall , by which the Angell restored TOBIE his sight ; and by the durt of this humiliation , the Sōne of God cured the borne-blind . God prone to assiste the tempted . CHAP. XXVII . IF it please you , THEOPISTE , maturely and holily to pōder these cōsiderations , I dare assure you , you shall appcase your frightes , & cease your plaints . Verily be a complainte as iust as it will , yet it is alwayes to be suspected of daintinesse : for it is an vndoubted truth , that God who is faithfull in his promises , doth neuer permit vs to be tempted beyond our strength , but makes vs euen from the temptation it selfe , rayse new forces to oppose the temptation . Hence we gather by a necessary consequence , that such as doe yeald themselues vp , made not such resistance as they were able : and when they endeauour out of their frailty to pleade their sinnes excuse * one may stoppe their mouth * by saying , that iniquity hath lyed to it selfe * as those wicked wretches did , whom the wiseman brings in , saying that the Sunne of Iustice hath not enlightned them ; * and that God hauing cultiuated the vine of their interiour , in euery necessary sort , it is their owne onely naughtinesse , which makes branbles spring from their hart in lieu of grapes . * And if before the tribunall of the diuine Iustice they were so audacious as to couer their fault with the cloake of the infirmity of their flesh , * how many Sainctes would rise vp in Iudgment against them , making them clearely fee by their example , that with a lesse measure of grace , they vanquished greater temptations , then those to which their cowerdise rendered vp themselues . No no , God doth neuer deny his helping hand to such as performe their duty . * He is good to those that are of a right hart . * He who watcheth ouer Israel , neuer sleepes . * If during the tempest he seeme sometimes to slumber , he infallibly awakes in time of neede : for he doth opportunely come in to our ayde , in time of tribulation . * True it is , he doth now and then , let vs come to extreamities , to essay our vallour & Patience . He expected till Israel was come betwixt the sea & the sword ; but to make them way through them , he swallowed vp PHARAO with his chariots & army . He reduced IOB to tearmes that strike temerous and feeble soules with dread , yet he sent the storme according to the shippe ; the winde with proportion to the sayles . Why , if it please him to kill vs that he may rayse vs againe , as he permitted LAZARVS to die , to bestowe a new life vpon him : if he will carry vs downe to Hell , and bring vs backe againe , * who hath right to aske him why he doth so ? * doe we not know that he keepes the keyes of death and Hell ? that is able to draw backe whom he pleaseth from deathes doore , * and from the Abisses below ; to deliuer our soule out of the clawes of death ; to wipe the teares from our eyes ; and to warrant our foote from falling ; * by his power to beare away our soules out of Hell * to effect that its depth deuoure vs not * and that the mouth of the infernall Abisses be not wide open to swallow vs vp . * Who is able to declare the power of our Lord ? Our ayde then and sufficiēcie , yea more then sufficiencie proceedes from him , but our destruction from our selues , * because we loose courage like to the children of Ephraim , who shot meruellous well at Butts , yet fled from the face of the enemy , with whom they were to fight . * We loose Patience , and leaue God , thinking , though falsely , that he hath left vs : whereas the Psalmist assures vs , that those who expect God , shall not be frustrated in their expectation . * And ABACVC , though he stay long , yet leaue not to expect , for coming he will come ; that is speedily , and he will not delay . * Nor is he indeed long ere he come to our succour , but our patiēce is too short , our hope too weake . O if we had those sacred promises deepelye engrauen in our harts , to wit , that God saues those that hope in him : * that he is their Protectour : * their Redeemour : * that he doth protecte vnder the shelter of his wings such as put their confidence in him : * that those that doe rely vpon him , doe neuer fall into confusion , should we euer then leane vpon the stemme of the Reede * of our owne frayltie ? we should not , as IOB saith , goe about to borrow assistance from our owne misery , * knowing well that they who put their confidēce in their horse men and Chariottes , * that is , in their owne endeuours , are commōly confounded * but neuer those who doe inuoke the name of our Lord : for he takes pleasure in abating the pride of the most valiant ; and in bestowing strength and victory on the most weake . * Behold my humility , ô God , that is , myne infirmity , said DAVID , and deliuer me ! * Verily such as repose all their confidence in God , doe take for their strength the wings of an Eagle , and take a flight from which they neuer fall . * Against vniust complaintes . CHAP. XXVIII . I Must yet , THEOPISTE , haue about with our naturall daintinesse . Our selfe-loue makes vs so feeling in the sēse of our greeues , that we conceaue continually that we haue no companions eequall to vs in misery , and by an imaginary vallour we fall downe vnder the euill which doth presently presse vs. We imagine that any other would be more supportable vnto vs. It seemes to me , that by the plaintes which you make of your present euill , which is more importune then painefull ( and which by your speaking of it you augment , while you represent it vnto your mynd , as one of the most horrible monsters of Hell ) you would make vs beleeue , that all other corporall or spirituall scourges , are but shadowes , and silken whipes , in comparisō of this spirit of blasphemy and impiety which doth lay seige to your hart . And vpon this ground , you persuade your selfe that those that are tempted with despaire , hatred , iealousie , ambition , enuie , deshonesty : that such as are afflicted in their bodies with sicknesse , whose paines are sharpe and pinching ; or horrible vlcers : whether in their goods of Fortune by an extreame pouerty ; or in their honour , by calumny , shame , infamy : In a word , that IOB tempted in all these kinds , and seated vpon the dung-hill , as vpon the Throne of Misery , had nothing that came neere to those daunting representations of Athisme , and Infidelity which doe affright you . You doe instantly beseech God , that he would send you all other sorts of temptation and tribulation , so you may be deliuered of this . Whereas I , my deare THEOPISTE , must needs tell you , that necessarily ether you or I are wonderfully mistake in this businesse . For my part , I apprehend your temptatiō the lightest in the world , nor would I assure you that the instāces which you make to God to haue it changed , are deuoyed of rashnesse . How doe you know that you should not be defeated by some others , wheras I see you stand to this with your weapons in your hand ? Put the case the others were lesse , which yet I doe not easely beleeue , who gaue you yet assurance , that he that resistes greater temptations , will be also found inuincible in lesser ? How many shippes doe we see perish euen in the Hauen : and sinke in a litle riuer , after they haue performed a long voyage , & susteyned the furious blasts of the angry tempest ? Sainct PETER doth braue & bragge , and dare fight against whole troopes of souldiers : and at the voice of a poore chamber-mayde he abiures his Master . SAMSON prostrates the Philistians and Lions , yet sleepes in the lappe of a perfidious womā who cuts his haire , & therby depriuing him of strength , puts him into his enemies power . But I discouer sufficiently what is the matter ; that which is present is pressing ; and you , forsooth , must haue paines and temptations of your owne chooseing , and those also changable at your pleasure . As though it were in the power of the beseiged , to prescribe lawes to the beseigers and to command them lay their battery first to such a side ; and then to transporte it to another , which is a meerely ridiculous homour . You must not thinke to beare your deseases , temptations , and other afflictions , as souldiers carry their muskets , now on one shouldier & then on another for their greater ease : for such as they befall vs without our election , such we must be content to beare them . One of the most famous amongst the Stoickes said of old , that if all men were to put their calamities vpon a heape , & that afterwards an equall distribution were to be made to all , there would not one be foūd , who would not demand his owne affliction againe . For though we conceaue our selues neuer fo much tortured with the euill we endure , yet there are others in the world who are incomparably more afflicted , Alas , THEOPISTE , where are your thoughtes , when you doe not onely wish for an other Crosse , but euē dare to demāde it of God , as though you were wiser then that eternall wisdome , to discerne what is most conuenient for you ? O what a presumption , how blind an incōsideration , what an immortification is this what irresignation , what selfe-loue ! No , my THEOPISTE , no , not as thou wilt , but as God will : his will not yours be done . * Tell him in a quite contrary tune : yes , Eternall Father , be it so , sith so it hath bene found pleasing in thy blessed sight . * And like as the Ethiopian Ruby neuer shines so bright as when it is steeped in vineger ; so what euer contradictions , reluctations , and violence you suffer in your will , while you make this Act of resignation , yet omitt not to performe it , and to make that faire rose spring out of the midst of so manie thornes . THE SECOND PART . HItherto , THEOPISTE , I haue discoursed with you , rather as with a sound then a sicke man , or as with one that plaines without a cause . Howbeit I cannot but take compassion of your euil , and without flatterie , rather dresse your wound by annoynting then lanceing it ; rather by lenitiues , then by the fire and flame , S. PAVLE commanding vs to weepe with those that weepe , and to be all to all , that we may gaine all to IESVS CHRIST* . Wherfore , though I could make you clearely see , that you are rather sicke by imagination or in imagination , then in verie deed and in your will : yet least I might attristate you , or exasperate and renew your greife , I will frame my iudgement to your opinion , imitating the Prophete , who shortened himselfe vpon the widowes child to restore him to life . To an imaginarie sore I will applie true remedies . Take here then such as the Heauens suggest vnto me for your consolation . That we are to despise certaine temptations . CHAP. I. LOe here a pill which I assure my selfe will seeme to you a litle too rigorous , and bitter , but if you haue but the hart and stomake to take it downe , I dare promise my selfe , you will perceaue a speedie and wōderfull effect in it , and be notably comforted therby . Marrie you must take it downe without chewing it ; you must shut your eyes when you take this potion . Shall I tell you in a word what this so soueraigne an Antidote is ? it is contempt . I , contempt , THEOPISTE , for since your spirituall Directour hath so often told you ( founding the botome of your conscience , while you reueale your cause vnto him , * and lay open vnto him the windings of your hart ) that in all those thoughtes which seemed so horrible vnto you , there was more paine then faulte , if you desire to free your selfe from the formar , as by Gods grace you are from the secōd , nothing can with more facilitie or expedition deliuer you from it , then the contempt of those suggestiōs of the diuell . For be the diuell as srtong as he will ( and IOB assures vs that there is no earthly power in any sort to be compared to his ) yet since our Sauiour IESVS CHRIST bound him , he is able to ouercome none but such as deliuer vp their weapons into his hands , as S. AVGVSTINE in one of his Sermons doth teach vs , and like to a mastiue , he can onely bite such as of their owne free accorde put them selues into his mouth , though indeed he haue libertie to barke at all the world . Let him cry then , let him knocke , beate , snarle , keepe a coyle at the gate of our hart : vnlesse our consent open him the doore , he can neuer enter . And herevpon they are conuinced of imprudence who permitt one to come in to them , whom they know for a theife , and one that comes to robbe them . He that knowes , saith S. LAVRENCE IVSTINIAN , that the wine which is presented vnto him is impoysoned , is he not deuoyd of all reason , if without all compulsion he drinke it ? But marke the sleight : The diuell imitates the fisherman , who coueres the pointe of his hooke with a baite , to th' end that the greedie fish may swallow it downe , without perceauing the ambush which is layd to catch him . He resembles the Serpents , wherof the Prophete maketh mention , which vnder the faire dugges they shewe , hide a venimous , milke , which they freely communicate to any that will sucke it . But be the venime of temptation as neere vnto vs as it will , yet can it neuer hurt vs , vnlesse it be ioyned vnto the free and deliberate cōsent of our will , according to that infallible Maxime , that no man doth hurt , or is hurt but by himselfe . The diuell may beate the steele as long as he list , and by temptation , may beate sparkles of fire vpon our hart , yet if he want the match of our consent , he shall neuer be able to sett our inward house on fire . Though the temptation should continew all the dayes of our life , saith our B. F. in his Philophee , yet shall it neuer defile vs with sinne : yea , I adde , that if we fight valiantly , it serues for matter to many crownes . But call you that fighting valiētly , will you reply , to contemne the charge the enemy makes vpon vs ? yes , THEOPISTE , it is in my opinion one of the greatest feates of vallour . For contempt of the enemy is a signe of assurance , and the first steppe to victorie , is to be confident of it . Those that are doubtfull and disamayed , in , or before the Combate , come hardly euer happily off . Notwithstanding the aduantage which Goliath had in greatnesse , yet the litle DAVID being confident in God , doth despise his brauadoes , and hopes as well to see an end of him , as of the Lions & Beares which formarly he had slayne . And againe , I will discouer vnto you a stratageme t' is this . The diuell , though feeble , and damned to the deepe pitt of Hell , yet comes not an inch short of his auncient pride , but esteemes himselfe as strōg & powerfull as he was , when he made the reuoult against his Creatour , and stroue to become like to the Highest , so that he can in no wise endure to be despised , but flyes from those that fight with that weapon , as from such as assaulte him vpō that side where he is the weakest , and where ( as did ELEAZAR , who strucke the Elephant of Antiochus in the flancke ) one may easely reach him a deepe and deadly blow . And that the thing goes as I deliuer it you , frame a iudgemēt by our Sauiours temptation in the desert : As long as our Sauiour daigned to make him answere , measuring , as it were , his owne greatnes with his aduersaries force , he doubles his blowes , and waxeth hotter in the fight : but as soone as these words of contempt , begone Satan , proceeded out of the Redeemours mouth as thunder and lightning ; he slid away with confusion and shame , and shortly forsooke the feild . Further , what reason haue you , THEOPISTE , to treate those importune thoughtes which molest and toyle you , otherwise , then in termes of contempt . Eagles you know , according to the old Prouerbe , disdayne to flie at Flies . And he that would imploy his best endeuours , & put himselfe into a sweate , to driue away , and keepe those litle troublesome creatures off his face , would more moue his spectatours to laughter then to pittie . Such , doubtlesse , is the vnprofitable , I will not say , the ridiculous imploymēt of many , who by continuall clamours and complaintes , and if I might so say , by force of armes , thinke to driue away their euil thoughtes , vttering now and then such strange speaches , and making such mouthes and faces , that such as see and know their desease , doe rather mocke then pittie them . In this pointe they are not altogether vnlike to that old Emperour , who shutt himselfe vp in his Chamber , and exercised himself in catching flyes , while it was conceaued that he was imployed in more serious affaires . Let , therfor , THEOPISTE , those curres bawle at you , without euer taking notice of their barking , and you shall see , they will hold their peace . If you irritate them , they will barke and bawle lowder . Giue those crowes leaue to croake , without driueing at them with clodds & stowes , as an aūcient Poete speakes . Imitate him , who in the Sommer tyme walkes in a dustie way , where the winde makes the dust rise frō vnder his feete . He shutts his eyes : holds on his way , without troubling himselfe with the allaying of all this dust : otherwise , it were to follow & fight with his owne shadowe , and feyned fantomes : to striue to measure the ayre , and waigh the fire . * An endeuour as fruitlesse as foolish . Follow ALEXANDER'S way , who with one twarte blow cutt the Gordian knotte which he could not loose : so by a powrefull disdayne you shall more easely deliuer your selfe out of the snares and netts which the enemy hath set to catch you , then euer you can disengage your selfe by a violent winding and turning . S. IOHN CLIMACVS brings in to this pourpose , the storie of an old Munke , who for many yeares together hauing bene tempted with blasphemie , and endured incredible panges in this tryall , he discouered himselfe to a neighbouring Hermite to haue some coūsell and consolation from him : He had no other , then that which I prescribe vnto you , that is , absolutly to contemne all his illusiōs . In the interim , the Hermite who was a beaten and experienced souldier in that kind of warre , tooke vpon him all the sinnes which the tempted person apprehended he had commit ; wherevpon he receaued such consolation , that vpon the first acte of contempt which he made according to counsell , the diuell forsooke him quite , nor was he afterwards disquieted with the like thoughtes . That temptation augments vertue . CHAP. II. BVt if the terrour which doth possesse you ( and which I would tearme vaine , if I did not know that euen seruile feare is a grace of God ) doth not permit you to contemne an enemy which you dreade , & whose assaultes are so terrible vnto you , make this cōsideration a rampire to your breaches , and like vnto the fabulous Giant , let your ouerthrowe redouble your forces , representing vnto your mynd that that which fightes against vertue , defeates it not , yea , that opposition contributes force and groth vnto it . Why , would you euer fall into that opinion as to thinke , that the vertue of Chastitie should consiste in being wholy vnsensible , like vnto a stone or a blocke . I cannot persuade my selfe that your iudgement can giue credit to a thought so absurde . In what then doth this faire vertue consiste ? doe not you see that it consistes in a perfect resistance of all that is contrarie to puritie : wherevpon it is compared to the white and daintie Lilie , which growes amidst the blacke and rough thornes ? Doe you not see , that Gardiners fetch pinckes , sweete Marierome , and other odoriferous flowres , out of stincking dung hills . Roses doe smell far more fragrantly being sett neere vnto the strong sauered garlike . We must make the like conceipt of Faith , nothing doth driue it fo farre in , nor imprint it more deeply in our hart , then the temptations of blasphemie and infidelitie : For as fire is neuer so hote , as when it is exceeding cold , so is our Faith neuer so closely vnited vnto God , as when it is violently opposed . We resemble sheepe who run all close together on a heape , and make towards their shepheard , as soone as they perceaue the wolfe draw neere : for as soone as we apprehend that the enemy goes about to bereaue vs of the precious treasure of our Faith , which is the grownd of our eternall saluation , we cast our selues into the lappe , or bosome of the Prince of Good Pastours , and the Bishope of our soules . * This moued S. LEO to say , that without temptation vertue cannot be reduced into Act. For there is no Faith without trouble , and agitation ; No Charitie without the sting of sensualitie ; no fight without an aduersarie ; no victorie without fight ; nor crowne without victorie . This is a thing of great consolation , if you can well vnderstand and Practise it , THEOPISTE : For thence you may learne to make progresse in vertue , by meanes of that verie thing which seemes opposite vnto it , since it is true , according to the doctrine of S. BONAVENTVRE , that by the resistance which we make against temptation , we make a great steppe in the vertue wherin it striues to hinder vs. This is manifest in S. BENNET , S. FRANCIS , S. THOMAS OF AQVINE , whom God voutsafed to fauour with the gift of a perfect Continencie & puritie , for that they had by heroicall Actes subdued motions contrarie to honestie . The like happens , saith the same Doctour , to those that are tēpted in matter of Faith : for if they behaue themselues like the braue Souldiers of IESVS CHRIST , * the end of their Combat is alwayes accompaigned with extraordinarie lightes and notions , which are , as certaine rewards of their fidelitie . So doth light rise and increase to the iust , * and in the midst of the darknesse , a splēdour doth shine to those that are of a right hart . * In this sort Patience did dilate it selfe in IOB'S hart , ( wherof he is a perfect paterne ) : and in sequall therof , the goods , which by the Diuine permission , were take from him by a violent hand , were restored him to the double . Iudge your selfe then , THEOPISTE , whether I had not great reason to tell you aboue , that you did reiect your owne good , when you begged to be deliuered of temptation . Your sicke hart doth loath this delightfull manna : and your craysie iudgement , makes litle esteeme of the wishfull Land of Promis , which God makes flowe with the honie and milke of his benedictions . Prayer , a good remedie against Temptations . CHAP. III. BVT I see plainely , that in vaine I persuade you to remaine vpon this happy Crosse : and that you are resolued to stay at the otherside of Iourdaine , togeither with those two inconsiderate Tribes : well then , I must prouide a lodging for you there , squared out by the line of distribution . * Doe you apprehend your backe too weake to support so heauy a burden ? haue recourse to prayer , according to the Coūsell of S. IAMES , Is any sorrowfull amongst you ? Let him pray . * And according to that of S. PAVLE , that to resiste the diuells assaultes , we are to put on the armour of God , which he calls frequent , and in a māner , cōtinuall Prayer . * Yea , euen following our Sauiours owne Counsell ; who wills his Apostles to pray least they may enter into temptation . And in the forme of Prayer which he taught vs , doth he not order vs to pray , that we be not ledde into temptation ? * Cassian doth aduertise vs , that this verse of the Psalmist , which the Church orders to be said before euery houre of the diuine Office , Intend into my ayde ô God , Lord make haste to helpe me , * hath a peculiar force to driue away temptations and distractions in our Prayers . As also that other , let our Lord rise vp , and his enemies shall be dispersed . * The many prayers also , which DAVID made to be succoured in his temptations : Lord forsake me not for euer . * Let thy mercy comfort me . * My deiected eyes say vnto thee , when wilt thou comfort me ? restore me the ioy of thy saluation , and with thy principale spirit cōfirme me . * Thou who hast promised to deliuer them from paine , who shall call vpon thee in time of tribulation . * Myne eyes are alwayes turnd towards our Lord , that he may pull my feete out of the gyues and snares . * I suffer violence , ô Lord , make answere for me . * Rise ô great God , rise vp , why dost thou sleepe ? doe not reiect me for euer . * Why dost thou turne thy face from my pouerty and affliction ? * Take thy sword and buckler , and come in to my succour . * Say vnto my soule , I am thy saluation . * How long , alas , wilt thou forget me , & turne from me thy heauēly countenāce ? * How long shall my enemies haue aduātage ouer me ? * Cast thyne eyes vpon , and giue eare vnto me ô Lord. * Enlighten mine eyes , least I may sleepe in the shadowe of death . * I haue listed vp myne eyes towards the mountaines , whence I am to haue succour , which I expect of that Lord who made Heauē and earth . * To thee it is , ô great Lord , that I lifte vp my eyes , who dost inhabite the Heauens . * Alas , doe not chastise me in thy fury , correct me not in thine angar . * And a number of others the like eleuations of of mind , which the Psalmist breathes out in so many passages of his heauenly Canticles . Whereby we are taught , that Prayer is the towre of DAVID , an Armory wherin are all sorts of armour against the assaults of temptation , so that we alwayes conclude ouer prayers in those words of perfect resignation : Let thy will , ô Lord , be done , not myne . * Be it done in earth , as it is in Heauen . * Be it done according to thy blessed pleasure , not according to my guste or liking . For if we desire that God should doe our will , is it not most reasonable , that we should submit our selues vnto his ? And that we should repute him our soueraigne law , * put downe in the beginning of our booke , * and engrauen in the midst of our hart . We doe often aske and receaue not , because we aske amisse . * And God who is good , doth sometimes out of Loue deny vs that , which , if he were offended with vs , he would grāt vs. S. PAVLE petitioned to be freed from that shamefull temptation which did afflict him ; but was answered , that grace did suffice him , because his vertue was perfected in infirmity . * So that he was heard in one sense , and not in another . Let vs therefore aske what we ought , and as we ought , and Gods promisse will neuer faile vs. For his Truth remaines foreuer , and his word passeth not . The word of God another Antidote . CHAP. IV. BEsides Prayer , there is yet another weapon , very powrefull against temptations , especially that with which you are afflicted . THEOPISTE , it is the sword of the Holy Ghost , the word of God , * whether it be heard ( for faith is by hearing , and hearing by the word of Christ ) * read , or spoken : for its redounding is the voice of thunder which doth daūt the accursed spirits . The tryall of this remedie was made by our Sauiours temptation in the desert , who repelled the Tempters darts with the words of life , life euerlasting . * The Authour of it , is S. HIEROME writing to his EVSTOCHIVM , deliuering her verie particular and ample documents touching it ; S. GREGORIE in his Moralls ; S. BASILE in his short Rules ; and CASSIAN in his twenty two Conference : all who , with one consent , doe aduise vs to store our selues with sacred darts , opposite to the vices which temptation doth suggest , as with so manie sharpe arrowes quiuered vp in our memorie , where of we may make vse in time of neede to beate downe all the enemys plots by a constant and couragious cōter-batterie . Howbeit I must ingeniouslie confesse , this remedie is not so commō , nor is it vsefull for euerie one , but such as are conuersant in holie write , or bookes of spiritualitie . And indeed , THEOPISTE , I speake to you as to one that knowes the law , * as S. PAVLE saith , that you may make vse of this weapon , in this your extreamitie , according to the skill you haue therat . All the Holie Fathers hold it soueraigne . Hence DAVID said , that the arrowes of God , that is , of his word , were sharpe headed , powerfull aboue his workes , & fit to beate downe the enemies of the King of Glory . * That melancholie is to be auoyded . CHAP. V. BVT I perceaue the tempest of your mynd requiers , that I should sound & search your wound yet deeper , and presse and prie with more diligence into your sore . O God , THEOPISTE , take-heade least that bitternesse of mynd which doth possesse you , proceeding , frō the smart of your euil endured with melancholie and impatience , may be worse then the temptation it selfe . It is a remedie which nature without the helpe of Grace can applie vnto it selfe : while yet in lieu of disengaging it selfe it inueigles it selfe ; in lieu of curing , it impoysones its woūd ; in lieu of lightening it makes its owne burden more vnweldie . In vaine , THEOPISTE , in vaine doe you striue to build your interiour house vpon a solide and sure foundation , vnlesse God put his hand to the worke ; If God keepe not the Citie of your soule , in vaine doe you stand sentinell , in vaine you walke the round of the walls . * Vnlesse that strong armed keepe the Fort , you are neuer to hope for Peace . * If he awake not , if he speake not , the storme will not cease , * the calme will not come . * If you thinke to find out the meanes in your selfe whereby to conserue your Faith against the powers of darkenesse , * you seeke for birds in the sea , fishes on the drie land ; you looke to finde out fountaines of liuing water in broken cisternes ; and in Nature , fruites not to be found in her garden ; effects that are beyōd her reach . Yes , for Faith being infused into our hart , by a diuine and supernaturall way , she will not be stayed there By humane meanes , nor by our endeuours & strife alone . If you thinke by your owne endeuours to quite your selfe of the assaultes which are made against you , you shall neuer be freed from them : because this buckler , is not of a temper strōg enough , nor is this armour proofe . The more that you drinke of the water of your Cisterne , * the more you demand , the more you are inflamed , the more your thirst is augmented : and your melācholie will increase by the very meanes you vse to remoue and put it away . It is as oyle cast into the fire , which in steede of extinguishing , doth kindle it . Haue recourse therefore to God in this behalfe ; in him you shall find Peace , and repose : for he assures vs that his yoake is sweete and his burden light . * But that I may no further dilate my selfe vpon this remedy , I referre you , not to the bare reading , but to the diligent and faithfull practise of the eleauenth and twelueth Chapter of the fourth part of our B. F. his Philothee , where he speakes of vnquietnesse & saddesse ; There you shall find soueraigne receptes for your desease ; and in the storme wherein you are tossed , the Seagalls calme ; In fine , that Peace of God which passeth all vnderstanding , and all humane conceipt . That we are in no wise to omit the ordinarie exercises of our vocation . CHAP. VI. ABOVE all things , THEOPISTE , be ware that this affliction of mynd which doth crosse you , doe not delay you , as an importune Remora , in the course of your nauigation , that is , in the exercises of your vocation . For as the Crampe-fish , hauing takē downe the fishers baite , sends out by the line , such a mūnesse into his arme , that he is forced to lett all goe : so the Angell of darknes , who striues still , as the Prouerbe goes , to fish in troubled waters , perceauing him selfe not able to staggar a soule by temptation , takes pleasure at least , to put him out of the racke or path of his dutie , casting woode on his breade , * as well as snares in his way , * that he may forget to eate that , or at least stumble at this . He thinkes he gaynes not a litle , when he delayes vs , if not to doe what is good , at least to doe it well . It is a great steppe to victorie , to haue disrancked the enemyes troopes . He will at least accoaste and incumber vs , if he cannot retire and make vs returne backewards . For the guilefull villaine knowes full well , that not to aduance in the way of God , is to recoyle ; and that vpon IACOB'S ladder , all ascend or descend , none stay lingering vpon it . He striues to stope the mouth of our Canon , if he cannot carie it away . He is content to make our defence vnprofitable . He will presently after make a new charge vpon vs ; and will haue an easie victorie ouer vs , if he find vs disarm'd and disordered . Wherfore I doe verie earnestly exhort you , THEOPISTE , that , ( be your pensiuenesse , apprehension , dolour & distresse , which this temptation brings vpon you , neuer so great ) you growe not slacke and carelesse in any of your spirituall exercises , or any exteriour imploymēt appertayning to your state and condition . In this you will not onely giue a laudable testimonie of your courage and skill , but euen of your loue and loyaltie towards God , shewing that the waters of annoyes cannot extinguish , nor the torrents of water beare away that heauenly flame , * It is an easie taske for the least of mortalls to steere the shippe in faire and calme weather : but in rough stormes , the master Pilote , hath his hands full to guide the sterne . This lawfull imployment will worke two good effectes in you at once ; for it will frustrate your aduersarie in his plott , which was to withdraw you from your ordinarie course & proceedings , in the functions and actions of the vocation to which God hath called you : and it will withall serue to diuerte your mynd , that the griefe which doth afflict , may not seeme so sensible vnto you . I will adde a third aduantage : It is , that as flies doe not sitt vpon runing waters , nor can find good footing vpon a smooth glasse : so doth tēptation gett but smale footing in a soule that is well imployed , and who flies idlenesse . This is the most generall Counsell , that those great Masters of spiritualitie of the old tyme , deliuered vnto their disciples , to auoyd the surprises of their mortall enemy , to witt , so to dispose of thēselues , that they might alwayes be found in some laudable exercise . CASSIAN , S. AVGVSTINE speaking to his brethren in the desert , S. HIEROME in his epistles , S. BERNARD in sundrie places , doe vrge nothing so much , as the flight of idlenesse and carelesnesse , which the wiseman names the Mistres , and worker of all euill . If you will beleeue me , THEOPISTE , in lieu of loosing courage , you shall renew your feruour , calling to mynd your first Charitie . * You shall imitate those sicke men , who eate rather by reason thē appetite , to cōserue their strength , and more vigourously sustayne the desease that hanges vpon thē . In the end , saith DAVID , the patience of the poore doth not perish . Be ware that the heate of this temptation put you not out of your way ; runne without intermission for the prize which is proposed vnto you , but runne so that you may beare it away . * Follow not that vnfortunate Hermes-fire of your suggestion , which will seduce and misleade you : Imitate the faithfull dogge which cōtinually followes his master , giuing no eare to their hola's and cryes who meete him on the way . In a word keepe your selfe still in action , and the enemye will not know how to catch you . The serpēts of temptations , and the pensiuenesse which doth accompaignie thē , resemble serpents and toades , which desire rather to liue in standing and stinking pooles , then in cleare and running riuers . Contrariwise , as in tyme of warre , one is far more vigilant and stands more vpon his gard , then in the repose of a cōstant Peace , when each one walkes in cōfidence . So in the Cōbate in which you now fight , double your exercises of pietie , giue your selfe more frequently to Prayer , to workes of mercy , to reading spirituall bookes , to mortifications ; goe more often to the Sacraments of Pennance , and the holy Euchariste . And although you be forced to practise all these things without guste , without feeling , and as you conceaue , without feruour ; yea euen with auersion , repugnance , cōtradiction , loathsomenesse , and a certaine violence of mynd , yet omitt not to continew them : for as the most renowmed vallour doth appeare in the greatest dangers ; so the most generous fidelitie , doth shew itselfe in those difficulties , no otherwise then the strongest wine doth grow in the most rockie ground , and such as are most exposed to the heate of the Sunne at moonetyde . But how is it possible , will you say , that I should produce so ferme actes of Faith , while I hardly thinke I haue any faith at all ? No , THEOPISTE , no , you are not depriued of Faith. A man in a swoone is not deade . His hart beates still , though his poulse be verie weake and slowe . Vnder a great heape of hote ashes , ther is yet some hot coale , and so much the more hote , as it is more closely couered . Fire that is shut vp in an Ouen is far more actiue , then that which flies in the open aire . The water of the fountaine doth spring vp so much the higher , by how much it is restraynd in a strayter conduite . And is it not written , that out of the bellie of him that shall beleeue , liuing waters shall flowe , * and waters that shall runne to life euerlastinge . * And if you desire to be further instructed in the practise which I propose vnto you , I referre you to our B. F. in his 14. and 15. Chap. of the 4. Part of his Philothee . Aspirations in the presence of God. CHAP. VII . BVT if you be not yet wholy possessed with drinesse , repugnances , and distemper of mind , here it is that you must recollect & call together all your interiour forces , as the kinge in the Ghospell , who raysed all the forces he could possiblie , to goe out to meete him , who was about to set vpon his Cōtrie . * And you are to make all the actes of liuely Faith that you are able , ether by word of mouth , or at least in hart : For these will be as so manie contermines , which will frustrate and spoyle all the enemies workes : And will fortifie your hart against the assaultes which blasphemous thoughtes shall make against your faith . O what an honour it is for you , to haue God a Spectatour in this your Combat , who lookes downe vpon you from the highest heauen , as he did of old vpon S. STEPHEN in the showre of stones . Is it not in this occurrēce , that you are to encourage your selfe with the kinglie Prophete : I consider God present , & at my right hand , what is it that can shake me ? * Our Lord is with me as a valiant Champion , and thereby all those that doe persequute me , & doe rise vp against me shall be abated and confounded . * O God , said DAVID , place me neere vnto thee , and then let them fight who list against me . * If thou be with me , saith the diuine Apostle , who can be against me ? * Now as starrs doe not onelie looke downe vpon the earth , but also doe dart downe vpon it diuerse influences ; so the eyes of God are not meerely cast vpon vs , as IOB saith , as one man beholds another ; but , as the scripture doth teach vs , they doe infuse a certaine force into vs * which makes vs become valourous against our enemies : So we reade of SAMSON , who ouerthrew the Philistians while the spirit of God did assiste him . This supplie of courage doth also appeare in humane vallour : For what doe souldiers performe , when they haue the honour to fight in presence of their Prince , doe they not lend belowes about them , euen beyond their force ? Yet are they ordinarily moued therto by humane respectes , and vanitie too often is their motiue . * What then ought not a truelie faithfull and generous soule doe for an Eternitie ? Is she not in this behalfe to imitate the Angels of light , who threw downe to Hell those of darknesse in that great battell which was fought in Heauen , by that word which testified their inuiolable alleagance : WHO IS AS GOD , who is as God ? In like manner when those legions of wicked thoughtes of infidelitie , abomination , and blasphemie shall discouer thēselues to your thoughtes , and as importune Drones shall buze about your hart , you are but to make this protestation : WHO IS AS GOD ? Who is like vnto our Lord God who doth inhabite the heauens aboue , and doth lend a fauorable ey to things below ? * Thence proceeded those sacred eiaculations , which wee see in manie passages of holy Scripture , holy Saintes made in like occurrences . IOSEPH being tēpted protests that he will not offend his Master . SVSANNA also resistes temptation , out of the apprehension she had of Gods presence . S. PAVLE : I liue in the Faith of the Sonne of God who hath loued me , and who gaue himselfe for me . * S. BLANDINE being drawen to martirdome , vsed no other words then that she was a Christian , and dyed in that holy protestatiō . S. PETER MARTYR being wounded to death , and left vpon the place by the Murderers , had yet leasure to write these words vpon a stome with his fingar dipt in his owne blood , I BELEEVE . * And Saincte TERESA drawing neere vnto death , said sometimes ; at the least Lord , I die a child of thy Church : making thereby a briefe profession of her Faith , whereof she made vse , as of a fierie sword , to driue away all illusiōs cōtrarie to her beleife , and intire loyaltie . Thus it is , that those that are faithfull in Loue , * doe exercise thēselues against the assaultes of the midday diuell . * For the rest , I will assure you , that those who by interiour or exteriour actes of Faith , doe make heade against the temptations of the spirit of infidelitie , doe soudainely dashe all his designes , and doe what he can , they frustrate his attēpts : For like as a Maide can neuer be married while she saith , No because it is the consent that tyes the knot of marriage ; so temptation can neuer cast a soule into sinne , and by sinne , marrie her to death and Hell , * till free-will yeald it selfe vp to so loose a disloyaltie , as to forsake the Creatour for the Creature , and the liuing fountaine , for a drie Cisterne . The difference betwixt Meditation and Contemplation . CHAP. VIII . NOw these actes of Faith , wherof I haue spoken , THEOPISTE , are produced in this life , which the Misticalls tearme Actiue , by meanes of vocall Prayer , if they be exteriour ; or by Meditatiō if they be interiour . But if you desire to make them equall in vigour and force to their excellencie ; as dartes , by how much they are sharper , by so much they are the more penetrating , I will yet furnish you with other meanes , which are , in my iudgment , two of the most forceable remedies that are to be found , not onely to disperse & repell those troublesome tēptations , but euen to draw so great a riches out of them , that you will be cōstrayned to crie-out with that Aunciēt , we had bene lost , if we had not bene lost . Both of thē shall be taken out of the boxe of Contemplation , the vse of which , doth Wonderfully refine Faith , as it doth also inflame Charity , but in two different degrees . For the first shall be drawen out of simple , the other out of eminent Contemplation . And this being said , I haue no more to say vnto you , but onely to leaue you in the hands of God almightie , and with MOYSES , to the kisse of our Lord. * You are alreadie , sufficiently instructed in spirituall affaires , to discerne the difference betwixt Meditation and Contemplation : yet to renew in you the memorie therof , you may please to looke what our B. F. saith of it , according to his ordinarie , that is excellently , in the 6. booke of his Theotime . I will say onely that which is absolutely necessarie , for the clearing and illustrating of that which I am about to tell you . Meditation , which is no other thing , then the groning or murmuring of the Doue , * a misticall ruminating , * or recogitating , * wherof frequent mention is made in holy Scripture , is made by an attentiue consideration , or interiour discourse , which tends to moue and excitate the soule to holy affections and resolutions . To this pourpose , it doth bend , apply and imploy all the faculties of the soule , replenishing the Memorie with the presence of God , and with the pointes which she is about to examine : The vnderstāding , with discourse , reasons , and intelligible species : The will , with aspirations , resolutions , affections : The Imagination , with figures and Idea's , following that which the Philosopher doth teach vs : that he that doth meditate is to frame vnto himselfe Idea's or Images : So that Meditation doth sound & examine , the truth of things , or hidden misteries by peace-meale , making , as it were , an anatomie of them , imitating therin the Fisher and fowler , the one wherof , doth beate the feilds and bushes ; th' other , the riuers , to find out their game : or els to one that is eating , who turnes and chewes the meate in his mouth , before he be fed with it . It s game and foode , are the diuers Actes , which the powers and faculties of the soule doe produce which is neuer done without labour and paine , though indeede that paine is solaced by Charitie . For he that loues , labours not ; or if he labour , he loues that beloued labour , by reason of the Obiect which is the deare cause therof . All IACOBS labours seemd light to him , by reason of the loue and affection he bore to the beautifull RACHEL . It fares not so with Contemplation ; for it resembles drinking , a flowing action , sweete and easie : It is made in vnitie , not in multiplicitie ; It leaues the actiuitie of MARTHA to meditation , and takes to it selfe MARIE'S best part , which shall neuer be taken frō her . * It is a simple , singular , and louely looke , cast vpon any Truth or Misterie ; yet a looke , which in its one onely simple , and naked Act , doth comprehend in eminēcie , vertue , and substance , all that great varietie of Actes , which Meditation doth produce : This , doth exercise the Powers distinctly and separately : that doth vnite and gather them together into one pointe , reduceth them to that vnitie , which is held so famous amongst the Misticall Diuines : to that one necessarie thing , * praysed by our Sauiours owne mouth : to that one ey , * to that onely haire , which doth wound the Spouse his hart . An act so excellēt , that it may be tearmed the quintessence of all spirituall extractions . An act , which , like as the herbe Dodecatheon , conteynes in it selfe the vertue of all the other simples , so it comprehends all the force and vigour of all the other Actes , which the soule is able to produce in the life called Actiue . It is a knowen thing , that Empirikes by meanes of fire , are accustomed to draw all the essence of the medcines which they cōpose into a litle water or powder , so that by litle things in apparance , they worke wonderfull effectes . The same may be said of the Act of Contemplatiō in spirituall life , one onely , hath more force , then a great many squised out , with a great deale of beating of the braine , and breaking of the head , by meditation , wherin many are deceaued , as well spirituall Directours as the directed , those , many tymes , loading , ouerloading and oppressing these , with such a multiplicitie of Actes , Methodes , Aduises , and exercises , that the too great varietie of remedies doth verie often augment the desease which they striue to cure . The facilitie of Contemplation . CHAP. IX . BVT euery one , will you say , is not capable of CONTEMPLATION ; the very word doth affright you , THEOPISTE , because it is not so common as MEDITATION ; yet I can assure you , the thing it selfe is far more facile more familiar , and more vsuall then you imagine . Yes , THEOPISTE , for doe you not esteeme it an easier thing , to behold simply , that is , with a simple and interiour looke , some Truth , or mysterie , then to thinke of it ; and againe , to thinke of it simply , more facile then to frame a multiplicity of discourses vpon it ; so many actes of the vnderstanding , Will , Memory , Preludes , Pointes , Affections , Resolution , Thankes giuings , oblations , demands , Preparations , Inuocations , Compositions of Place , Representations , with all that great and combersome traine , whereof the instructiōs for Meditation are full : for before you can beate all this into a grosse or shalowe braine , you shall spēd many a faire yeare , and often times , after a greate deale of paines taken , you preuayle nothing but weary his braine , and breede in him a disgust of deuotion , that I may say no worse . I say not this , as conceauing these precepts not to be good , and all these Actes profitable , proper , necessary , especially to beginers in spirituall life ; for who knowes not , that meditatiō is the forerunner , and as it were , the Aurora of the light day of Contemplation ; and in some sort a necessary meanes , considering the course of nature ? O God , be it far from my hart to blame those Actes , not only of the three powers of the soule ( especially sith euen , according to all Diuinity , eternall beatitude doth consiste in those of the vnderstanding & will , which are to know , and to loue ) but also those of the passions subiect to reason's lore , and interiour sense , as the Imagination and the rest . I know further , thankes be to God , that such as would omitt , or leaue them off , contrary to the Rules which are prescribed by Spirituall men vpon this subiect , would fall into a certaine Idlenesse as blameworthy , as that silence , that holy Rest is laudable which the Spiritualistes haue in such esteeme . But I affirme that excesse in euery thing is to be cut of ; and like as too much salte or suggar spoyle the meates wherein they are put , ( where as otherwise , the vse of them in a mediocrity , is excellent , the wiseman to this effect aduiseing vs , that me take honie moderately , least that the stomake being ouercharged with it , may render it , not being able to retaine it ; ) So is it an Aduise of the best Masters in Spirituality , to cut short , in Meditatiō , the discourses of the vnderstanding and curious Speculations , which doe sauour rather of studie , then of the spirit of Prayer ; yea euen not to multiply the actes of the will so excessiuely : for he that eates too much meate , disgests it not : and oftentimes those that make so many aspiratiōs , Eleuations , affections Resolutions , stifeled with the multiplicity , know not which to take or sticke to : and making a number of good pourposes , they performe none at all . They imbrace much & hold litle . One affection or two well chewed well tasted ; one or two resolutions well engrauen , deepely imprinted vpon the soule , In my opiniō , make a man come from his meditations , better disposed , and more resolute to doe well , then when the mynd knowes not at which end to begin to put in execution those pourposes , which it rather beheld superficially as in a confused heape , then perfectly relish . The Archer that beholds many markes at once , rarely hits any . But here is not the place wherein I am to enlarge my selfe vpō this point , which I haue already done , in a Direction which I made and published touching mentall Prayer . I will onely make vse of this digression to proue what I haue vndertaken , to wit , that it is easier to Cōtemplate , then to meditate ; & that more doe contēplate , ( though they reflect not of it ) then doe meditate , as we see by experience . Tell some simple and vulgare person , that God became mā for our sake , or some other Article of the Creede , he will beleeue it simply , and humbly and sweetly will imbrace and assent to that mistery of our Faith. Goe when you haue done this , & make him make a Meditation vpon it , according to the long methodes which many Directours deliuer . Let 's , for example , vpon Christmas day , tell a soule that beleeues simply , and adores IESVS borne of the blessed Virgin , that she should place her selfe in the presence of the litle IESVS ; that she should frame in her imagination the māger of Bethlō together with the oxe , the Asse , haye , straw , the Blessed Virgin , S. IOSEPH , the night , the cold season , the stable opē one euery side to the winde & weather , the child quaking with cold , lying all along vpon the litter , swadled in poore cloutes , adored by his holy mother , his foster-father , the Angels Pastours &c. Tell her further , that she is to inuoke the diuine grace , to make her preludes , her preparatory prayers . From thēce , make her passe on to her three points of Consideration . Shew her how she is to amplifie and enlarge her reasons and discourses , by looking vpon , waighing and examining all ; the causes , the effectes , the time , place , persons , all the circumstances , actions , words , &c. Thē teache her , how she is to moue herselfe to good affections out of her discourse and reasoning , affections of all sorts of loue ; Compassion , Feare , Ioy , Greife , Mercy Cōpunction , &c. Instruct her how out of these affections she is to forme Resolutions . Yet further , giue her a modell of thankesgiuing , vnions and the rest . In fine speake to her touching attentions , Actuall , habituall , vertuall : of distractions , of want of guste , of lightes , visiōs , with a number of other tearmes . Doe you not plainely discouer that in steede of giuing her the wings of a doue to fly , you lay a loade vpon her , vnder which she is not able to sturre , while she knowes not at what end to begin a worke so confused . So that hauing at once more to doe then she is able , she doth lesse then she ought . But if omitting all this , you would moue her to beleeue in simplicitie of hart , that IESVS CHRIST was borne of the virgine MARIE , * ( as we haue in our Creede ) hauing , as she hath the habit of Faith , this simple Act is easie vnto her . Wish her to loue him who by this his birth gaue himselfe vnto her , * and in himselfe , whom he gaue without reserue ; all things , * you will find her moued , with this excesse of Charitie , * freely to offer vp her selfe to him , and perceaue her to be , as it were , in the verie same disposition , which caused the Diuine Apostle to say , I liue in the Faith of IESVS CHRIST ; who hath loued me euen vnto death , and the death of the Crosse . * Now , in your aduise , is not this simple and louing aspect a kind of Cōtemplation , since it is made without discourse , and without that multiplicitie of Actes , or rather agitations of the vnderstāding , and will ? Hence it is , that simple persōs are sometymes more capable of deuotion , then curious , actiue , reslecting , and penetrating witts , who make a great deale more brute , but yeald lesse fruit . Endeuour far more , yet performe lesse . Who thinke you , hath more fruition of the Sunne , the Rustike who hath a cleare sight to behold and cōsider its beames and brightnes ; or the Philosopher , who is short sighted , yet is able to discourse of the motions , influences and effectes , of that great light ? What man , in his right witts , will not preferre the Rustike before the Philosopher in that consideration ? Say the like of him who discourseth verie much in Meditation , and yet hath far lesse taste and light in heauenly things , though he towle a number of Idea's about his imagination , his memorie , his vnderstanding , he falls far short notwithstanding , of the sweet and delightfull knowledge which springs from the simple and amiable attention of Contemplation . Yet doe I ingeniously confesse , that this kind of simple contemplation in simple soules , which forerunns meditation , is but vnpolished , rude , and accompayned with much imperfection . And that that which followes a long exercise and practise of Meditation , is far more compleate and high : because the soule being persuaded to heauenly Loue , by force of so many considerations , ratiocinations , affections , aspirations , resolutions , and other actes of Meditatiō , doth with much more facilitie , light and heate , fall into simple actes of Contemplation , hauing so frequently and so attentiuely beholden tasted and acknowledged a good Truth , or a true Good ; and thervpon is inclyned to that loue which doth vnite the hart to God , and thence is called the band of perfection . * Yet this doth in no sort preiudice the proposition which I made , to witt , that it was easier to contemplate then to meditate , whether we vnderstand that rude and vnpolished Cōtemplation , which forerun's , or that subtile and accomplished , which followes the long vse of Meditation . An Act of simple Contemplation a soueraigne remedie against temptation . CHAP. X. BVT what am I to inferre out of all this , THEOPISTE ? Marrie , that if by many Actes of Faith , taken out of the Store-house of Meditatiō , you cannot driue away the thoughtes of infidelitie which doe trouble and disturbe you , you should haue recourse to the Act of Contemplatiō , which is more efficacious , and lesse forced ; more powerfull against your aduersarie ; more cōfortable to your soule : and fitter to fortifie her in the vertue which temptation striues to shake . It is a simple and pure acte , deuoyd of all composition of discourse & Idea's or if it haue any mixture of any , they are so subtile and delicate , that they can hardly be perceaued at all . For it happens often by the industrie of that wicked man who ouersowes cockle amongst the good corne , * that the same actes , which one would make vse of to repulse the darts of temptation , do more incumber then comfort the mynd , and do rather inueigle then illustrate it . Be they faire and easie , be they violent and rough , they do often tymes equally hurt , while the Diuell doth change cures into poyson , and wounds vs with our owne weapons . Vineger and honie , though contrarie in taste , yet agree in this effect , that they both inflame the wound into which they are powred . Euen touching and rubing of a sore doth venime it . To dispute against a temptation is to irritate it . To endeuour to driue it away by force of armes , is to stope its departure . To striue to put it out of the memorie , is to engraue it therin . Belzebub Prince of Flies , neuer coming so thicke vpon vs , as when we often strike him off . If you will beleeue me therfore , you shall not wearie your mynd , by producing incessantly Actes of Faith to repelle those assaults , but you shall practise the counsell of our Blessed Father in the 7. Cap. of the 4. Part. of this Philothee , you shall vse diuersious ; and faire and softely taking , and turning the ey of your mind off the dreadfull face of the temptation , you shall simply and louingly place it vpon the truth and assurance of the diuine Goodnes , and this louing aspect , being an act of liuely Faith , quickened and informed by charitie ; and with all produced in contemplation with great facilitie and simplicitie , will serue you for an impenitrable buckler , against all the darts which temptation shall send out against your fidelitie . O who is able to expresse vnto you how efficacious this simple aspect is , when it is accompaigned by Loue , and how dreadfull it is to the Diuells , since it makes the soule as terrible vnto them , as an Armie rancked and put in battell array : because her powers and faculties being vnited in this contemplatiue acte , are far more strong , then when they vse their actiuitie in Meditation distinctly and separately . The old Chāpions in wrastling , whē they would exercise themselues therin , came naked vpō the Theater , and anoynted their bodyes with oyle , that their antagonists might catch no hold of them . And wheras temptation , wherof we now speake , is a spirituall wrastling against the Angell of darknes , by how much more naked the soule shall be stript of all representations and actes , and recollected in her selfe , drawing all her forces into the vnitie of her Spirit , more vigorous shall she be , and lesse hold shall she afford to her enemy . DAVID when he was to goe out to meete GOLIATH , put off SAVLES armour , which did loade and hinder him more , then it was seruicable vnto him : and with a poore sling , and a stone , slew that dreadfull Giant , who in his brauadoes threatened to make him haulkes meate . I doe not affirme that the Actes of Meditation are not good weapons , weapons , as S. PAVLE saith , of our spirituall warefare , able to ouerthrow the enemy . * But as it happens often , that those that are ouerburthened with too heauie armour , doe fall downe vnder the waight of them , and are lesse able and actiue in the fight , thē though they were but armed with light armour ; so in spirituall Combates , the multiplicitie of actes contrarie to the vice wherwith we are tempted , doe more oppresse then succour the soule : and with the simple acte of Contemplation it giues a more victorious blow , then with the varietie of others . All those litle Actes , are like vnto the dew dropes or perles , which the nighte's freshnesse , vpon the Aurora's approach , doth spread ouer the face of the earth , wherwith it is but superficially watered : but the act of Contemplation resembles a full flood , which ouerflowing it's bākes , doth throughly water the whole feilds , and sinkes euen into the tree rootes . The Father of a possessed person , as S. MARKE doth teach vs in his Ghospell , brought his sōne vnto our Sauiour , beseeching him to deliuer his child from the wicked spirit , which did torment him , and said vnto him : I beleeue ô Lord , helpe myne incredulitie . This word of Faith , inuoking the Diuine assistāce , inuited our Sauiour's sweetnesse to be mercyfull vnto him . If you could but once , THE OPISTE , recollect all the powers of your soule in the vnitie of your spirit , and with a louly and louing aspect expresse before God this onely word , I beleeue , with as much heate of the will , as light of the vnderstanding , I doubt not but ether this Spirit of Blasphemie would depart frō you , or if by the Diuine permission , he should persiste to persecute you , it would be to bring the verie vertue which he seekes to ruinate , to a greater perfection in you . Exercise your selfe therfor with care and attention in this interiour recollection , and in this act of simple Contemplation , which is that eye of the doue washed in the milke of meekenesse , and mourneing ouer the floodes of afflictions , and you shall see , God will restore you your wished Peace , and will place you in a plentifull & deepe repose , * calling you into the holes of the rocke , into the holow places of the wall . An act of Contemplation . CHAP. XI . BVt what is this holow place ? Marrie Contemplation , but in a higher degree then the former , and which doth extend it selfe , not to the hight of passiue Contemplation ( which depends not of him that doth plante and water , but of the onely mercy of God , * who giues that grace to whom he pleaseth , the Spirit being free to blow whet it will , * a hight , which I will in no sort striue to touch , THEOPISTE ) but such an one as will beare you vp vpon the wings of the Doue , * that is , of Grace , to the highest point , to which that actiue Contemplatiō can raise a truely faithfull soule , & one that is holily inamoured of the soueraigne good . * Now which is this high point , this supreame degree , but that , whereof the diuine S. DENIS the Areopagite , the Apostle of France , speakes in these tearmes to the Bishope of Ephesus , TIMOTHEE in the first Chap. of his booke of misticall Diuinity ? As for you , my deare Timothee , applying your selfe with an attentiue and recollected study , to misticall speculations , forsake both sense , and intellectuall operations , all sensible and intelligible things , all things that are , and those that are not too : and after an vnknowen manner rayse vp your selfe ( words that doe point out an actiue Cōtemplation , proceeding from our owne endeuours assisted by Gods grace , without which we are able to doe nothing ) rayse vp your selfe , as much as you can possibly to his vnion , who is beyond all essence and knowledge : for being disintangled from your-selfe , & all things , all which you haue forsaken and cleared your selfe of , with a purely free issue , you shall be carried vp to the super-essentiall raye of the diuine darknesses . * Hitherto are the words of this great Sainte , whom all the misticall diuines behold as their light . Words of gold , and which would not onely merit to be written in marble , but vpon the harts of all those that make profession of a spirituall and contemplatiue life . Here is no place to explicate them ; I doe but onely represent them to your eye , or rather to your mynd THEOPISTE , to th'ēd that you might note , by the way , the high and inaccessible couert or hole , where you are to take vp your refuge , if your desire with the doue , to saue your selfe from the Hawkes tallon , which by the tēptation of infidelity , doth so eagerly pursue you . You shall find out this refuge , if , during the storme , renoūcing all the operations of your sense & reason , of the inferiour & superiour part of the soule , as well sensitiue as reasonable , you retire and betake your selfe into your inmost chāber , the Center , bottome , point and vnity of your Spirit , into the essence of your soule ( for all these termes signifie the same thing amongst the misticall Diuines . ) And there in the high silence and repose of all your exteriour and interiour faculties you be quiete & see that God is God* you taste and see how sweete he is . * And if in a close vnion you adheare to him by a liuely faith : this adhesion will make you one same spirit with him , according to that of the Apostle , he that adheares vnto God , is made one spirit with him . * Thus shall you imitate the shells of the Sea , which that they may not be the billowes game , cleaue to the Rocke , as soone as they perceaue the tēpest approch , remaining there immoueable and vnuariable : and you shall cleaue to God ; you shall hold him and not let him goe , like to the Spouse in the Canticles you shall tye your selfe to the pillar & firmamēt of Truth , * the holy Church which doth propose vnto vs his oracles : a pillar , against which all the Gates and Powers of Hell , shall neuer be able to preuaile . * This is that secrete to you , * or rather which is in you , wherof the Prophete speaketh , whither you may retire your selfe neere vnto God ; who is present to the most inward corner of your hart , as all the Contemplatiues hold , in a most peculiar manner . This is the couert of his countenance , vnder which we may shelter our selues frō the violence of contradictions and temptations , no otherwise then litle sucking children , who doe thrust into , and hide themselues in their mothers bosome whē any thing feares them . This is the denne where DAVID , persecuted by SAVLE hidde himselfe ; and where his very enemy fell into his power . This it that great City of Refuge , that Sanctuary , where you may free your selfe from your inuisible enemies ; and where they are not permitted entrie . This is that high place , that sharpe toppe of the Rocke where the Eagles build their nest , * as IOB saith . And that most high & sublime refuge , whereof the Psalmist makes mention , to which no euill come nor shall any scourg approch . T' is the Desert where the woman in the Apocalipse saued her selfe , least the dragō should haue deuoured her fruite . These are the wings of the doue , which the Psalmist wisheth for , to fly vp to his rest . * It is in this high degree of Contemplation , that he compares himselfe to a Pelicane in the wildernesse , a night crow in the house , and to a sparow solitary in the house toppe . A Practise of this Act. CHAP. XII . YOu will perhaps aske me what that happy shelter is , that you may spring away towards it , as a Hart dead run by the hounds , his breath and legges failing him , who rūs himselfe into some thicke Groue , as into an vnpregnable Fort , or into some holow denne in the side of some high Rocke , according to the Psalmists song , that the high moūtaines are for the Heart 's , the rocke a refuge for the Iechins . * I did point it you out in S. DENIS , his words , THEOPISTE , which if you find somewhat obscure , I will here a litle illustrate them by an explication fitted to your pourpose . Know then , that if all the remedies which I haue prescribed , be not able to worke the cure : and if you find not your hart deliuered of disquiete by the diuers considerations , and practise of so many vertues , & different Actes , you are to imitate the Prophete IEREMIE : The solitary shall sit , and hold his peace , and afterwards he shall rise aboue himselfe . Endeuour then , following this aduise , to settle your thoughts entring into your selfe : and to hold your peace ; that is , to silence all the noyse of your exteriour or interiour senses , of all your passions : to depriue your imagination of all the shapes of created things ; to stripe your memory of all the Idea's of creatures & sciences : not to permit your vnderstanding to discourse , no not to appease the motions , and boylings of the will which is to sing to God the Hymne of sacred silence , in the Hierusalem , or City of Peace of our hart : to throw downe vpon the ground , or rather to throw out all naturall light , admitting onely into the Sanctuary of the bottome of our soule , the simple , abstract , pure , vniuersall ray of a liuely Faith ; exempt from all discourse , representations , and actes : and in this louing submission or assenting quiet of mind , in this setled attention , in this inward vnion ; by so much the stronger , as it is lesse perceaued ; so much more exquisite , as it is lesse sensible ; keepe your selfe neere vnto God : cast your selfe into this sacred blindnesse , clearer-sighted then all sight : into this night , which is brighter then the day : into this darkenesse clearer thē the light : into that resplendant cloud , so much celebrated by the mistikes ; and as another MAGDALENE set at our Sauiours feete , remaine inuariable and immoueable , without euer regarding the spoyles which the temptation seemes to make in all the partes of your soule , whether it be sensitiue or reasonable , so it be inferiour to the highest point of your spirit . For as long as that shall say no , let the flesh be moued , let the diuell rage , you can neuer be vāquished . God can take you vp by this haire out of these troubles , as well as the Angell took ABACVC by one of his : and as long as this haire remaynes intire , you shall neuer loose your interiour strength . And though we apprehend that the inferiour portion of our reasonable part , is disloyall and impious , yet feare not , the highest point of your spirit , like another MOYSES , is with God in the clouds , vpon the toppe of the mountaine , he will appease his wroth against Israel , who below , eates , danceth , playes , and then adores the golden Calfe . Though all your senses , passions , and powers , should be troubled and disordered by temptation , and as it were , should liue in a kind of impiety and idolatry , so that you sticke and adheare to God in the toppe of your spirit , it is enough to warrant you from his wrath , and the dread of his Iustice . And though you seeme to be forsaken of God vpon this Crosse , and that malice seemes to be consummated in you , that is , accomplished in a highest degree , yet as long as in the botome of your hart , you are able to say vnto God , ô heauenly Father I cōmend my poore soule into thy hāds , * you are still in good estate . Your lot is assured in such hāds , * out of which no power can beare you away by force , * till by your free consent , you take your selfe out of them , God neuer forsaking any but such as forsake him . An Eleuation towards the toppe of the Spirit . CHAP. XIII . THe wise-man saith , that it is in vaine to set snares for birds alreadie flying , * because a man is not able to force them from the wing : and indeede we neuer reade that the bird of Paradice is caught , nor is she euer found in earth , but when death makes her tumble downe : for hauing no feete , she keepes continually in the open aire , where she doth feede and repose . The same may be said of soules , which doe soare aboue all sensible and intelligible things , yea euen beyond themselfes , towards God. In vaine doe the diuells set trappes for them : while their eyes still turnd and sett vpon God , doe neuer sleepe , the sleepe of the death of sinne . * The litle flies once inueigled in the Spiders netts , sticke therin : the great ones doe burst and breake them . Temptations are true Spiders-webbs , which doe scarcely euer catch those soules , which doe soare aboue created things , & which entertayne thoughtes of God , more dearely then all other thoughtes , and are more sensible of his touches , then all other feelings . Thunders , winds , stormes , hayle , rayne , and the rest of the impressions of the aire , doe onely beate vpon the midst , and the foote of the Mountaine Olympus , whose toppe enioyes so constant and continuall a calme , that that which one writes therin in the dust , remaynes still in the same estate , neuer being touched with the least breath of wind . And though the midst and lowest part of our soule be weather-beaten with the tēpests and stormes of temptation , yet it is in our power , with the assistance of God's grace , to maintayne the toppe of it in a constant peace and serenitie , by so much the greater , by how much it is lesse knowen , and by so much more solide , by how much it is lesse sensible . In two parts of the Tabernacle of the Iewe's Temple , there was nothing seene but fire , flames , flesh , blood , sacryficed victimes , sacryfices ; nothing heard , but the brute of beastes which were slaughtered , and the harmonie , of the heauenly Hymnes and prayses : But in the SANCTA SANCTORVM , nothing was felt but parfumes ; and the High Preist , who alone carried them thither , adored God onely in a high silēce . It is into this misterious silence of the Sanctuarie of the botome of your hart that I inuite you to enter , THEOPISTE , neuer taking notice of the noyce and rustling outrages of your interiour powers and faculties : and in this sort you shall find out that so much desired Peace , tearmed best * by the wiseman . When a towne is beseiged , at the first the inhabitants make sallies to free thēselues , till the enemy force them in ; and then they conteyne themselues within the compasse of the walls : But if the towne come to be taken by assaulte , they retire and betake themselues into the Castle ; which being also takē , they imprisone themselues in the dūgeon , where they come to reasonable tearmes of composition . We are to proceed in like manner in our temptations . First we are to vse sensible Actes to rayse the Seige : but finding the enemy too violent and strong , we are to retire our selues into our interiour , yea , in case the appetire and Powers suffer violence , we may shutt our selues vp in the verie botome of our soule , where full and absolute Consent doth reside ) and hart , whence the wiseman saith life doth proceede , * and neuer depart or render vp that place till we accord an honorable composition , to witt , that our Soueraigne be not offended . It is better to fall innocēt , then criminall to liue , saith an auncient Father . And doth not holy write say , what better were a mā to gaine the whole world , and loose his owne soule * for an Eternitie . Certes this retireing of our selues , into the bottome or inmost roome of our soule , makes vs resemble the Tortis , who is , as it were , impregnable , while she keepes her selfe within her shell , and the Irchine , which cannot be bitt by a dogge , nor taken by the bare hand of a man , being as a cheshnut vpon the tree , beset on euerie side with prickes . The diuell knowes not where to catch hold on vs in this happie estate , nor where to hitt vs : for hauing renounced sense , humane Reason , and all created things , he knowes not how to assaulte vs , while we leaue no place or footing to his illusions . Happie is the soule that is come to this degree : for one may affirme of her , that God hath raysed her a Horne of saluation in his house , where freed from the hands of her enemyes , she may liue deuoyd of feare , in sanctitie and Iustice . And which is yet more remarkable , he makes her draw aduātages from her enemyes , from all that hate her ; and profit from her temptations and tribulations . A generall abstraction . CHAP. XIV . MAKE haste , THEOPISTE , to enter in ▪ this Repose . * But by what gate are you to enter : by a mentall abstraction from all that is created , and all that can be any impeachment to the vnion of our soule with God. Then it is that you are to imitate the Commanders of the Armie of Israel , who hauing made their garments and weapons a troupe of testimonies , and placed IEHV vpon them , they proclamed him King , and cryed , liue IEHV , IEHV is King. When you shall haue turnd the old man out of his vitious habites , and shall haue renounced all the impressions of sense and reason , then , in that intire humane ignorance , you shall meet with the obscure brightnesse , or bright obscurity of Faith , which will appeare vnto you , as a Pillar of bright & light fire ; a pillar in strēgth , in truth a light , and burning in Charitie . This eminent degree of Actiue Contemplation , doth not behold God in any affirmation or negation , as the Misticalls speake , nor yet in any particular species , but as an vniuersall Obiect eleuated aboue euery created knowledge and capacity . In which respect , this practise would be soueraignely good against your tēptation , which being onely generall , would be much more efficaciouslie repelled by this generall aspect , then by anie one in particular . Against generall temptations . CHAP. XV. FOr I must here tell you for your consolation , that in matter of temptations , the most vniuersall are the least to be dreaded . For as in good Philosophie , the arguments that conclude too much , conclud nothing at all : so excessiue suggestions doe fill the soule tempted with such a horrour and distaste , that they neuer get admittāce , since the soule cannot be carried so soudenlie to such an extreamitie . Whereas particular ones which come with a lesse noyse ; doe runne like water into the interiour , and as oyle into the bones , * that is , in a sort insensibly and imperceptibly . The baite is quicklier swallowed downe , then the hooke that is hid vnder it , is thought of . We gather Aspalata delightfull to the ey , without euer thinking of the Aske that lyes vnder it , whose sting is mortall . This will be more easily conceaued in an exāple . You are tēpted in generall against all that faith doth teach vs , and there is no kind of abominable Idea to this effect , no kind of brutish infidelity , of execrable blasphemie , of detestable impietie , which the wicked spirit doth not represent vnto your hart , to bring you to Athisme . Loe the Picture of your affliction ! But doe you not also discouer the folly , & foolerie of the diuell therein , as malignant & mischeeuous as he is ? doe you not perceaue that that which you esteeme force and violence , is meere want of force , and infirmity in him , who vsed so little flight and guile in laying his snares . For your soule conceauing an incōparable horrour against such like illusions , falls into the other extreamity , and , though imperceptibly , ( which is admirable , and indeed is the worke of the fingar of God * in you ) diues deeper , and takes better roote in faith , which that hellish Feind striues to roote vp , or shake . Whereas , if the temptation were against some one article of our beleife , as against the reall presence of the body & blood of the Sonne of God in the Eucharist ; of the Trinitie of persons in vnity of Essence ; or the like , doubtlesse his battery were more to be feared : for like as in an ALARVM if one linke or ring breake the whole is spoyled ; so taking away one Article of the Catholike Faith , we faile in the whole , that is , we forsake vniuersality which makes the true Catholike , and cōsequently the whole frame doth threaten ruine . At the Seige of a towne , though it be inuironed rownd about , to preuēt the entrie of any succour ; yet is batterie layd onely to one side of it , where the breach being made as great as they desire , the assaulte is giuen , & vnlesse good resistance & oppositiō be made , the falls towne into the beseigers hands , who entering onely that way , and not ouer all the walls at once , make themselues notwithstāding Masters of the towne . The diuell our sworne enemie , doth cōtinuallie lay seige vnto our hart , and roaes about it , like a Roaring lyon seeking his prey . * But to make himselfe Master , he mist his marke in assaulting vs so generally , without making a particular breach , whereby he was to enter . This is it that makes me iudge , that the temptation which doth assault you . THEOPISTE , being too generall , is but a false ALARVM which the enemie giues rather to trouble your inward repose and quiet , then anie hope which he conceaues to ouerthrowe , or reduce you to the Abisse of misery . Take a good hart therefore , and say with the Psalmist , that though all the forces of Hell should make head against you , yet would you not feare ; though a million of companies incōpassed you , yet would you not dread , because God doth rise vp to succour and saue you . Vnite your selfe vnto him in the high point of Contemplation which I haue discouered vnto you , & keepe your selfe there without all discourse , without all reflection vpon your selfe , without framing any particular act , in a profound and generall silence . For it was in the vniuersall Peace and silēce of all the vniuerse , and in the midst of a darke night , that the Omnipotent WORD came from Heauen to earth to vnite himselfe to our nature , * to enlighten euery man coming into this world * and to illuminate those who were in darknes and in the Region of the shadow of death , * And with what torch , but the torch of Faith , wherby he makes our darknes lightsome ? I remember , THEOPISTE , I made once a litle spirituall treatise , or EXERCISE OF LIVELY FAITH , which might , as I conceaue , not a litle comfort you , and more amply instruct you , touching this act of Contemplation , which I haue marked you out for your last refuge . I made you this Paraclese or Consolation , being at our villemond , where I am detayned this winter , to distribute the word of God. After my returne to my Residence , I will looke out that writing from amongst the papers of my Studie , where it lyes buried , and I will make a copie of it be taken , to send you . Meane while , make vse of the instructions which are conteyned herein , not onely in the temptation which doth presently presse you , but in all the rest that may chance to assault you after you shall be deliuered of this . For these precepts , which for the most part , I haue gathered out of the aduises of that blessed Prelate FRANCIS DE SALES of holy & happie memorie our most honoured Father and Directour , may be applyed , not onely to the temptations of blasphemie and infidelititie , but euen to all other temptations , for that these endeuours are not so tyed to particularities , as that they doe not also descend to generalities : being of the number of those Antidotes which are tearmed vniuersall . An Exhortation to spirituall vallour , in imitation of IACOBS wrastling . CHAP. XVI . IN cōclusion , I must make the Apostolike trumpet sound in your eares , fight , I , fight , THEOPISTE , as a good and faithfull seruant of IESVS CHRIST . * Fight generously , māly , incessantly , that by that good Combat you may conserue your Faith , and obtayne the crowne of Iustice . * Our whole life is a warfare , a temptation . Sweete and gentle calmes are blowē ouer by rough stormes . In the world as on the Sea , the still & calme day , is most doubted , most subiect to rayne . The Calme of the mynd is still essayed by some rebellion , that so standing alwayes vpon our gard , temptation may not surprise vs. * Doth the greatnes of your aduersarie astonish you ? call to mynd that IACOB'S antagonist was yet stronger . An Angell at libertie , must needs exceede those Angells of darknes , who be loaden with their chaynes . Yet at IABOC'S well , the Pacriarke held the Angell play ; and though he came halting away , yet victorie and benediction was his . Be couragious and the like will befall you . And though you haue not a like aduersarie , yet like IACOB , you fight by God's permission , a try all of your fidelitie : you fight in the night of Faith , which is inuironed with types , enigma's , clouds . At IABOC'S well , signifying that you are to cleanse your selfe from all naturall lightes and reasons , all sensible and intellectuall know ledge , to betake your selfe naked and pure to the toppe of the Spirit , without all the formes and shapes of terreane things , where liuelie and pure Faith keepes her Residence . IACOB neuer quitted his hold , till the Angell blessed him , and the day began to breake . So are you inseparably to hold God , till the rayes of his countenance beginne to shine vpon you . * And till he restore the ioy of his Saluation . * Thus shall you become a true Israelite , victorious , and seeing God. * Be not troubled that humane reason in you comes off halting , you shall walke hereafter vpon a right legg , the Diuine reuelation , wherin consistes the essence of Faith : An essence by so much the more pure , by how much it admitts lesse of the mixture of naturall light and experiēce . For Faith doth loose its merite , saith S. GREGORIE , where experience hath place , being saith the Apostle , of inuisible things and such as appeare not . * If you desire to be armed with the Armour of God to defeate the Diuell , throw away , with DAVID , SAVLS armour , stripe your selfe of humane reason , and sense . We are not onely to wrastle against flesh & blood , but Powers and principalities also ; against the Gouernour of the world & wordly darknes ; against the hyest and most subtile malice of our mortall enemy . * The armour of God therfore is necessarie for vs , to stand constant : to stand immoueable like vnto the Mont-Sion . * And to this end we are to retire our selues into the verie topp of our Spirit , where God doth soueraignely rayne . He that remaynes there vnder the wings of the Highest , shall infallibly be deliuered out of the Fowlers snare ; and vnder that shelter , shall sing to God the song of his deliuerie , adoring this Mercy in the 30. 90. & 123. ps . or in the Canticle of our B. La. ZACHARIE . SIMEON . But aboue all , be sure to keepe your selfe in this learned ignorance , and Adhearing onely faythfully to the prime & vniuersall Truth , which is God , banish from you hart all manner of curiositie in point of Faith. Protest with the Apostle , that you will know nothing here below , but IESVS CHRIST . * Stand fermely , least the enemy bereaue you of your crowne . Forsake the foule & troubled waters of Egipt , to drinke of the pure source . Sacryfice your ISAAC , your naturall light , vpon the toppe of this mountaine . Repose peaceably in him WHO IS . Be not separated from his Charitie , and your faith is in assurance . CHRIST hath reuealed a faithfull promise by the mouth of his beloued disciples : whosoeuer shall remayne faithfull till death , shall be rewarded with a crowne of life . FINIS . 
A67736	----	Armour of proof, or a soveraign antidote, against the contagion of evil company Together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. Being subjects of concernment for the younger sort. The second part. By R. Younge of Roxwel in Essex, Florilegus. Younge, Richard. This text is an enriched version of the TCP digital transcription A67736 of text R222620 in the English Short Title Catalog (Wing Y138). 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. 111 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67736 Wing Y138 ESTC R222620 99833773 99833773 38251 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 0 1.0 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 1, no. A67736) Transcribed from: (Early English Books Online ; image set 38251) Images scanned from microfilm: (Early English books, 1641-1700 ; 2068:25) Armour of proof, or a soveraign antidote, against the contagion of evil company Together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. Being subjects of concernment for the younger sort. The second part. By R. Younge of Roxwel in Essex, Florilegus. Younge, Richard. [2], 33, [1] p. printed by J.M. for James Crump, in Little Bartholomews Well-yard, London : 1655. Gathered in 4's. Copy trimmed and tightly bound. Reproduction of original in: New College (University of Edinburgh). Library. eng Sin -- Early works to 1800. Temptation -- Early works to 1800. Christian literature -- Early works to 1800. A67736 R222620 (Wing Y138). civilwar no Armour of proof, or a soveraign antidote, against the contagion of evil company. Together with the skill, will, and industry of lewd ones; i Younge, Richard 1655 21846 450 0 0 0 0 0 206 F The rate of 206 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion Armour of proof , or A Soveraign Antidote , against the contagion of evil company . Together with the skill , will , and industry of lewd ones ; in tempting to sin , and drawing to perdition . Being subjects of concernment for the younger sort . THE SECOND PART . By R. Younge of Roxwel in Essex , Florilegus . My son , if sinners entise thee , consent thou not : walk thou not in the Way with them ; refrain thy foot from their path . Prov. 1 , 10. 15. ●●NDON , Printed by I. M. for Iames Crump , in Little Bartholomews Well-yard , 1655. TO AL YOUNG STUDIENTS , IN THE UNIVERSITIES AND INN'S OF COURT APPRENTISES OF LONDON , SONS AND SERVANTS IN THE WHOLE NATION . R. Y. Dedicates this small peece of his Labours , and wisheth increase of all grace and happiness . Armour of proof , against evil Society , &c. The second part . Sect. 24. AND so much of the first part , touching the many advantages , that Satants instruments have above Gods servants , in winning , and keeping , and improving there converts : What men ought to do , that would not be overcome by there aluerments : and that of all the rest , we must refrayn the company of wicked men , and not dispute with them ; if we mean not to be infected by them , partake of there sins , nor be infeoffed in there punishments : Together with the Lawfulness of shunning all familier Society , and converse with such . And now least what hath been said , should not be sufficient : See in this Second part , some Reasons to inforse men there unto ; which the Godly wise propound to themselves , when they bid adue to there old associates in the broad way , and purpose to pledg them no more , in there wicked customs . Reasons of breaking off Society , with our vicious Consorts . The reasons are principally 5. and they are weighty . 1. 2. 3. 4. 5. Because their company would bereave us of comfort , which otherwise we should enjoy , being alone . That They may come to the sight of their errors .     we may not be Infected by them , nor partake of their sinnes .     Infeoffed in their punishments .     So farre as is possible we may be at peace with all men . FIrst , that thereby they may come to the sight of their errors , and consequently be reclaimed , S. Paul when he commands the Corinthians to shut the incestuous person out of thelr society and fellowship , give this reason , that his Spirit might be saved in the day of the Lord , 1 Corintb . 5. 5. Again , when he writ to Timothy , that he had done the same ●ouching Hymeneus and Alexander , he yeeldeth this to be the reason , that they might learn not to blaspheme , 1 Timothy 1. 20. And in another place ▪ If any man obey not our saying , note him by a letter , and have no company with him , that he may be ashamed , 2 Thes. 3. 14. It was the practise of the primitive Church , in her first love , that she might shine in beauty and fairness above all other Synagogues , not to admit any scandalous person , or open offender into the Communion of Saints ; until their foule spots were carefully washt off , and taken away by the tears of repentance . The bread of the children was not given unto dogs ; neither , by an equall bounty , to the godly and the wicked , was there an equal encouragement to godlinesse and iniquity , but a separation was made between the sick and the whole ; and this separation had no other intent , but edification ; even an edification of the spirir , by the destruction of the flesh : so that men could find no fault with the dispensers of this power , having nothing to complain of , but that their lives thereby were sought to be amended , and their soules to be saved . I confesse , that was a separation of a higher nature , the power of the keyes being added , they were delivered up to Sathan , shut out of Heaven ; herein it is not so , but this serves to the same end , and is done only in cases of like fact . The cause was weighty , for which the gates of Heaven , were to be locked ; great , in the thing done ; or great , in the wilfulness of the doer ; and this not without reason : for the doom was heavy , and fit for the back of a strong and mighty evil : it was a short damnation , a temporall hell , a shutting out of Heaven upon earth , yea , Heaven in Heaven , even the joyes , and comforts of the spirit of consolation . Neither could it be but an excellent remedy , for , besides that it was Gods institution , the remedy was fitted to the disease : a degree of presumption , was encountered with a degree of despaire ; the Scorpion was made a medicine , against the sting of the Scorpion ; Sathan was set on work , to take him down by terror unto salvation ; whom before he animated and puffed up to destruction ; he , that said at first , sin boldly , for ye shall not dye at all ; now he changeth his voyce , and saith , thy sin is greater then can be forgiven thee . But the wisdom of dispensation suffered this roring Lion no longer to terrifie , but ●●til his terror did mollifie : he aimed indeed at despaire and destruction ; but the Church aimed at humiliation , and conversion , yea , at consolation and salvation . And indeed humiliation for sin , is the only way to conversion from sin ; conversion from sin , the only way to the consolations of tht Spirit ; and the comfortable spirit is both the guide and the way to life eternal : therefore , when the man is humbled , Sathan is casheired ; the horseleech is taken away , when he hath sufficiently abated the vicious and superfluous blood . Thus were men healed , by wounding ; exalted by humbling : O admirable use and command of Sathan ! he is an enemy to God , and yet doth him ●●●ice ; he is an adversary to man , and yet helps him . A strange thing , that Sathan should help the incestuous Corinthian , to the destruction of his flesh , his concupiscense , and the edification of his soul . A strange thing that Sathan should teach Hymeneus and Alexander not to blaspheme : he is the author of blasphemies , and yet he teacheth not to blaspheme . But is Sathan contrary to himself , and is his Kingdom divided in it self ? no surely : but one that is stronger then he both in wisdom and power , manageth both his craft and malice , to ends , which himself intendeth not . The divel is one and the same still , even purely malicious ; but God suffers him to go on in his temptations , just so farre as temptation is profitable , and no further : therefore while Sathan is driving the offender to despaire , God stops his course , when the sinner is come to due humiliation : and then , as it was with Christ in the wilderness , so is it with the humbled sinner , Sathan is dismissed , and the Angels come an● minister unto him . This was the nature , manner , and end of publike excommunication : private hath relation to it ; both touching canse and end . First , publike had respect to the cause ; that it was to be used , only in case of scandalous , open , and notorious impiety : so hath the private ; we do not break off society with any for weaknesses , and sins of infirmity . Secondly , that did only aime at their amendment , conversion , and salvation : so doth this ; we desire only to have them look into themselves , where the fault lyes , and seek to amend their course : and certainly nothing will sooner make the adulteress or drunkard bethink themselves , then when they see , all that are honest and sober , even their neighbours and old associates , shun their company and despise them , as if they were not worthy of humane society : and if they have the least desire to be reputed honest and sober again , and admitted their familiar converse , ( without which , they are , as it were , banished into exile ) they will do what possibly lyes in them to redeem their credit , and merit their good opinion , by a more sober , honest , and holy demeanour : the disparity lyeth only in the power and severity of the agents ; we cannot , we dot not , we desire not to deliver them up to Sathan ; but heartily pray that they may be delivered from him , and all evill . §. 25. SEcondly , That we may not be infected by them , nor partake of their sins . It is a true Proverb , Evil company corrupts good manners : and He that will not evill do , must keep from all that longs thereto . To be safe from evil works , is to avoid the occasions ; especially , he that will keep himself from iniquity , and have no fellowship with the unfruitful works of darkness , must have no fellowship with wicked persons , the workers of darknesse : Ioseph thought no weapon comparable , for the beating off his Mistresses assaults , to running away . The first thing that God did , after he created Heaven and Earth , was , to separate light from darknesse ; probably to ●hew , that the good should first of all separate from the evill , if they meane not again to become evil . It is not more hard to find vertue in evil company , then to misse vice . They were mingled among the heathen ( saith the Psalmist ) and what followes ? they learned their works , Ps. 106. 35. Peter had never denyed and forsworn his Master if he had not been in company with Christ's enemies : but then how soon was he changed ? Now , saith one , If such a Ce●ar fell , how shall I stand ? I will not therefore hazard the fraile potsheard ( my fleth ) upon the rock of evil company for any thing . David had never dissembled , if he had not been among the Philistins : which made him after ( that he might wisely shun that occasion ) say , depart from m● all y● workers of iniquity , for I will keep the comman lements of my God , Psal. 119. 115. intimating , that he could not otherwise : nay , how many thousands have confest at the Gallowes , I had never come to this but for evil company , which drew me to these courses ? yea , the truth is , we can not come amongst these vipers , and not be stung by them ; for even to hear them speak , will make us either angry , or guilty ; and not to be imtempe●ate with them for company , is a great discourtesie , if not a quarrel . Many a man had been good , that is not , if he had but kept good company . There is a pliable disposition in all men naturally to evill ; we follow it , as Iron doth the Loadstone , by a natural and hidden propensity : our corrupt nature is like fire , which , if there be any infection in the room , drawes it streight to it self : or like Jet , which omits all precious objects , and attracts nothing but straws and dust : or , if a man hath both good and bad in his nature , either of them will fortifie , as they meet with their like ; or decline as they find a contrary : as Sampson did in his strength , who , at first being hard enough for all the Princes of the Philistins , at last , by keeping Dalilah company , they set a boy to lead him . Yea , suppose a man stands indifferent ; his company , whether good or evil , will work him into a new nature ; and by continuance , he shall grow up to the same height with them , as the Hop groweth to the end of the pole , be it never so high , and he himself shall do the like to others ; as one peece of Iron , being rub'd with the Loadstone , will draw another peece , even as if it were the Loadstone it self . A good man in ill company is like a precious pearl , fallen into the mud ; which the longer it lies , the deeper still it sinks into it : for , if the force of custome , simple and separate be great ; the force of custome , copulate , and conjoyned , and collegiate , is far greater ; for their example teacheth , company comforteth , emulation quickneth , glory raiseth : so as in such places the force of custome , is in her exaltation : which made the mother of Alexander , the twenty sixth Emperor of Rome , fo careful of her sons education , that she kept continually a guard of men to take heed , that no vicious persons came unto him , to corrupt him in ev●l . It was a good conceit of Themistocles , and not triviall , when he set up a bill of an house , which he had to let , that he added , aye , and there be good neighbours too : for it ●hall go hard , but neighbourhood will somewhat mould the whole family into better or worse , as themselves are . The sore eye , we know , in●ecteth the so●ne : and they that sleep with dogs shall swarm with fleacs : yea , a mans posterity after him , shall gain , or loose by the bargain . It were happy , 〈◊〉 the injury of a wicked man could be consined to his own bosome ; that he 〈…〉 fare the worse for his sins ; that it were but self do , self have : but as his lewdness , like some odious ●ent , is diffused through the whole room , or place where he is , and reacheth to the times , upon which he is unhappily faln : so after generations are the worse by meanes of him . An ill president , is like Goodwin Sands , which not only swallowed up his patrimony , but still continues a dangerous place , where too many have miscarried ▪ He is a very mean● person , that drawes not some Clyents after him : even Thewdas and Iudas had their four hundreds to accompany them . One man may kindle such a fire , as thousands are not able to quench : one plague sore may infect a whole nation : and all the venome of sin is not spent in the act . Sin among men , like the Murrain in Cattel , or scab among Sheep , is of a catching and infectious quality : and like the Plague or L●prosie , will run along from one to another : our corrupt nature is like tinder , which is kindled with the least sparke : wherefore it behoves us to avoid all provoking objects : as a man that hath Gunpowder in his house , keeps it ●afe from fire : and well were it for us , if lewd ones were forced to cry , as the Leper in Israel , I am unclean , I am un●lean . Every thing labours to make the thing it meets with , like it self ; fire , converts all to fire ; aire , exiccates and drawes to it self ; water , moistens and resolveth what it meetes witha● ; earth , changeth all that we commit to it , to her own nature . Every man will be busie in dispending that quality which is pr●dominant in him : we can converse with nothing , but will work upon us , and by the unperceived stealth of time , assimilate us to it self : one rotten Aple will infect a whole floor : one putrid grape corrupts the whole sound cluster . The choice therefore of a mans company , is one of the most weighty actions of our lives ; for our future well or ill being , depends on that election : if we choose ill , every day inclines us to worse , we have a perpetual weight hanging on us , that is ever sinking us down to vice . Antisthenes wondred at those which were curious in buying but an earthen dish , to see that it had no cracks , nor inconveniences , and yet would be careless in the choice of friends , and take them with the flawes of vice . What was the reason ( think we ) that our Saviour would not suffer his weak Disciple , in the Gospel , to go and bury his dead father ? Luk. 9. 60. It was not any aversenesse to civil , much lesse filial respect and duty to Parents ; yea , he preferred mercy before sacrifice ; but he well knew , that when he once met with his carnal friends at the funeral , they would pervert him again , and quickly flout him out of his new Masters service , and that the Gospel should soon loose a Preacher of him . The reason why the Raven returned not into Noahs Arke , as the Dove did , is given by some , because it met with a dead carkase by the way . A wise man will be wary , not only to shun sin in the action , but in the very occasion . How many , that meant not to sin , are won only by the opportunity ? for occasion and our nature are like two inordinate lovers , they seldom meet ▪ but they sin together , and every act of sin , tyes a new knot : if we keep them asunder , the harm is prevented : and it is easier to deny a guest at first , then to turn him out , having stayed a while : it is easier to keep fire from flax , then to quench it after it is on fire : a man may spit out a spark , but when once kindled , there is hardly any quenching of it . Why do we pray , deliver us from evil , but that we imply , besides all other mischiefes , that there is an infectious power in it , to make us evil ? Let us therefore do what we pray , and pray that we may do it : yea , O Lord , free us both from speech and sight of these bauds and panders of vice , so far as is possible ; if not , at least from joyning in league , or dwelling in house with , or having dependency on such . O how many are there , that , like the Pine-tree , with their very shadow , hinder all other plants from growing under them : or , like the great mountain Radish , which , if it bee planted neer the Vine , causeth it to starve and wither away ? Alass ! it is nothing to be godly in Abraham's house : but for a man to dwell in the tents of Kedar , or to live in the Court of Sardanapalus ; and yet to keep himself upright , is a matter of great difficulty , especially , for him that is not well rooted by time and experience . A sore new skind will fret off again , with the least rubbing ; yea , the very sight of evill is dangerous , to such an one ; lusting , for the most part , followes looking ; as wee see in Eve , Gen. 3. 6. and David 2 Sam. 11. 2 , 3. which makes Salomon speaking of a strange woman , advise us to keep far from her , and not once come neer the door of her house , Prov. 5. 8. It is a hard matter for that soul , not to fall into those vices , unto which the eyes and the eares are enured , not out of love , but custome , we fall into some offences . We read that Persina , that Ethiopian Queen , in Heliodorus , by seeing a faire picture of Perseus and Andromeda , was brought to ●ed of a faire white child ; whereas Pope Nicholas the third's Concubine , by seeing of a Beare , was brought to bed of a Monster . I am sure this is true in the morall of it ; which should make us equally love good company , and hate evil . I know there be in every place whole troops of evil persons ; and where there are many pots boyling , there cannot but be much scum : so that a man shall find it , either impossible , or hard , never to be amongst them , or shift off their solicitations . Wherefore if at any time ( as no flie is more importunate ) they ●hrust themselves into thy conversation , doe as those which must necessarily passe by a carrion in the way ; hold thy breath , be alone in a multitude , abhor to participate with them in their vices , and hasten to be out of their aire , as P●ter did out of the high Priests hall , so soon as Christ looked upon him : and if they yet follow thee , turn back to them , with the Angels ●arewel , increpet 〈◊〉 Dominus . And lastly , if by chance , with Peter , thou hast taken the least soyl , or infection from these poysoned and pitchy Links , be sure to scrape or brush it off thy soul again , by prayer , examination , and humiliation : as they that come out of infected houses , aire , or wash their garments , for the more safety , Thus did Peter , not without cause , not without benefit and commodity . §. 26. IT is true , they will perswade us ; that instead of being infected , we may gain by their company ; and tell us , that true Crystal may touch the Toade without being poysoned ; that the Diamond will lye in the fire , witho●t being consumed ; that fish may live in salt waters , and yet retain a fresh tast ; that though rust will fret into the hardest steel , yet it doth not eate into the Eme●al● ; that though the Load-stone draweth Iron after it , yet it cannot stir Gold , nor the Jet steel , though it doth straw ; that though the Sun hardens clay ▪ yet it so tens wax ; that if a Ship hath a sure A●c●or , it may lye safe anywhere ▪ neither is it absolutely unlawfull for us to keep them company , seeing Christ kept company with Publicans and sinners of all sorts . Answ. Here are good words , but no security ; which therefore an experi●nced man gives the hearing of , but stands ( the while ) upon his own guard . No charity binds us to a trust of those whom we have found faithl●sse . Credu●ity upon weak grounds , after palpable disappointments , is the daughter of fol● . He that hath once broken his faith , will not easily be t●usted . I know Physitians may converse with Leprous pe●sons , uninfected ; but then they must have stronger Antidotes , then their natures give them , or else themselves shall stand in the same need , and of Physitians become Patients , and need Physick : ●o that may be lawfull , in a sage and stayed person , which is unfit for an ungovern'd eye once to looke upon . We read , Gen. 19. 17. that Lot and his wife , were forbidden to look back at the destruction of So●om ; when to Abraham it was left at large , and without restraint , he being a man of better ru●ed affections . Again . I know the Devil cannot hurt me , so long as God is with me : as the best Load-stone cannot draw Iron unto it , if the Diamond be by : yea , the very fear of God , and thought that he looketh on , as one spake of grave Cato , will keep a man from yeilding to their temptations , as it did Ioseph , touching his Mistrisses allurements : and that faith , as it is no coward , so it is ever victorious : what then ? Though faith be confident , yet it is not impudent ; it knowes a guard of Angels will keep us in all our wayes , but not in our wandrings : though it may be lawful to come among them , yet wisdom forbears some lawful things , because they may be occasions of things unlawful . He that abstaines from nothing that is l●wful , will soon be brought to ●lo that which is unlawful . The note which comes too neer in the Ma●gent , will skip into the Text , at the next impression . He that will go as ne●r the ditch as he can , will at some time or other fall in . He that will do all that he may , will sometimes do what he ought not . It is hard for the b●st man to say ●how far he will be tempted . If a man will put himself among Philistins , hee cannot promise to come forth innocent ; or if he do , that soul which lives among thornes , shall hardly thrive in Grace . How many have fallen into a fa●hion of swearing , scoffing , drinking , out of the usual practise of others : as ●hose that live in an ill ayre , are infected with disea●es ? A man may passe ●hrough Ethiopia unchanged , but he cannot dwell there , and not be di●colou●ed . When once a man gives himself over to be the companion of vice , in the ●nd he becomes the very slave of vice . The Oxe being tyed to the Figg-tree , ●ooseth his strength . Many strokes overthrow the strongest Oke . Many drops of raine , though never so soft , pierce the hardest Marble , yea , even the slint ●one . And let graces be never so well fixt in a mans heart , yet ●e may ●oon ●ave them consumed and wasted this way , if he take not heed : as S●ow and Ice ●annot be so hard congealed , but they will melt , if they come to the fire . And ●ttle do our peremptory resolvers in this case know , or confide , 〈◊〉 the insi●●●ative power of evil , or the treachery of t●●ir own hearts , in receiving it , or 〈◊〉 importunity of wicked deceivers , in ob●uding it : they are the worse 〈…〉 An Egg covered with salt ( as Philosophers teach ) hath the meate of it deleli consumed , whilst the shell is whole . And we reade of many Towns , which hav●● in time been undermined , even with the most impotent and weake Creatures● as one in Spaine , with Con●yes ; in Thessalia with Moles ; in France wit● Frogs ; in Africa with Flies . Many an one receives poyson , and knowes not when he took it . Many breat● in this world , like men sleeping in a boate , are carried down the stream , even 〈◊〉 ●their 〈◊〉 , without waking , to think where they are . No man proves extreamly evil on the sudden : through many insensible d●●clinations do we fall from vertue . Sathan's agents are still scattering his 〈◊〉 darts , among the Army of Israel ; and when they light upon wood , they kindle ; when upon fl●x , they flam● ; when upon gunpowder , they blow up all They therefore that lov● such intricate and perplexed walkes , had need of ●ron shoes . T●ue it is , that Christ conve●sed and kept company with Publicans and sinners ( as the Physitian with the sick ) to heale their soules : neither did the● make him worse , but he made them better : but as true it is , that he was with●out the level or temptation ; and so is no gene●al war●nt . I will therefore no● only shun evil , but the means to come to i● ; an● to avoid hurt , I will 〈◊〉 my selt out of ●hot : n●ither will I presume , being but a man , to follow my master in that which he did as God . Indeed , many are so presumptuous of their strength , that they think they can come in any company , and yet come of clear : but he which comes to save one drowning , must be stronger then the other , or else he will be drowned himself . Pliny reports , that a Family neare Rome would go upon live coles withou● being burnt : had it hereupon been necessary for others to put the same in practise ? no , neither is it necessary for us to do that herein which our Saviour did Our min●s have not that ballast in them , which his ●ad , and so are sooner endangered , by the floods of wickedness . Secondly , wher●as they object : that we may gaine by their company : I confesse it possible , for even t●e most venomous and ●a●nous things that are ▪ have their commodi●es , as well as their annoyances : And the Cocke by scraping in a dungnill , did once find a Jewel : Virgil from Enniu's dunge did Gold extract : and Apoth●caries of Vipe s flesh can make an An●idote against poyson : an Harlots tace may suggest 〈◊〉 : and a s●●ul sureset may prove an Antidore for sin : yea , as external cold kindles the heate or the stomack : so we find it reco●ded in holy Writ , that some , by a spiritual Ant p●●ist●●sis , have grown horter in their z●ale , by being encompassed with the outward cold o● Wicked and irreligious company : like Roses and Lillies , which flourish the more for being beset with T●●nes : and Violets , which are the sweeter and more od●ri●erous ▪ for being beset with Garlick and Onie●s ; for as much as they suck and draw all the ill ●avours of the ground unto them . Thus it fa●● with Lot , who served God better among the beastly Sod●●tes , then when he was separated ●●om them . And some others there are no doubt , who , as they owe not this ●● to themselves , so they are more for wonder , then imitation . For 〈…〉 found a guard in the Lyons Den , shall another thrust himself t●●reinto for ●●elter ? And if Peter walkt upon the pavement of the water , did the rest of t●●●●sciples step forth and follow him ? No . Ob. But say some . By keeping them company we may winne them , and hap●ily convert their soules . Answ. I answer . Hope not so much to convert them ; as fear that they will ●ervert thee , for vertue is not so alluring as vice : the one spreads it self , like ●oyson in a vessel ; the other is not half so dispersive . Sin , and Hagar , are more ●ruitful then vertue and Sara● : fal●hood , more successeful then t●uth . The ●ore eye infecteth the sound : the sound will not mend the sore . Vinegar will ●ar w●ne ; wine will not mend vinegar , Infection is sp●eading and catching : ●ealth is not so . An hund●ed sound pe●sons shall sooner catch the plague , from one infected person ; then he receive his h●alth from them . Salomon that wonder of Wisdom , might think by joyning in affinity with his neighbour Princes , and marrying their Daughters , to win those Heathens to the Kingdom of God : but he was deceived , fo● he could do no good upon them ; they wrought him too much evil . And doth not experience teach us , that the good are sooner perverted by the bad , then the bad converted by the good ? even as a tainted ayre doth more easily infect a sound body , then an wholesome can clear the sick . We reade of certain Magnetical , or Adamantine Rockes , in the Iles of Moni●le , which draw all ships u●to them , that have any Iron pinnes , holding them so fast , that they are not able to sti● : evil society , are such Rockes ; holy men , the ships ; naturall and inbred corruption , the Iron pinnes : he that will be safe , let him ke●p far enough from such Rocks . A good man , joyned in l●ague with one that is wicked ; is like a living man , bound to a dead corps , which will sooner suffocate him , then he revive that : or , like an I sickle , can endure the rough northern wind of persecution well enough , but melteth wi●● the heate of the S●n , swee● allurements of the world , and the flesh . The children of God are , as it were , dead 〈…〉 l●sts ; but if they should tempt God , by a too familiar society with the vicious ; who knowes , but as live coles will kindle dead ones ; so their evil speeches and actions may kindle and enflame them with the love and liking of 〈◊〉 ? Indeed , as one said to his suppliant , make me a Diviner , and I will make thee rich : so may a good man say to a vicious ; make me Angelicall , that is , incapable of being seduced , and I 'le do my best to make thee a Convert . §. 27. THirdly . Our entirenesse with wicked men ●●osses us , not only in their sins , but oftentimes in their punishments also ; as it fared with the 36. men which were slain before Aye , for Achan's sake , Ioshua 7. where we see the innocencie of so many thousand Israchtes was not so prevalent , to expiate his one sin ; as his one sin was , to taint and bring judgment upon all Israel . If the Stork be taken damagefeceant with the Cranes , ●he is enwrapped in the same net , and cannot complain that she is surprised . He that walketh with the wise ( saith Salomon ) shall be wise ; but a companion of fools , shall be afflicted , Pro. 13. 20. This Augustine well observes , speaking of the religious , taken amongst the rest of the Gothes , Iure amara● vitam sentire , quia ●●cantibus amari esse nolu●runt . And hereupon Moses separates Israel from ●orah , Dathan , and Abiram , saying , depart from the Tents of these wicked men , and touch nothing of theirs ; least ye perish with them ; Num. 16. 26. And doth not God himself say to his people , touching Babylon , Go out of her , my people , that ye be not partaker of her sins , and that ye receive not of her plagues ? Rev. 18. 4. Where sin is let in , punishment will not be kept out . Yea , if Lot had stayed in Sodom , he had been destroyed : if his Sons would have gone out , they had every man escaped . Indeed , we cannot be too far off from such company ; and it were happy if they were kept by themselves ; for so long as the infected person is shut up , his plague doth not spread . And besides the benefit of our safety , wickedness would soon be ashamed of it self , if it were not for the encouragement of companions . Solitariness is the fittest Antidote for spiritual infection . It were happy for the wicked man , if he would be separated from himself . Antisthenes would often say , It was a great oversight , sithence they purged their Wheat from Darnel , and their warres from cowardly Souldiers , that they purged not their common wealth from lewd and wicked people . Or if our persons escape scot-free , yet we may suffer in our estates , and be crost in our most weighty designes and determinations , only for joyning in league or friendship with Gods enemies . Because thou hast joyned thy self with Abaziah ( saith Eleazar to Iehosaphat ) the Lord hath broken thy works , and the Ships were broken , that they were not able to go to Tarshish , 2 Chro. 20. 37. But admit they can not infeoffe us , eitheir in their sin or punishment : yet their society will be a shrewd vexation to us . As let a religious man fall into their company , as an honest man may fall into the hands of theeves , they will conspire how to afflict his eyes , with unchast visions ; his ears , with fearful oaths , his unwilling appetite , with drunken healths ; which even a civilized Pagan would abhor . We read that Clitemachus the wrestler ( though a great company keeper , yet ) if he had heard but one filthy word , would presently depart . How was just Lot vexed with the uncleanly conversation of his wicked neighbou●s ? Sodom was worse then a Jaile to his righteous soule : and report lyes , if our Jailes be not much like to Sodom , the very dens of mischiefe , the Scholes of wickednesse : a Malefactor learns more vilany there , then ever he knew before : drunkenness and blasphemy , usurpe the place of mortification and humility . Or lastly , if their society be not a vexation to our minds ; at least it will be a great disparagement to our names : every one will conclude , almost infallibly , such as our company is , such is our disposition . The common Proverb is , like will to like . And , Birds of a feather , will flock together . When Iephthah was himself in banishment , there gathered to him idle follows , such as himself , Iudges 11. 3. When David was in trouble , and vexed in minde himself , their flockt unto him all those that were in trouble , vexed in mind , or that were in debt , even four hundred of them , to the Cave of Adullam , 1 Sa. 22. 2. Yea , our Saviour meets no less then ten Lepers in one knot . Fellowship is that we all naturally affect , though it be in Leprosie ; even Lepers will flock to their fellows . where shall we find one spiritual leper alone ? drunkards , prophene persons , hereticks , will be sure to consort with their matches . And hereupon the Lacedaemonians , when they would certainly be informed , what the disposition and behaviour of any one was , vvould vvisely inquire vvith vvhat persons , they vvere linked in fellowship . And indeed , he that makes himself a companion of all , sells his reputation very cheape : it being as great an indecorum , for a holy Christian to be in the company of gracelesse persons , as it is for a reverend Divine to sit upon the Stage in a publike Threator ; or an old man to dance with little children in the streets . Base company ( saith one ) kills both our fame , and our soules : it gives us wounds , which will never admit of healing . How many have irrecoverably lost their good names , by keeping company with suspected persons ? and whether the report be true or false , it is no easie thing to disprove a slander , for like an unruly spirit once raised , 't is hard to conjure down again . A mans good name is much easier kept , then recovered . And thus you see , that evil company endangers our soules : or could our soules be free , yet our persons are in danger ; or could our soules and persons both be safe , yet our estates are in jeobardy , or could our souls , bodies and estates be secure , yet our fame would suffer , and our good name lye at the stake . Wherefore , &c. §. 28. FOurthly . But admit we could keep them company without harm ; yet this inconvenience would ensue , their company would bereave us of much good , which otherwise we should enjoy , being alone ; it faring with the godly wise , as with Saint Ambrose , who was wont to say , I am never lesse alone , then when I am all alone , for then I can enjoy the presence of my God without interruption . They are able to say , as Dubartus , and ( before him ) Scipio , I have never better company , then when I have no company , for then can I freely entertain my own thoughts , and converse with all the learned , which have been in former ages . Antisthenes being asked what fruit he had reaped of all his study ? made answer , I have learned by it , both to live , and walk with my selfe . And Alphonsus King of Arragon being demanded , what company he liked best ? replyed , Bookes , for these ( saith he ) without feare , or flattery , or any reward , tell me faithfully all that I desire to know . Cicero was , and I am of his mind , and though I be no Hermit , to sit away my daies in a dull Cell , yet will I choose , rather to have no companion then a bad one . When Cato Utican , in vacation times , and at his best leasure , went to recreate himself in the country , he used to cary with him the best Philosophers , and choisest bookes . Algerius an Italian Martyr said , He had rather be in prison with Cato , then with Caesar in the Senate house : so was it more comfortable , to be with Philpot in his Cole-house , then with Bonner in the Palace : Boner's conscience made his Palace a Cole-house , and a dungeon ; whiles Philpot's made the Cole-house a Palace . The state of grace is Heaven upon earth ; and he that knows the sweetness of Gods presence , will deem it more tollerable to be ever alone , then never able to be so . When I read of Hiero the Tyrant of Syracusa , and other such , that gave over their Kingdoms , to live a solitary life , I somewhat wonder : I should not , to hear of a religious and Christian King that did so . It is impossible for the natural man to be so merry , in company ; as the believer alone ; yea , saith S. Augustine , the teares of those that pray , are sweeter then the joy s of the Theater . Indeed , a witty j●st may make a man laugh more , and lowder : b●t he who hath an inheritance fallen to him , feeles a more solid joy within : so he that enjoyes his Saviour , and hath the a●●ir●ance of Heaven , is truly merry at the heart , and keepes Hilary ●earme all his life . And indeed , nothing in the world is worth envie , besides the condition of a true Ch●istian . But to what end doe I tell a blind man , how glorious and bright a creature the Sun is ? or a poor man , what summes of money are in the Kin●s Exchequers ? To so many as are unrenewed I speake in Parabl●s , Revel. 2. 17. Yea , this seemes to them a Paradox , that the people of God should be a merry people : for contrariwise , they dream of nothing but solitarin●●●● , and melancholly : as the common people thought Tulli to be most idle , when he stadied most : or as the Husbandman in AEsope objected idlenesse to the Poe● : b●t as he replyed , I am never so idle as in thy company , so may the religious , we are ever so solitary , never so melancholly ; as when in society with you that are vicious . This was David's case , which maketh him cry out , Wo is me , that I must remain in Meseck , and dwell in the Tents of Kedar : he found it a heavy yoke to be yoked with irreligious companions . And a double reason may be given of it , though we fear not to saffer either in our persons , goods , or good names ( as before you have it . ) For fi●st , the soule that lives among thornes , shall hardly thrive , they are such Backbva●●es to a godly life , that they will do what they can , to hinder our goodness to Heaven , and the goodness of Heaven to us ; they will wither all our good pa●●s and qualities which are in us ; like an evil North-wind , they blow upon the buds of our graces , and nip them . 2. Secondly , It would make a mans heart to bleed , to hear and consider , how swearing , blaspheming , cursed speaking , railing , slandering , quarrelling , contending , jesting , mocking , scoffing , flattering , lying , dissembling , vain , corrupt , and filthy scolding , scurrilous , loose and idle talking , doth overflow with them in all places : so that such as fear God , had better be anywhere then in the company of most men . Now I were mad if I should so affect company , as to live voluntarily where vexations shall daily salute me . Indeed , a man is not rightly said to live , untill he hath abandoned wicked society . Similis having lived seven yeers apart from the World , after a long time spent in a military life , he left this Epitaph behind him , Here lies old Similis , yet one that lived but seeven yeers , This made Frederick the third , Elector Palatine , when some such friends of his desired his company , to answer , I have lived enough to you ; let me now live to my self , and with my Lord Christ , Yea , Saint Augustine , ten dayes before he dyed , desired none might come to him , that so , in that time , he might the better fit himself for God . And indeed that soule can never enjoy God , that is not sometimes retired . O that we could , in any reasonable time ; give a stop to our madding and ●traying fancies : that we could , after so long time spent in the lusts of the flesh , and pride of life , bring home our cogitations and intentions unto our selves , ●nake off these violent hold-fasts , bid our companions farewel , which have too ●ong engaged our soules , and estranged us from our selves . But when we are so we●ded , combined , and glewed to the world , it is no easie matter to make a safe retreat : it is a fleaing to some to be sundred ; thereby you pal away some 〈◊〉 of themselves . In this case , what we cannot do all at once , let us gain upon our selves by degrees ; go back step by step ; first , block up one passage , then another . Will you know what course Demostheness took in this case ? He , to the end that his 〈◊〉 and nearest friends might not ( by carying him abroad , according to their custome ) withdraw him from his study and books , caused the hair of his head to 〈…〉 ; and after took an order , that they should not peep out , 〈◊〉 he had shook off his consorts , by continually making them loose their 〈◊〉 . It were happy for our young stu●●ents , if they would a little imitate him ; if they were not overmuch affected and addicted to company keeping ; if they would but consider , that friends are the thieves of time , the most precious jewel they can part withall . §. 29. BUt here it will be objected . That we are melancholly persons , strayers from the drove of mankind , and whereas nature hath made us sociable creatures , in making us men , religion hath altered to a crazied disposition , whereby we are mispleasing to all , as all to us . To this is answered . Suppose it were true ( but I shall in place more convenient prove , that the religious only enjoy true mirth , and that worldly mirth is more talked of then felt , spiritual joy more felt then talk'd of , though I may appeale to any mans conscience , that hath been softned with the unction of grace , and truly tasted the powers of the world to come ) yet they think it is better being a good Christian , then a good fellow ; and hold it far better , in good sadnesse to be saved with a few , as Noa● was in the A●ke , then in good fellowship , with the multitude , to be drowned in sin , and damned for company . We are content ( saith one ) to passe , through somewhat more unsociably , into happiness ; it suffi●●●th we shall meet with good company , at our journeys end , in the Kingdom of Heaven , even an innumerable company of Saints and Angels . The men of the World practise , what once a Jester spake , who , when a great Lord asked him , whether he would go to Heaven or Hell ? Answered , to hell , for there ( quoth he ) I shall be sure to meet your Lordship , and the greatest part of mine acquaintance . But it is not so with the true Christian : he little loves Christ , that will not follow him without company : and his zeale is cold to Heaven , whom the example of numbers can turn another way . Wherefore let us say , as much as Peter said ; and do more , then Peter did ; though all men shoul● forsake thee , yet will I not leave thee , O Saviour : neither magnitude of Princes , nor multitude of people , shall prevail with me . But the world wrongs religion , when they accuse it to be an enemy to good-fellowship : for she hath not a follower , which doth not say with David , Psa. 119. 63. I am a companion to all them that feare thee , and keep thy precepts for the godly mans chief delight is in the Saints , and such as excell in vertue Psa. 16. 3. Yea , and their fellowship is so good , profitable , and delectable , tha● as Synesius was of opinion , that King Hieron got more by Simonides acquaintance , then Siminides did by his ; and as we read that Pharaoh , Saul , and Nebuchadnezzar were more pleasured by Ioseph , David , and Daniel , then Daniel , David , and Ioseph were by them : so I perswade my self , great persons would find themselves more then requited , if they would vouchsafe the company of some poor Saints : for a wise and holy Christian ( like his Lord and Master ) wheresoever he goes , makes better cheare then he finds , in an happy exchange of spiritual repast for bodily . Yea , as Plato accounted it one of the four great privilidges , for which he was especially bound to nature , that he lived in the time of Socrates : so they should think it none of the least favours , for which they were bound to blesse God , that they enjoyed so religious and holy society . It is true indeed , there is supposed good fellowship , to which religion is an enemy ; because it is an enemy to this holy fellowship of the Saints : and good reason , the one are to the other , as Wolves are to the Lambs : now is it any marvail if the Lambs care not greatly for the company of the Wolves ? the Lambe would not willingly be alone ; yet it is far bette● when solitary , then in a Wolvish society . Generons minds will associate with their matches and equals , or none : as David being a King , when he was expulsed his own Country , resorts to none but Kings : for first he goeth to Achis , King of Gath ; then to the King of Moab , 1 Sam. 21. 10. and 1 Sam. 22. 3. Neither are our ding-thirsts , who lavish out their estates , and throw the house out at windowes ( as we use to say ) good fellowes , though they call themselves so : for good fellowes and evil men are incompatible ; ike Simeon and Levi , sworn brothers , but brethren in evill ; which is too evil a brotherhood , for an honest man to make one in , or ( indeed ) a wise man : for is not hee a fool , that will sell Heaven for company , as a great many true drunkards doe ? For my own part , if I have good company , I will cherish them as Lot did his Angels , which were sent for guardians : if I have any bad , I will studie to loose them , least by keeping them , I loose my self in the end . §. 30. FIftly . Another reason why we should separate our selves from their society is , that according to the Apostles rule , so far as is possible , we may have peace with all men , which is no way obtainable , but by a separation . A wicked man ( saith Salomon ) is abomination to the just : and he that is upright in his way , is abomination to the wicked , Prov. 29 27. if so , either no communion , or no peace . Believers , and such as are enemies to the Crosse of Christ , can never be reconciled , at least in heart . What communion can righteousness have with unrighteousness ? You may as well tye a sure knot between a Cobweb and a Cable as a true and fast love-knot , between the child of God and a wicked man . These two yoked together , agree like the Harp and the Harrow : they are as suitable , as a wooden Legg , and a Thigh of flesh : which makes the Apostle Rom. 12. 18. ●n enjoyning us to have peace with all men , to add , if it be possible : and in another place to say , be not unequally yoked with infidels , for as we should not be yoked with infidels ; so we should not be yoked with common drunkards , and swearers , nor with Atheists , which are no better then infidels ; for that also is to be unequally yoked , unless we be Atheists too . As the Iews might not consort with the Canaanites : so we may not consort with them , which are like Canaanites . Wise Salomon chargeth us from God , that wee should not keep company with gluttons and drunkards , Proverbs 23. 20. and the Apostle enjoyneth us , not to have any fellowship , nor so much as eat with a runkar● , 1 Cor. 5. 11. and that we should have no fellowship with these unfruitful works of darknesse , or , if unwittingly and unwillingly we be thrust into any such society , we must not imitate , but reprove them , Ephesians 5. 11. and wee professe our selves the servants of God : new they are bad servants , who will keep company with their masters enemies , especially , after he hath streightly charged them to the contrary . Alasse ! what should we do in the presence of base persons , when even our seber ignorance , in ill courses , is more then di●teemed of the world ? Yea , when it is not enough for them to be bad themselves , except they 〈◊〉 at the good ? When if there be one in a company , that abhors impious language , they will blaspheme on purpose to vex him ? When they will think themselves slighted , if they be not sent away drunk ? When to depart sober , is 〈◊〉 incivility ? And we cannot talk idly enough , nor do lewdly enough , to bear the● company ; we can neither say as they say , no● be silent when we see and hear 〈◊〉 ba●eness . As whom would it not stir , to hear oaths 〈◊〉 for number , with words ; scoffs , with oaths ; vain speeches , with both ? we love neither to bite , nor fawn 〈◊〉 we can not forbear to speak the naked truth ; which i● we do , will breed a quarrel . As for instance ; one j●sts 〈◊〉 with his Maker ; another , makes himself sport with Sc●ip●ure ; a third , sils his mouth with oaths of sound ; a fourth , 〈◊〉 at the religious ; one , speaks vi●lany ; another , laughs at it ; a third , de●ends it ; one , makes hims●l● a swine , another , a divell , Now who , that is not all earth , can endu●e it ? Yea , who , having grace , can hear such wickednesse , and ●eeleth not some sp●rk of holy in●ignation arise in him , while he thinks of it ? O who having no● lost his spiritual 〈◊〉 , can endure the ●avour of such noysome and ●●●king breath , as their rotten lungs send ●orth . Well born children a●e touched to the quick , with the injuries of 〈◊〉 Parents : and not thus to be moved , is to confess our s●lves bastards . Indeed , men of steel stomacks can digest any discou●s● , though never so cours● ; but the g●acious know , that as they must render an ●c●ount for every idle wo●● , so likewise for their idle silence ; for in this case not to reprove them either by word , or gest●re , is to do the same things in judgment and conscience , which the other doth act●ally . Every evil we see doth either v●x , or infect us . The very sight of sin makes a man either sad , or guilty : if we see it , and be not sorrowful , we are sinful . If Lot had not been vexed with the beastly So●omites , God had been vexed with him : yea , in such a case not to be very angry , is to make God very angry . Ely heard of his sons impiety , no doubt with grief enough , but not with anger enough ; therefore he is punished with hearing of their destruction , that was too remisse in hearing of their transgression . It is easie to be guilty of anothers wickednesse , even our very permission appropriates crimes to us : we need no more guiltine●s of any sin , then our willing tolleration . All sins which we give allowance to , being committed , or not hind●●●d by us , if we may , are ours , as if we committed them : fu●rt , Commanders ; 2. Abbettors ; 3. Counsellors ; 4. Consenters ; 5. Commenders ; 6. Connivers ; 7. Concealers ; 8. not hinderers ; each of these will be found guilty before Gods T●●bunal . What saith the Prophet to King Ichosaphat , wouldst thou help the wicked , and not only so , but wouldst thou love them that ha●e the Lord ? therefore for this thing the wrath of the Lord is upon thee , 2 Chron. 19. 2. We need do no more to bring the wrath of God upon us , then even to love and favour these which hate him . How much better then to oppose thy friend by rep●●ving him , then that God should reprove thee for being at one with him . But this is no friendly part : yes , the Scripture affirms , that not to tell one● Brother plainly of his fault , at least , if there be pr●bability of doing good , is to hate him in his heart , Levit. 19. 17. And Philosophy tels us , that is truly perfect love , which , to profit and do good , f●areth not to hurt or offend ; that admonitions and corrections are the chiefest offices of friendship . Diogenes when they called him Dog , for his sharp kind of rebuking , would answer , That other Dogs used to bite their 〈◊〉 , but he his friends , for their greater good . And S●ipio , the elder , when his f●iends , for so doing , turned his enemies , was able to ●ay , I have given mine enemies as much cause to l●ve me , as my friends . Ph●cion when a friend of his would have cast himself away , would not suffer him , saying , I was made thy friend for this purpose : and to King Antipater , thou canst not have me both for thy friend and flatter . Indeed , a flattering friend is a bitter enemy , yea ( as one swee●ly ) no enemy can be so mortal , as these officious Clyents , whose flattery sothes a ma● up in wickedness ! for they are traytors to the soul , and by a pleasing violence kill the best part eternally . Whence Euripides exhorts men to get such friends , as would not spare to disple●se them , saying , friends are like wines , those that being new are hard and harsh , prove best ; the most pleasing , are least lasting : and indeed , he that loves not such a friend , hates himself . A wise man will say to his friend , love heartily , and then speak what thou wilt . And for a man not to chide his f●iend , least he should offend him , is as if ( when he were ready to be drowned ) he should fear to catch him by the hair of the head , lest he should loose a few of them . Wherefore either let them abide thee no f●iend to their faults , or no friend to themselves . And what if admonition and reproof be as unwelcome to thy friend , as water into a Ship ? What if it sound no better to him , then musick out of tune ; or tast no sweeter , then bitt●r pils , which sick men take with an unwilling willingnesse ? Wilt thou neglect the office of a friend , to avoid the suspition of an enemy ? Indeed , if thou meet with a contentious fool , thou shalt do wisely , in not answering whatsoever he objects : for it is more policy and discretion to gain a f●i●nd without trouble , then a foe with it : and our Saviour saith , give ye not that which is holy to Dogs , neither cast ye your pearl before Swine ; least they tread them under their feet , and turning again all to rent you , Matth. 7. 6. Again , as in Gods and their own behalf we are bound to reprove them : so in our neighbours also , to whom , in this case , we owe a duty : for , admit we are in company when , and where our brothers good name is taken away by false report ; it is our duty to defend the truth , in his behalf : we must neither backbite others , nor be willing to give eare unto backbiters of others . It was an honest speech of one ; as I will be my present friends self , so I 'le be my absent friends deputy , to say for him what he would , and cannot speak for himself . But thou wilt ask me . What need men trouble themselves with that which so little concerns them ? My answer shall be such another question . What needed Moses to have afflicted himself with the afflictions of others , that he might work their deliverance , when himself was at ease and pleasure in the court of Pharaoh ? what needed Ionathan have purchased his fathers displeasure , and brought his own life in jeopardy , that he might justifie David in his uprightness , and save his life ? What needed Calvin , in the yeer 1556 , when Perin had conspired against the estate of Geneva , have run into the midst of their naked swords , to appease the tumult ? what needs the hand cast it self betwixt a blow and the head , though it be cut off by this mean ? What needs the eye serve more to the use of the other members , in being watchfull rightly to direct th●m , then for it self ? A good heart cannot abide to be happy alone ; which is a religious answer , to a reasonable question unreasonably moved . Yea , admit it were not a duty for one member to seek the good of another , or of the whole , and that God had not enjoyned us so to do : I am sure it is a pardonable fault , to do lesse good to our selves , that we may do more good to , and for others . But suppose we offend them not this way ; yet we shall another , if we keep them company . The naturall man conceits of himself , far beyond what another esteems him : and in ●ase he finds he is undervalued , will flye in your face , and perhaps do you more mischief , then can easily be repaired : as that was done in one quarter of an hour by our first Parents , which tended to the ruin of them , and all mankind . It is usual with drunkards to kisse when they meet , and kill when they part . D●unken Alexander killed Clytus , for whom sober Alexander would have killed himself . The Danes and Norwayes once purposing for England , fell drunk on shipboard , and so slasht one another , that there was an end of their voyage . Out of their gallant disposition , you shall have one kill another , upon the interpretation of a word ; a manifest confession , that their life is not much worth , sith they will sell it so good cheap : yea , there are not wanting of them that resemble Fimbria of Rome , who meeting a Citizen that he hated , gave him a deadly thrust into the body with his sword , and the next day entred an action against him , that he had received but part of his blad into his body and not all , as he meant it . Yea , perhaps they may make you to do that which you never dreamt of : like Herod , who cut off Iohn Baptist's head , only to answer the expectation of the standers by , Matth. 14. 9. As for flattery it never wants welcome , while self-love , is at home : but the plain dealing man cannot live among these Vipers , and not be stung by them : yea , he lives most in trouble , that most seeks to have peace with them by a familiarity . Well then , if they are so offensive to the stomack of our company , that they will not let us be at peace ; our best way will be to spew them out , to deal with our old vicious con●orts , as the Fox in the Fable did by his Flees : who wading backward into the water , by degre●s , drew them all into a lock of Wooll , which he ●ad in his mouth , and then left it swimming ; even leave them , without taking leave of ●hem ; or if you like not to tear friendship asunder upon the sudden , you may unsow it by little and little . He that would not continue a friend , may 〈◊〉 neglect him , and have his aym . §. 31. O● . But I hear none boast so much of peace , as the ungodly ; nor none 〈◊〉 with contention , as the religious . 〈◊〉 . B●ast of it they may , but it is apparent that the way of peace they have not so much as known : indeed , they have some kind of agreement among 〈…〉 so have Serpents , and Beares , and Wolves : it is a rare thi●g , to see one Wolf devour , or fight with another : yea , they have made a covenant with death , and are at agreement with Hell , Isai. 28. 15. and yet : as ther● is no peace to the wicked , Isa. 57. 21. so there is no peace among the 〈◊〉 , fo● every combination in evil , is rebellion , and not peace ; rather a conspira●y , 〈◊〉 a concord ; like the agreement of Absalom and A●hitophel , 〈…〉 against David ; or of Herod and Pilate , conspiring against Apostles , plotting against Paul , so meeting in malice to do 〈…〉 dissention is better then such a wicke● peace . Neither can any wonder , that wicked men do so conspire in evil , that there is such 〈◊〉 in the broachers & abbettors of it ; if he but take notice of those 〈◊〉 , which b●ing many in substance , were yet one in name , action , habitation , even a wh●le Legion in one man , Mark , 5. 9. all the praise of concord is in the 〈◊〉 ; if that be holy , the consent is angelicall ; if sinfull , develish ; true 〈…〉 with God , war with our lusts , Rom. 5. 1. and 7. 22. 23. 〈◊〉 with 〈◊〉 , war with vice : whereas they have peace and are at league with 〈…〉 but are at war wit● G●d , and good men all at once : but a just war is a 〈…〉 better , then such an ill conditioned peace ; yea , it no way deserves t●e name of peace , except we be at enmity with the Serpent , at unity 〈…〉 so to be at peace with men , as that we do not war with God and his graces : peace must be followed with holinesse , Heb ▪ 12. 14 Wherefore 〈◊〉 joyneth ●aith , peace , and truth together , Zach. 8. 16. and St. Paul , peace and righteousness , peace and edification , peace and joy in the Holy Ghost , Rom. 14. 17. 19. 20. &c. Thus the Scripture sets us our bounds for peace , which we may not passe ; and shews that ungodly men are not guilty o● this grace ; that they do but talk of peace , not practise it . But suppose we could enjoy peace in their company ; ye● we can never expect to have 〈◊〉 loves : for d●unkards only love drunkards , and one wicked man another ; but care not a rush for any that are good : being like Phalaris the Tyrant , who would never grant any request , except it were to a dissolute woman , but such he never denied . Likeness we know is the cause of love , and lov● the cause of likeness ; whereas the believer and the unbeliever are altogether unlike ; the one being crucified and dead to the world , Gal. 6. 14. but mad● alive in Christ , 1 Cor. 15. 22. The other being spiritnally dead , even while they alive . 1 Tim. 5. 6. We seldome see different dispositions entirely loving : for hence growes the height of friendship , when two similary souls do blend in their commixions , and hence it is , that two friends are said to come into Vulcan's shop , to beg this boon of him : that he would either beate them on his Anvile , or melt them in his Fornace both into one , the which he granted . I'ts likeness that makes the true love knot of friendship : when we find another of our own disposition , it appears the same soul in a divided body . Natu●e that makes us love our selves , makes us , with the same reason , love those that are like us . A friend is a more sacred name , then a Brother , Pro. 18. 24. For what availes it to have the bodies from the same original , when the souls within them differ ? And yet some ( R●hoboam-like ) passing over the religious , will joyn themselves with ungodly persons ; like as some put away honest wives , and go to harlots : wherein they deal as wisely , as if a man should cast away his fleshly leg , and set on another of wood . Causa patrocinio non bona pejor crit . Or admit thou shouldst enjoy a wicked mans love ; it is but mercenary , base , and inconstant , and so not worth the having . Indeed , there was never such abject and servile prostitutions of presentations , as life , soul , devotion , adoration , servant , slave , &c. as there is now amongst our drunkards and roarers , and what love they expresse to one , they professe to all ; every one they know , or salute , is their friend : but friendship so distracted , like as the River Ganges was by Cyrus , into 365. brooks , both looses her name and nature : a lover of so many , never loves any . Or , admit a drunkard do love thee : either he loves thee for his own sake , because he hath some pleasure , or profit , or credit by thee , ( as prosperity procureth friends , no lesse then adversity proveth them ) which is , with Craterus , to love the King , rather , then with Ephaestion , to l●ve Alexander : now I do not hold him worthy thankes , that profes●eth mee kindnesse for his own ends . Or secondly , he loves only thy body or natural parts , which is but the worst peece of thee ; and love to the body , is but the body of love ; the soule of love , is the love of the soule . Neither doth he truly love , that loves the body more then the mind and soul , or common gifts before saving graces ; this love as it is never long liv'd , so it is of : but feigned ; as you shall have drunkards and dissembling polititians salute one anothe● , with God save you , at their meeting ; and wish one another hanged , at their parting ; Italian-like , they will be glorious and complemental in their invitations , but if you accept of their offer , they will hate you for it ever after . A drinking f●iendship , is but a drunken friendship : and beleeve it , thou wilt find those friends firmest , that thy vertues purchase thee : these will love thee , when thy wealth is gone : whereas those that be won without desert , will also be lost without a cause : you need but be an Arbitrator between two such friends to make them both your enemies : things that differ in their end , will surely part in their way : now thy end , is to gain him ; his end , to make a gain of thee : for let the passage of profit be stopt , his love is likewise at a stand : 〈◊〉 you deserved never so well from him , the deniall of one favour , nay , a● health , shall drown the memory of many fore-performed ones : which is all on● as if for the abortion of one child , a man should kill all the former issue whereas the good mans thanks for old favours , lives even in the blows of injury or can you not feed these vermine as you have done , away they go ; like a Su● Dial , you shall be no longer regarded , then you are shined on by prosperity yea , Rats run not faster away from an house on fire ; nor lice from a dead body then they from poverty : and if ever it be your misery to stand in need of them look for no other requitall , then Iob had of his friends , whom he compares to a deceitful Brook , which in winter is hard frozen with cold , in Summer dried up with heat ; between winter and Summer passing away , alwayes deceitful , never of use , Iob 6. 14. to 19. Yea , a man may say of such friends , as a learned Antiquary said of Rumn●● Marsh , bad in Winter , hurtfull in Summer , never good : nay , this comparison falls short , for thou hast sped well , if such friends prove not dangerously hurtfull , as well as helplesse . Have I not known some of them resemble the Snake , which when a kind Husbandman had taken out of the cold , and cherished in his bosome , and she had recovered her lively heate , and was grown lusty , singled out him ungratfully to trie her first sting upon ? or a Promotor , that in Lent eats flesh at your table , and yet is the first that accuseth thee to the Magistrate . If Ziba be waxed great under Mophiboseth , he will give him a lift fo●●ll he hath . A promoted Begger hath not seldome renounced his advancer . And what else can be looked for from them ? They cannot make conscience of civill duties , who make none of divine . If a man have cast off his God , he will easily cast off his friend . They that have broken their faith with him , will keep no faith with us , When Religion is once gone , humanity will not stay long after . I take leave of this point , with a caution . Reveal to such men no secrets ; for he that now loves thee dearly , may come to hate thee deadly : nor beleeve a word that they say ; for they are like Antigones , who never denied any sute , that was asked ; but withall , never performed any thing that he granted ; for what they promise when they are drunk , they forget when they are sober ; or like Saul , who being perswaded of David's worth and loyalty , sweares , as the Lord liveth he shall not die , 1 Sam. 19. 6. yet within four verses , for all his oath , he darts a Speare at him , intending to nail him to the wall ; and in the next verse , hee sends messengers to his house to kill him ; or like the Councell of Constance , who made promise to Iohn Husse of a conduct and safe return ; yet , like forsworn persecuters , put him to death . §. 32. OB . But here some of them will reply . That we lay the saddle upon the wrong horse , when we tax them for want of peace , love , and friendship ; in that the religious only shew inconstancy , by bidding farewell to their old friends and acquaintance , so soon as they embrace religion . Answ. To this is answered . First that constancy , except it be in the truth and in a good cause , is impudency : change in the vicious is as great a vertue , as constancy in the vertuous . The Almaines were praised for changing their ●●stomes , which were found to be but bad before , as Tacitus affirmeth . Constan●●● in things ill , is so far from b●ing a vertue , that it is an abs●lute vice . Of ●ings imperfect , change is the way to per●ect them . The Gentiles became be●●evers , the Iewes In●idels , Zach●us turnes from the world , Demas turns to ●e world , Paul turns an Apostl● , Iudas an Apostate : I would fain know , whe●her change in the Gentiles , Zacheus and Paul , was not as great a vertue , 〈◊〉 it was a vice in the Iewes , Demas , and Iudas ? Saint Paul was in constant indeed ; for to day ( as it were ) he breathed out ●reatnings and slaughter against the Disciples of Christ and to morrow he ●reacheth Christ in the Synagogue : what then ? Will any ( not debauc●ed ) cen●ure him of ficklenes●e for it ? nay , wil not all wise men think it a great honour to ●im , and commend him forshaking hands with the high Priests , and his fellow ●ursevants , when once hee heard that voice from Heaven ? Act. 9. 4. There is not any so near unto us , but i● he fall from God , wee may fall from ●im . It merits the name of wilfulnesse , when we will not admit of a lawful ●hang to the better . As Philocrates sported with D●m●sthenes : you may not marvell Atheni●ns , that D●mosthenes and I do differ , for he drinks water , and I drink wine : ● some laugh at us for being sober with Rhenis ; and we as much pity them , or being drunk with Canary . Again , they censure us of inconstancy ; we them ●f Impudency . Now in this case ●hen that is reputed ridiculous by one , which ●s accounted sage by another as wise ; what shall we do , but make Gods Word the umpier ? Wherefore , in all changes , I will have regard to these three things , God's approbation , mine own bene●●t , and the not harming of my neighbour ; ●nd then where the change is not a fault , I will never think it a disgrace , though the great exchange , the World , should judge it so . Even modesty , in some , is a vi●e ; when out of a weak flexibility of nature , man hath not courage enough , to deny the request of a seeming friend . If a man never abandoneth evill , until he abandoneth evil company , it is ●igh time to take courage : yea , the longer wee have been with them , the more need have we to hasten out of them . If this satisfie not , as the Emperor Frade●ick said to certain of his Minions , that we●e importunate to get into their ●ands the ancient demeasn of the Empire , that he would rather be accounted of small liberallity , then p●rjured ! even so had we , in this case rather be ac●ounted inconstant , then b● unconscionable . To the second part of the objection , I answer . That true love and friend●hip is only among good men . The wicked may talk of it , and one drunkard ●ay professe to another that he loves him as well as himself ; and therein speake ●ruth , for , saith Augustine most elegantly , to such an one , thou lov●st thy self , so as thou wilt destroy thy self ; and thou wilt destroy him whom thou lovest as ●hy self ; yea , better then themselves ; for you shall have one Russian salute ano●her , with , God save you Sir , but after some strange attestations , swear away ●imself with , God damn me Sir : now how can any wise man think him a friend , ●hat is his own enemy ? hee that is evill to himself , to whom will he be good ? But see the depth of such a mans love , and whether it be not to damn thy bo●y and soul everlastingly . S. Ambrose tels us of one , who solicited a godly woman to incontinency , saying , he infinitely loved her : she answers , if you lov● me so well as you seem , put one of your fingers into the flame , till your fles● be burnt off : he rep●ys , that was no part of love in her to require it : yes ▪ said she , if yours be love , to cause both my body and soul to be burnt in he●●fire , for ever , which by conseque●ce will follow , if I yeeld to your request , and take your counsel . Oh that thou hadst the wit to answer the drunkard , when he tempts thee , thus . Indeed there is a kind of agreement , which is st●engthened by sin it self : as if one ●ee the keeper of a wench , his secrecy is bought for ever . But all this while , if one call another , friend , it is but to give him a nick-name , whereof he is not guilty : for true friendship is so sacred , holy , and pure , that it will not be used in evill : which made Pericles , when he was desired by a friend of his , to aide him with false witnesse , answe● , that he would b●friend him as far as the Altar , meaning so far , as stood with piety and religion , or his duty to God , but no further ; and Phocion refuse to help his son in law Cariles in judgment , being accused for bribery , saying withall , that he had made him his frien● and alli● in just and reasonable matters , and in them only ; and this likewise made Papini● an , a Pagan , ( being commanded by the Empe●or Car●●alla , whose Steward and familiar he was ) refuse to defend an unjust cause , ( as Marcellinus records ) and thus it fares with all that are truly religious . There is not any one ( quoth the sincere Christian ) either in blood , or otherwise so near unto me , but if he fall from God , I will fall from him : why ? our Saviour Christ hath taught me , both by precept and example , that I should acknowledg none ( so as to be led by them ) for my brother , sister , or mother , but such as do the will of my Father , which is in Heaven , Matth. 12. 46. to 51. Whereas on the contrary , in things lawfull , nothing rivits hearts so close , ●s religion : it unites them together as gl●ws doth 〈◊〉 together : it makes a knot , even between such as never saw one anothers face , that Alexander can not cut : yea , Tyrants will sooner want invention for torments , then they with tortures be made treacherous . How many have chosen rather to embrace the flams , then to reveal their companions , and b●ethren in Christ ? There is no friendship like the friendship of faith . There is Amor , among Beasts ; Dilectio , among Men ; Charitas , among Christians , that is their peculiar : nature , makes husband and wi●● but one flesh ; grace makes them even one spirit : and it is a question , w●ether naturall Parents are to be●loved above spiritual : we know that Christ preferred his spiritua● kindred , to that of the flesh : and m●jor est connexio 〈◊〉 quà● sanginum , saith Beza , Why s●ould we love them more , that brought us into this sinfull and miserable world ; then those , that b●ing us into a better world , where is neither sin , nor misery ? Why them , that live with us on earth but a while ; equall to them , that shall live with us in H●aven for ever ? But to go on . Surely , as grace in her self is far above nature : so is she likewise in her effects ; and consequently , unites in a far more ●urable bond . Christians hearts are joyned one to another , with so fast a gl●w , that no by respects can s●ver them : as you may see in that paire of friends , Ionathan and David : non● had so much cause to disaffect David , as Ionathan ; no●e in a●l Israel , should be such a looser by David's successe , as he ; Saul was sure enough setled for hi● time , only his successor should forgo all that which David should gain ; so a● none but David stands in Ionathan's way to the Crown ; and yet all this can , not abate one dram of his love . As also in Ruth and Naomy , whom nothing , but death , could part , Ruth . 1. If you will see other examples , look Rom. 1. 10 11. 1 Thes. 2. 17 , 19. 20. Galathians 4. 18 , 19. Act. 20. 37 , 38. and 16. 15. Luke 4. 42. 2 Kings 2. 4. 9. and 4. 9 , 10. As grace is the greatest attractive of love ; so is it the surest bond ; it is like varnish , that makes ●eelings not only ●hine , but last . Where God uniteth hearts , carnall respects are too weak to dis●ever them ; since that which breaks off affection , must needs be stronger then that which conjoyneth it , and why doth S. Iohn use these words , once to the elect Lady , 2 Iohn 1. 2. and again to Gajus , 3 Iohn 1. whom I love in the truth , but to shew , that to love in the truth , is the only true love ? Indeed , religion is the surest cement of all societies : the loser joynts of all naturall and civill relations , are compacted and confirmed by the sinews of grace and religion : and such a lose joynted friendship cannot hold long , which wants the nerves of religion . Wherefore give me any foe , rather then a resolved Christian : no friend unlesse a man truly honest §. 33. BUt here it will be objected . That we hate and contemn all , who are not like our selves : that we remember them so much to bee sinners , that , in the mean time , we forget them to be men and brethren . I answer . This were to dash the first Table against the second ; whereas they are conscious of both alike . A charitable heart , even where it hates , there it wisheth that it might have cause to love : his anger and indignation against sin , is alwayes joyned with love and commiseration towards the sinner , as is lively set out , Mark . 3. 5. and Philippians 3. 18. where S. Paul tells us of them ( weeping ) tha● are enemies to the crosse of Christ : and Mar. 3. 5. That our Saviour , while he looked upon the Pharisies angerly , mourned for the hardness of their hearts . Zeale is a compounded affection of love and anger . When Moses was angry with the Israelites and chid them sharply ; at the same time he prayed for them heartily . And Ionothan , when he was angry with his Father , for vowing David's death ; did still retain the duty and love , both of a S●n to his Father , and of a subject to his Soveraign . A good man cannot speak of them without passion , and compassion : yea , they weep not so much for their own sins , as we doe , ( according to S. Chrysostome's example ) O that our prayers and tea●es could but recover them . Those that are truly gracious , know how to receive the blessings of God , without contempt of them who want ; and have learned to be thankful , without overliness ; knowing themselves have been , or may be , as wretched and ●ndeserving , as S. Augustine speaks . A true Christian can distinguish be●ween persons and vices ; offenders , and offences ; and have no peace with the ●ne , while he hath true peace with the other ; love them , as men , hate them , ●s evil men ; love , what they are , not what they do ; as God made them , not ●s they have made themselves ; not so hate , as to be a foe to goodnesse ; not so ●ove , as to foster iniquity . It is a question , whether is worst of the two , to be vices friend , or vertues enemy . Now saith Augustine , He is not angry with his brother , that is angry with the sin of his brother : yea , if we hate the vices of a wicked man , and love his person ; as the Physitian , hateth the dis●ase , but loveth the pe●son of the diseased ; there is nothing more praise worthy , as saith the same Father . And another , It is the honest mans commendation to contemn a vile person . And another , I know no grea●er argument of goodnesse , then the hatred of wickednesse , in whomsoever it resides : yea , David makes it a note of his integrity , Psal. 31. 6. and 139. 21. 22. and 26. 4. 5. and in Psa. 15. He is bold to ask the Lord this question ; Who s●al dwel in thy tabernacle , who shal rest in t●y holy mountain ? the answer he receives is this , 1. He that walketh uprightly , and worketh rightousness . 2. And speaketh the truth from his heart . 3. He that s●andereth not with his tongu● , nor doth evil to his neighbour , nor receiveth a false report against his neighbour . But the fourth is , Hee , in whose eyes a vile person is contemne● , while hee honoureth them that fear the Lor● : and he cannot be sincere who doth not honour vertue in rags , and loath 〈◊〉 , though in a robe of State . So that , as the Prophet asked Ichosophat 2 Chron. 19. 2. wouldst thou help the wicked , and love them that hate the Lord ? it may be deman●ed ; ●hould Christians be friends with them who are enemies to the Cross of Christ ? no , no . And yet to the men , separate from their manners , we have no quarrel , but with them better , then they either wish to us , or to themselves . Indeed , it we should contemn them , as they think we do ; it were but a just recomp●nce of their folly and wickednesse : for as one speaking of the poverty of the pu●se , saith , that poverty is justly contemptible , which is purchased by following of vice : so may I , of the poverty of the mind ; that poverty of wit and g●ace is justly contemptible , which is purchased by a wilfull rebellion against God , and the great means of knowledg and grace which we enjoy . To concl●●e this point , we think it 's better to leave them , and be thought proud , wrong●ully ; then stay with them , and be known bad , certainly . §. 34. AG●in , some will alledg , we giv●offence to them that are without , which is contrary to the Apostles precept , who saith , Give none of●ence , neither to the Jews , nor to the G●ecians , nor to the Church of God , 1 Cor. 10. 32. as they will make a crooked staffe serve to beat a Dog , when a streight 〈◊〉 ●●nnot be ●ound . Nothing but ignorance is guilty of this scruple : for the offence is only taken , 〈◊〉 given : and herein they pervert the Apostles words , touching offences , as Pharaoh's se●vants did the same word , when they said unto their Master conc●●ning Moses , How long shall he be an offence unto us ? Exodus . 10. 7. for 〈◊〉 meaneth in that place , only such offences as are contrary to the doctrine of the Gosp●l , as he hath expounded his own meaning , Rom. 16. 17. And if nothing might be done , whereat wicked men are offended , then the word of God must not be preacht , nor his holy and divine precepts walked in , yea , Christ must not have come into the world to redeem it , for he was to the Iews a stumbling block , and to the Greeks foolishness , 1 Cor. 1. 23. But all which God hath commanded must be done ; and all which he hath left , indifferent , may be done , and none may , or ought to censure the doing of it . The precept is plain , one believeth that he may ●at of all things ; and another which is weak ●ateth herbs , saith the Apostle , and what followes ? let not him that ●ateth , despise him that ●ateth not ; an● let not him that eateth not , condemn him that eateth ; for God hath received him , Rom. 14. 2. 3. If I know the thing to be good , and that I do it to a good end , what care I for their idle misconstruction ? morally good actions must not be suspended , upon danger of causelesse scandall : in things indifferent and arbitrary , it is fit to be ove●-ruled by feare of offence : but if men will stumble in the plain ground of good ; let them fall without our regard , not without their own pe●ill . Now that the Cuckoe may acknowledg this for her own egg , notwithstanding the hath laid it in the Doves nest ; let the men of the world know , that it is not an offence given by us , but taken by them ; yea , they first give an offence to us by their ungodliness , and after take the just reward of the same , namely , to be excluded our society for an offence , : wherein they imitate Athanagoras , who ( as Tully reporteth ) would alwayes complain of his punishment , but of his fault he would say nothing : or Adam , who was ashamed of his nakednesse , but not of his sin : wicked men are neither sensible of doing injury , nor patient in suffering for it . It 's a rule of justice , that what men deserve , they should suffer : yea , in this particular case , Gods rule is , if thou take away the precious from the vile , thou shalt be according to my word , Icr. 15. 19. And we would have them suffer this exclusion no longer , then till they deserve it no more : let them return unto us , ( do as Themisto●les , who being in his youth vicious and d●boyst , afterwards made the world amends , by his brave exploits ) and we will return unto them , keep them company , account them true friends , good men : otherwise we have an absolute prohibition from God himself , Ier. 15. 19 , let them return unto thee , but return not thou unto them . And good reason there is for it , in a musical instrument , the strings that be out of tune , are set up , or set down to the rest ; but the strings that be in tune , are n●ver stirred , nor medled with : though indeed I might have stopped their mouths with this very question , whether is better to obey God , or humour sensual men ? As our Saviour Christ stopt the high Priests mouths , when they asked him , by what authority he cu●sed the fruitlesse Fig-tree ; cast the buyers and sellers out of the Temple , &c. by demanding of them , whether Iohns baptisme was from Heaven , or of men , Mar. 11. 29. But in case they will not return unto us , we had rather offend each of them once , then our selves every day . It is pity that ever the water of baptisme was spilt upon his face , that cares more to discontent the world , then to wrong God . They are unjust and over partial , that will go about to exact from us , that which we owe not , with more rigor then they will exact from themselves , that which they owe . And so I have given you the reasons , why such as are , or desire to be conscionable and religious , break off company with them ; and vindicated the most usual exceptions against it . I will now make some use of the point ; and so leave it for them to chew upon . §. 35. 1. TO sum up all in a word , or lay all these grounds and motives together If we endanger our selves , our lives , our estates , loose our credit , our peace , our time , by frequent associating with ungodly men , and can no way expect their love and friendship ; be sure you come not ( or at least stay not ) in their company . It is not safe venturing among them , in confidence of our own streng● ; no more then it is to consort with cheaters , in hope that they will not cozen us . Dead fire , we know , being stird up , will burn a fresh : and 〈◊〉 , like a candle new put out , is soon kindled again ; If Sathan but blow upon it , the own heat is enough to enflame it . No , venture not thy self , though thou hast once , or twise come off clear from them ; Sampson could withstand his wives temptation seven dayes , but at length , by her importunity , she prevailed with him , Iudg. 14. Over many in this case are like to sick men , who when they have had a good day , or two , think themselves presently well again ; so they make bold to put off their Kerchifes , to put on thinner garments , and to venture into the fre●h ayre ; whereupon follows unrecoverable relapses . Wherefore take heed , or if thou dost keep them company , it is an argument , that thou art sick of their disease , idlenesse . And of this 〈◊〉 so much . 2. If wicked company are so insectious , that they will work a consumption in any mans vertues , that is dayly conversant with them , and waste them from an 〈◊〉 , to a dram ; from a dram , to a scruple , to a grain , to nothing , so that he may ●ay with Christ in the croud , who hath touched me , for I feel vertue gone out of me ? Let us be ( as Seneca adviseth ) more circumspect , with whom we 〈◊〉 and drinke , then what we eate and drink . He that hath money , will beware of theeves : if you have any grace venture it not among these ri●●ers : 〈◊〉 , art thou inclined to pray ? they will tempt thee to play : wouldst thou go to a Sermon ? by their perswasion , the Tavern or Theater stands in the way . But alasse ! if others tempt thee not , thou wilt tempt others : temptation needs not stan● like a Tavern-bush , in thy way , for thou wilt invite thy self , hunt after temptation . 3. Is every man busie in dispending that quality , which is predominant in him ? And can we converse with none but will work upon us , and by the unperceived stealth of time , assimilate us to their own customs ? will two friends , like two brands set each other on fire with good , or ill , when one alone will go out ? will a streight twig , if it be tied to a crooked bough , become crooked ; or a crooked twigh , become streight , if it be tied to a streight rule : as Peter denied his Master amongst the Iews , whom hee con●est among the Apostles ? Then keep company , but let it be with such as may make thee better ; flie evill society , least their kind words so work upon thy yeelding nature , that thou knowest not how to deny : they are such as have taken the Davils oath of Allegiance ; and thou hast small hope to prevail with them to good . A certain King ( as St. Augustin reports ) being hard favoured , and fearing least his Queen should bring forth children like himself ; got many faire and beautiful pictures , which he caused her steadfastly to behold every day : go thou and do likewise , be conversant with good men , and in good things , and thou shalt do that unbidden , which others can scarce do compelled by the Law , as Aristotle speaks of the study of Philosophy . O what an happy thing it is to converse with the vertuous ! their gracious words , or holy examples , will be sure to stir up the gifts of God in us ; they will either adde something to our zeale , or something to our knowledg : the society of Prophets , is able to make even a Saul prophesie . The sight of others falling heartily to their meate , brings on our stomacks : yea , if we have no gifts to stir up , their communion cannot but leave some tincture behind it , if not of Piety , yet , at least , of a good profession , and some inclinableness . If Saul ▪ had not had a good and discreet companion , when he went to seek his Fathers Asses , he had returned back as wise as he came : but now he is drawn into counsel with the Man of God , and heares more then he hoped for , 1 Sam. 9. 6. The messengers of the same Saul , when they lived in the Court , were ( as is likely ) caried away with the swinge of the times , and did apply themselves to their Masters ungodly practises , as appeareth in their going to apprehend David , that Saul might kill him : yet were they no sooner in company with the Prophets , in Nayoth , but their minds were changed , and they likewise prophesied , 1 Sam. 19. 20. Ob. But say some of Bacchus his fooles . I keep company with brave fellows , that are generous , free , bountifull , &c. Answ. Alasse ! thou dost but slander him with these titles . He is a pround , ignorant , inconsiderate Asse , that fears he is not loved , unlesse he be lose and scattering ; that strives so to be like a god in bounty , that he throws himself into the lowest estate of man . He that gives to , and spends upon all abundantly ( which is for none to do , but him that hath all ) he that had rather keep company with the dregs of men , then not be the best man : he that ravels our a spacious fortune upon flatterers ; he that out of vain glory will be worship't and kneed , to the spending of a fair inheritance , and then ends his dayes in lewdness and contempt ( as what is it , that ambition will not practise , rather then let her port decline ) he is a foolish Steward , that thus showers away in one year , what his ancestors have been gathering twenty : yea , he is a mad man , that makes his kindness to others , prove cruelty to himself , and all his posterity . Ob. Again , others are all for mirth , they keep company at the Tavern , with none but curious and quaint wits , eloquent Poëts and Orators ; now ask them , as Manoah did Sampson , Is there never a companion for thee among thy Brethren , the people of God , that thou must associate thy self with these of uncircumcised hearts and tongues ? They will answer . Give me only these for my companions , for they please me . Answ. Can none please thee , but such as displease God ? dost thou not know , that who so will be a friend to such , makes himself the enemy of God ? Iames , 4. 4. or art thou ignorant , that pleasant wits , viciated in accustomed lewdnesse , with sweet tunes entise men to destruction ; as is morald in that fiction of the Sirens , they delight the sense , but slay the soul : and will any man poyson his body , to please his taste ? or go into an infected house , to fetch out a rich suite ? Or put his finger into a firy Crusible , to take out gold : It 's true , like Jugglers and such as play trickes of Legerdim●in , they will deceive us with a kind of pleasure and delight : but is it any priviledg for a man to be tickled to death , that so he may dye laughing ? Their discourse may be resembled to the fruit that undid us all , which was fair in sight , smooth , in handling , sweet in ●aste , but deadly in effect : or to the Clarian water , which made men eloquent , but withall ●hort liv'd : or the gifts , which those Elfes called Lamiae , used to present unto children which made so many as accepted of them loose their comlinesse for ever after . And he that much affects their company ( being an honest man ) is just like that free Citizen , that so doted on a ●emale slave , that hee would needs marry her ; though by that match , he were sure , ●y the Law , to become a slave with her . He overvalues the drunken and reeling love of these men , that buyes it with the ruine of himself , his estate , and family . Wherefore , as in Meats , we do not only stand upon pleasantness , but wholesomnesse : so let us regard wholesomnesse as well as pleasantness , in our discourse and company . A good man can lend nothing to the increase of mirth in wicked company : and he that will not lend , let him take heed of borrowing . §. 36. FO●rthly , If thou wouldst neither be intised nor enforced to pledg them , in any of their wicked custome●s , divorce thy self from all acquaintance and so , 〈◊〉 with the vicious , yea , entertain no parly with them . 〈◊〉 are some vices of that nature , that they cannot be vanquished but by avoiding ; such is fornication , flye fornication , saith the Apostle , 1 Corinth . 6. 18. that is , flye the company of fornicators ; for to be in a lewd womans company , saith Salomon , and depart innocent ; and to take fire in a mans bosome , and not singe his cloaths ; or go upon live coles , and his feet not be b●rnt , are equa●ly possible , Prov. 6. 27. 28. such is the frailty of mans nature , that if the eye but see , or the ear hear , or the hand but touch a whorish woman , the heart will go nigh to catch , and take fire , verse 29. And thus it fares with this sin , bid a man conso●t a while with drunkards , and depart from them innocent , you may as well put a match to dry powder , and forbid it to take fire , except he be very well stayed , and of better governd affections then ordinary . It is not safe to commit a little Wherry to the Seas violence . A stick that hath once been in the fire , much mo●e a Torch newly extinguisht , being forthwith put to the flame , will soon be kindled again . Wherefore keep out of the reach of thy vicious acquaintance , and if they becken thee one way , be thou sure to take the contrary , at least ente●tain no parley with them . When Castles once come to a parley , there is great fear they will yeeld : and gates that are alwayes open , will sometimes admit an enemy . No disputing with Sathan , or his deputies : when our first Parents fell to arguing the case with that old Serpent , though in the state of innocencie , when they had wit at will , and their reason at command , they found him too hard for them : how much more too weak shall we find our selves , that now are as we are ? surely , we are like to lose all , if once we enter into disputation with that old Sophister , and crafty Fox , after the experience of six thousand years almost , and when our own flesh ( which is the greatest both deceiver and dissembler in the world ) is become his cunning solicitour . Alasse ! he desires no more then to be heard speak ; for grant him but this , and he will perswade thee to believe , even contrary to thine own knowledg : as how easily did he perswade Eve , by himself : and Adam , by her , ( when they gave but ear to him , ) o believe what he spake , though they had heard God himself say the contrary , but a little before ? Gen. 2. 17. and if in ocency found no means of resistance , what hope have we so extreamly degenerated ? And indeed , why do we pray not to be led into temptation , if we lead our selves into temptation ? If we will not keep our selves from the occasion ; God will not keep us from the sin : and if God do not keep us , we cannot be kept : we cannot , we will not choose but fall . Wherefore 〈◊〉 the society of evil men , as Ioseph shunned the society of his Mistresse , and leave them that leave God , as Noah did the old World , and that by Gods commandement , Gen. 7. 1. 7. and Abraham the Cana●ites , Gen. 12. 1. and 〈◊〉 the Sodomites , Gen. 19. 17. and Israel the Egyptians , Exod. 12. 37. 41. and M●ab and Ammon , Numb. 27. 1. 2. 3. 16 17. §. 37. BUT is it warrantable , may some say , to separate from our old acquaintance , ( being vicious ) and other the like company ? Not totally ; for then we must go out of the world , 1 Cor. 5. 10. nor from any in all cases ; for then we must separate ●●om the publike assemblies : nor in regard of civil society , and necessary commerce ; for this were to unglue the whole worlds frame , which is cont●xted only by commerce and contracts , there be certain wise uses to be made of them , for our convenience or necessity , which need not , yea , must not be forborn : as wherefore serves discretion , but that ( as a glasse window ) it may let in the light , and keep out the winde ? Neither can wicked men , in this ●ase , be avoided : but so long as we are in this World , we must converse with men of the World : and we know it is lawful enough , in tearms of civility , to deal with infidels , yea , even the savage Cannibals may receive an answer of outward courtesie . If a very dog fawn upon us we stroke him on the head , and clap him on the back , much lesse is the common bond of humanity untyed by grace ; disparity in spiritual professions , is no warrant for ingratitude : yet a little friendship with such , is enough ; the lesse communion with any of Gods enemies , the more safety : and sure I am , that those who affect a familiar entirenesse with such , bewray either too much bol●nesse , or to little cosncience . Yea , we may not only converse with evil men , but communicate with them also without harm , so it be not in evil things : as in the Sacrament the unworthy receiver eateth and drinketh damnation to himself , sibi , non tibi , to himself , not to thee . But as touching a familiar entirenesse , and leagues of amity , that they are unfit , unwarrantable , dangerous , is easie to prove . As what saith the Holy Ghost by S. Paul . ? We● comman● you brethren , in the name of our Lord Iesus Christ , that ye with draw your selves from every brother that walketh inordinately , and not after the instruction which ye received of us , 2 Thes. 3. 6. And again , speaking unto the converted Ephesians , touching others among them who were whoremongers , unclean persons , covetous men , and idolaters , he saith , be not companions with them , Ephesi . 5. 5. ● . And lastly , in that case of the incestuous Corinthian , he doth not only excommunicate him , but makes a rule upon it , that if any one , which professeth himself a Christian , shall live in any scandalous co●●se , that they shall not afford him so much as civil and familiar converse , 1 Corinth . 5. 11. If any man that is called a ●rother , saith he , he a fornicator , or covetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such an on eat not . Mark this all ye swinish drunkards and beastly livers , that God-dischargeth us your society . But to proceed . Why was that Law enacted , for the strict avoiding of Leprous persons ? it was not the body only that was herein respected , by the God of spirits ; those that are spiritually contagious must be still and ever avoided , they must be separated from us , we from them ; they from us , by just censures ; or if not , we from them , by a voluntary declination of their familiar conversation : or if they can joyn our heart to theirs , they will disjoyn it from God ; to let passe Saint Pauls charge , 2 Corinthians 6. 17. come out from among them , and separate your selves : And that of the Angel , Revelation 18. 4. come out of her my people , which especially have relation to Idolaters : see what hath been the practise of Gods people since Noah , Lot , Abraham , and Israel , which have been alledged already . Doth not David say , I have not sate with vain persons , neither kept company with the dissemblers . I have hated the assembly of evill doers , and will not company with the wicked , Psal. 26. 4. 5. And was not Ioseph , whom the Holy Ghost stilleth a just man , fully minded ( before the Angell forbad him ) to put away Mary , after he was betrothed unto her , when he but supposed her to be dishonest ? Matthew 1. 19. And was not all this , to shew us what wee should doe in the like cases ? Wherefore , let us tread in their steps , and say with a worthy Divine , though I may have many bad acquaintance , yet I will have no ba● companions : for even the tame beasts will not keep with the wild ; nor the clean dwell with the leprous . But above all , let us keep no drunkards , nor swearers in our houses , Psalme 101. 4 , 5 , 6 , 7 , 8. no , nor scoffers , Ismael must be turned out of doors , when he once fals a jeering of Isaac : and indeed if we do , it is a shrewd suspition we are not sincere our selves : for grace , as it is resembled to heat , so like heat , it gathereth together things of one kind , separateth things of a contrary nature , as drosse from Gold . In fine , if they have forsaken all honesty and good conscience , it is time for us to forsaken them : if they depart from vs , in the foundation of faith and good works ; let us ( as justly wee may ) depart from them , in the building of brotherly fellowship : they build on the sand , let us build on the rock : yea , if they forsake the right way , we must forsake them , or Christ will forsake us . But least all that hath been said , should not be sufficient to perswade thee ; behold heer the drunkard deliniated , and that will certainly aff●●ght thee from consorting with a fiend so foul and filthy , so ugly , and loathsom : which if it do , I hope some good man or other , will stick it upon every post : that all may be 〈◊〉 in amored , with this worst then beastly abomination . ●●e Drun●●d is a ●●nge Chi●●●a , more ●●●gious ●●●n any ●●ster ●●g . in Visage a man , but a Broth●us . Heart , a Swine . Head , a Cephalus . Tongue , an Aspe . Belly , a Lumpe . Appetite , a Leech . Sloth , an Ignavus .       a Jer●●e . Goate . Siren . Hyaena . Panther . for Excessive devouring . Lust . Flattery . Subtilty . Cruelty . in Envying , a Basiliske . Antipathy to all good , a Lexus . Hindering others from good , a Remora . Life , a Salamander . Conscience , an Ostrich . Spirit a Devil 1 in surpassing 2 in tempting 3 in drawing others in Sinne . to Sinne . to Perdition . even the most despicable peece of all humanity , and not worthy to be reckoned among the Creatures which God made . And so much for defence against what they do , which may be avoided . If you would have as much against what they say . which must be endured . ●●ade a late Treatise , called , THE VICTORY OF PATIENCE . Or if any would have the foregoing part of this Soverain Antedote : let ●●m inquire for Sin Stigmatized , or The Drunkards Character with which it ●ound , and in a larger letter . Likewise at Iames Crumps , in Little Bartho●ewes Well-yard : they may have several peeces , of sundry the most needfull ●ects , composed for the common good by the same Author . FINIS 
A31097	----	A reviving cordial for a sin-sick despairing soul in the time of temptation the same being an extract of the unworthy authors experience of the particular following ... / by Ja. Barry ... Barry, James. 1699 Approx. 175 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A31097 Wing B971 ESTC R16318 12100351 ocm 12100351 54102 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 0 1.0 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 1, no. A31097) Transcribed from: (Early English Books Online ; image set 54102) Images scanned from microfilm: (Early English books, 1641-1700 ; 856:26) A reviving cordial for a sin-sick despairing soul in the time of temptation the same being an extract of the unworthy authors experience of the particular following ... / by Ja. Barry ... Barry, James. [10], 133 p. Printed for the author, London : 1699. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Attributed to Barry James cf. BM. (from t.p.) I. The miraculous preservation of his bodily life, from the many deaths and eminent dangers which threatned it, while in a state of nature -- II. The method God took with him in awakening him to look into, and to mind soul concerns, when about fourteen years of age -- III. How the spirit of bondage took him, and what fearful work it made in his soul -- IV. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temptation -- Early works to 1800. 2006-04 TCP Assigned for keying and markup 2006-04 Aptara Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A REVIVING CORDIAL FOR A Sin-sick Despairing SOUL , In the Time of TEMPTATION THE Same being an Extract of the unworthy Authors Experience of the Particular following . I. The miraculous Preservation of his Bodily Life , from the many Deaths and eminent dangers which threatned it , while in a state of Nature . II. The Method God took with him in awakening him to look into , and to mind Soul concerns , when about Fourteen Years of Age. III. How the Spirit of Bondage took him , and what fearful Work it made in his Soul. IV. How the Spirit of Adoption succeeded the Spirit of Bondage , healing and binding up the deep Wounds Caused in his Soul thereby . C●●● , and hear all ye that fear God , and I will declare that he hath done for my Soul , Psal . 66. 16. I will Praise thee , for I am fearfully and wonderfully made , marvelous are thy Works , and that my Soul knoweth right well , Psal . 139. 14. By Ja. Barry , an unworthy Minister of the Gospel . London , Printed for the Author . 1699. To his very much Respected , and highly Honoured Friend , Mr. Nicholas Skinner , Merchant of London . Worthy and Honored Sir , THE laudable Character given you by some Ministers of Christ : and other good Souls , now ( I Charitably hope and believe ) Praising God in Glory : Especially , the experimental tast I my self have had of your goodness , ( since Providence made me so happy in your Acquaintance ; ) hath Encouraged me to prefix your worthy and deserving Name to this small Tract ; whose design and chief tendency is , to encourage poor dejected Souls ( under the hidings of God's Face , ) to cast themselves on that ( never failing ) goodnss of God ( in Christ , ) untill God's set time for Deliverance comes . And also , to stir up experienced and grown Believers , to a becoming Adoration , and Praising of that Adorable Name , and Wonder working Providence of the Glorious and Tremendous Jehovah ; which hath so conspicuously appear'd , in the Deliverance wrought for me , his poor nothing Creature , ( both for Soul and Body , ) and who am to this very Day ) kept alive , and upheld by that Divine Manutenency of his own , to the great Admiration both of my self and those godly Souls who know my present Circumstances ; and Gods dealing with me . I have been ( for several Years past ) more than ordinarily Importun'd , both by godly Divines , and such Zealous working Christians as your self , to Publish , what ( now ) I have presumed to Dedicate , to so dear and well deserving a Friend , as you are well known to be , both to God's Truth , and such ( as in any measure ) bear the Blessed Image of his Son. The principal Motive of their importuning me to Publish this , was the strange Influence , the Relation hereof ( from my own Mouth ) had upon their own Spirits , the effects whereof they were not able to hide ; the Tears of Joy gushing out ( surprizingly ) from their Eyes ; with both Eyes and Hands lifted up to Heaven , wondering at , and Adoreing the Wonders of God , in my Case : Professing and declaring , that ( in all their time ) they had neither heard , nor known , so much of the goodness and Grace of God , vouchsased to a poor lost and undon sinner , as was shewn and vouchsafed to unworthy me ; Which occasioned several of the godly Ministers , especially , Mr. Noah Bryan , Mr. Timothy Taylor , Mr. Samuel Mather , and the dear Mr. Nathaniel Mather , ( all now with Christ ) to profess , that they never heard of , or knew any Sinner come so near to Paul ( as touching God's method , and way ; of Working upon , and dealing with him , in , and after his Conversion ) as I did . And therefore they ( unanimously ) agreed ( in Judging ) that to Publish the same , was my Duty . The which , they doubted not ; would be greatly useful , and that both to Saints and Sinners on sundry accounts . The sincere and upright Hearted Nathaniel Mather ( late of Pinners-Hall , ) hath ( several times ) chid ; me for my backwardness to so necessary and useful a Work ; and a little before his Death , he at me again about it , examining into the Grounds of my backwardness herein . To whom I reply'd , Sir , There are two things which ( hitherto ) have kept me back from Publishing this my experience , and how much of Satan there may be in it , I cannot determin . The First is , The difficulty which attends my setting down ( in Writing ) the working of the Spirit of Adoption , in doscovering and applying Christ unto me , the Remembrance whereof , doth so swallow me up , and melt me , that I am not able to see my Paper for the Tears of Joy , which obstruct my Visive Faculty . To which he Reply'd , that it was pitty any thing should hinder me in so good ( and useful ) a Work. The Second is , the fear Lodg'd within me , of Peoples not Crediting the Relation I shall give hereof , in case it were Printed ; For , ( said I ) the greatest part of Professors are so great strangers to the nature of true Regeneration , ( especially when wrought in a Sinner , in the way and method God took with me ) that they will rather suspect , and question the truth of what I relate , than Praise God , ( or improve the same for their own good , or Spiritual advantage ) for the same . To which , Reply was made , That Satan was always ready to obstruct any good Work which hath the least tendency to God's Praise , or the good of Souls . Since his departure , the fresh Remembrance of the Importunities of the Worthies above Named , together with the repeated Solicitations of several godly , zealous Christians ( yet living , ) have prevailed with me , to beat my way through those Difficulties which lay before me , leaving the Issue ( of my present undertaking ) to the powerful Providence of God , to make the same successful , in what it is designed for . And begging ( most heartily ) your Pardon , for the method I have taken , in acknowledging the great Kindness , and Respect shewen ( by your Religious and truly Generous self ) to the meanest and most unworthy of Christ's ( Dispised ) Ambassadours ; the which ( I doubt not ) you will find Recorded in Heaven ( by my Lord and Master , ) as an evident proof of your Faith in , and unfeigned Love to Him , and his Cause and Interest , here on Earth . Let not ( Dear Sir ) the disadvantages under which I lye ( on account of the slanderous Reproaches heaped on me , by malicious Spirits , lessen your hope of the glorious Recompence ( of Reward ) promised ( by him that cannot lye ) to all your Works and Labours of Love exprest to me , and others of Gods Children , for the Sake of Christ . He that will take notice of a cup of Cold Water given to a Disciple , in the Name of his Disciple , will ( I question not ) Record in Heaven , the refreshing Wine I have drank at your Table , ( more than once ) and the Silver and Gold sent me , and given me by your self , whereby both I and my distressed Family , have been kept from sinking into the Dust . And albeit , I should ( at the great day of Judgment ) appear to be a Cast away from Christ , of which ( through Infinite Grace ) I am no more afraid , than I am afraid that God can cease to be , what he is . Yet your Integrity and Uprightness ( in what you have done to me , for Christ's sake ) will be , not only made known , but graciously and abundantly Rewarded . ( and if I mistake not the design of Providence , which hath put me upon fixing my thoughts on your self , as the fittest and most deserving Person to whom , to Dedicate this small Extract , of the large experience I have had of God's Incomprehensible goodness , and Infinite All-Sufficiency , in saving a lost Sinner ) . I look on this Dedication to be ( as it were ) a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fore-runner of Christ's ( openly ) acknowledging and rewarding those your Acts of Love , and Pitty so secretly done to him , in the Person of me the poorest and unworthiest of his Representatives here on Earth , according to Prov. 19. 17. Mat. 6. 4. Mat. 25. 45. Heb. 6. 10. The Searcher of Hearts , knows I am far from flattering you , in what I say ( of you ) in this Dedication . He who hath so ( abundantly ) blest you with a comfortable Estate here , and hath enricht your brave and generous Soul with such a Stock of Heavenly Wisdom , and saving Grace , as keeps you from swelling with Pride and Conceit , of what he hath made you , Perfect his own Blessed work begun in you , to the Day of Christ . And that the same may be the Portion of your Virtuous and Religious Consort , and your Dear Off-spring , is the Cordial wish , and shall be the hearty Prayer of ( Dear and Honoured Sir ) your ( dearly Loving , and highly obliged ) Friend and Servant , in the best and strongest of Bonds ( viz. ) Gospel Love. James Barry . A Reviving Cordial , FOR A SIN SICK DISPAIRING SOUL , In the time of TEMPTATION , &c. CHAP. I. Sheing the strange Works of Providence , in preserving me from the mauy Deaths which threatened me . THE First of the many Wonders which the Adorable Providence of God effected , in preserving me from Death was , as follows . Being put out to Nurse , to an Irish Papist , in the times of Trouble , before Ireland was Reduced . My Nurse about the latter end of the Month of January , ( fearing ( as she at least pretended ) the Rage of the Irish Soldiers , least they should Inhumanly Butcher me ; or rather , kill her self ; and Husband , for offering to Nurse a Hereticks Child , ( as they called me ) cast me out upon a Dung-hill in a great Snow , where I had ( undoubtedly ) Perished , had not Providence sent Relief in the very nick of time , which was thus effected . At the same time , when I lay in that most deplorable Condition in the Snow , no ( Eye pittying me , ) there was a Servant of my Fathers down in the Country about Concerns of my Fathers , who as he was returning Home , declining the Road , which was his proper Way ; takes another way , which directly led him through the Village where I was , he not ( in the least ) knowing any Ground , or Reason why , or wherefore , he should leave the High and Common Road , to pass through that Village ; but finding in himself a strange Impulse upon his Spirit , he gave way . And as he passed through the Street , between the House from whence I had been Cast , and the Dung-hill where I lay ; hearing a most Lamentable and Piteous Cry of a young Infant , ( as he apprehended ) out of Doors , stops his Horse to see where the Infant lay , but the Snow being deep , and it Snowing a pace , he could perceive nothing . But following the Voice of the Cry , he was led to the place where I lay ; he forthwith knocks at the Door next to the Dung-hill , to enquire after the cruel , and unnatural Mother of that poor dying Infant on the Dung-hill , or to entreat somebody , to take Pitty on so despicable an Object . On this , my Nurse informs the Man whose Child I was , with the whole of my circumstances , no sooner had he understood whose I was , but he runs to the place where I lay , takes me up , lapping me in his Cloak , and brings me Home to my Parents , fifteen long Miles , without the least Nurture either of Breast or Spoon , ( for the support of decaying Nature ) : All that fifteen Miles , besides the space I lay on the Dung-hill , which ( as my Nurse her self confest to the Man ) was about five hours , I continued to make sad complaints , by abounding in Heart moving Skreeks , and piteous moans all the Day ; the Man expecting every moment when I should expire . In this condition , he presents me a sad spectacle to my Parents , acquainting them where , and how he found me , and how that he was ( he knew not how or wherefore ) turned off from his Road to go that way , where he met with me . Forthwith an Express was posted away , for three or four of the Chief Physitians who were then in Dublin , who immediately hastned to my Fathers , ( being about two Miles and a half from Dublin , ) the utmost of their Skill and Judgment was Improved for my present help and relief , but all in vain . The Intricacy of my state and Condition of Body being such , as sufficienly nonplust and Baffled all their Skill , finding no probability ( in a rational way ) of Recovering me , they gave me up , assuring my Relations that I was a gon Child , ( as to this World. ) The Doctors forsaking me ; other means were applied by Ancient Men , and Midwives ; who seem'd to have good Judgement and long experience in curing Children ; neither availed this any thing , God having blasted all that men could effect ( as Instruments ) to make way for his Blessing on that means , which he himself had singled out for my effectual cure , that the same might be Recorded to the Eternal Praise of his own Wonder working Providence , as will afterwards appear . All means apply'd for my cure and recovery , were ( by the powerful Providence of God ) , made effectual Food , to nourish , and feed the Distempers which threatned the Life of my Body ; untill I was at length taken by all for Dead . No motion of Life appearing in me , I was stretched out , put into the Winding-Sheet , and Nailed uy in my Coffin . And as Frinds and Neighbours were just going out of the Door , to accompany me to my long Home , the Person who carried the Coffin , both perceived me to stir , and also heard me to cry in the Coffin : At which , all were not a little amazed , and some so affrighted that they Run awy . About near two Months after this escape , I was a second time taken for Dead , in the opinion of all the Family , stretched out and wraped in a Winding-Sheet , and least they might be over hasty in Burying me , it was judged expedient to wake with me , which is the manner and Custom in Ireland , by People sitting up all Night with many Lights in the Room where the Corps lyes . It pleas'd God , that about Mid-Night , they who Watcht me , saw me lift up the Sheet , to their great Astonishment . Notwithstanding these strange and unexpected Revivals , I was no small grief and burthen to my Parents , and other Relations in the Family , and that on the account of my continuing so Long in Pain and Misery , no endeavours of Creatures likely to do me good . As I grew in Age , so my Distemper waxed and grew at such a rate , that my little Body waxed very big , and mishapen : my B●lly was as big as an ordinary Tubb , or Drum , My Legs no way able to bear , or carry my Distemper'd body . Thus was I a burthen not only to others , but also to my self , untill it pleased God to check and controul the Humors and Distempers in my Body , which else had Checkt me into the Dust . The means of my Recovery was , as followeth , ( viz. ) On a certain Day , as I was in the Arms of a Maid Servant , whose only Work it was , to attend on and Minister unto me , I beheld on the ground , before the Door , some speckled Shell Snails , which dropt out of the Load of Furze that came to the Door , these Snailes I Cry'd to have them , the Maid willing ●a gratify my desire , pickt up as many as she could see of them , with these I pleased my Fancy , playing with them till weary : After which I motioned to put the Snails into the Fire , and after a little while , when I apprehended they were Rosted , I cryed to have them again , the Maid and all others that beheld me , wondred greatly what I designed to do with them , no sooner had I clear'd them from the Shells , but ( to the great amazement of the Spectators ) I fell to Eat them , and to such satisfaction , that ( having once tasted of them ) I could not for some considerable time , be prevailed with to Eat any other Meat except Snails . This new Diet ( to which neither entreaty , nor yet example of any Mortal mov'd me ( did by the Blessing of God , prove both Food and Physick ; for by them I was ( to the great astonishment of them who knew me ) greatly nourished , and apparently advantaged in point of Health : For in a short time after I had taker to Eating Snails the Swelling of my Body asswaged , and the use of my Limbs I recovered : As I began with this new Diet , so I continued untill I was perfectly cured , to the great admiration and wonderment of all sorts , who both saw and heard of my Practice herein . Many ( both Friends and strangers ) did come from City and Country to see and hear of me , hearing the strangeness and rareness of my case : Among these were my Physitians , who formerly gave me up for a dead Child ; they at the first hearing of my being in a hopefull way of Recovery , could not credit the News , till hearing it with great Confidence affirmed ; they set a time for coming to my Fathers to see , and enquire whether what was storied about my Recovery were true ; they finding it so , both by their seeing and handling my Body ; as also the information they received from my Parents concerning the means of my cure , together with the manner of my making use of such means of my own accord . They exceedingly admired at it , concluding with one accord , that it was immediately from the Spirit of God , and was certainly Miraculous . This account I had from my Friends and Relations , who were both Eye and Ear Witnesses of what I have here Related . But least any should doubt the truth of this Relation , I shall briefly add Two things , which fully satisfies my own Soul of the truth hereof . The first is , The perfect Remembrance I have of my Eating Snails frequently , when a little one . The second is , The frequentness of the Scorns and Mocks wherewith I have met , even from my own ( since our difference about Religion ) who ( when discoursing about my leaving the Church ) have many times , and often hit me in the Teeth ( by way of Reproach ) with what I was , when an Infant , How that I was cast out on a Dung-hill , and afterwards nailed up in a Coffin , my Grave made , and a carrying away to be Buried : And alass ! The greatest grief of all was , that I was not at that time Buried alive , rather than I should live to be a Phanatick , and ( on that account ) such a stain and blemish to the whole Family , There never having been a Phanatick of the Family before me And thus , I have ( as briefly as I could ) given an Impartial Account of the first strange Deliverance wrought for me , by the Holy , and All-Working Providence of God. The Second escape from Death , when a Babe ; was as follows . Being one Night fast a sleep in Bed , the Maid who tended me , and constantly lay by me , neglecting to Extinguish her Candle when she lay down ; the Candlestick being so placed by the Maid , that the Candle burning down near the Socket , or by some accidental motion of hers ( when asleep ) throwing the Candle down into the Bed , the Sheets and other Bed-Cloaths took Fire , which prevailed so far , that the Bed , Sheets , Rugg and Mat , were spoiled and unfit for use afterwards . The Maid and I fast asleep , both insensible of the apparent danger we were in . It pleased God that my Father ( being awakned in Bed ) smelt the scent of burning , which was so hot in his Nose , that he feared danger by Fire , it being in the dead of the Night . The whole Family Buried in Sleep ( except himself ) he could not rest , but gets up in his naked Shirt , goes from Chamber to Chamber , to search out where the Fire should be ; and coming at length to the Chamber where I lay , he finds the Room all in a Smother , the Bed and Cloths all on Fire , and the Maid and I fast asleep . The first thing that my Father did , was to snatch me out of Bed , and by the suddenness of the wakening me out of Sleep , and seeing the Fire ; I was frighted , and began to Cry ; my Father fearing least harm should thence ensue to my Mother , who was at that very time near the time of Travel , he claps his Hand on my Mouth , and in his Arms carries me out to the Mault House ( very near the house ) where lay a Family of English People , who managed the Mault House , he throws me hastily into Bed to them , charging them to keep me warm , and to quiet me . Having thus secured me , he forthwith returns to the Fire , where he found the Maid still fast a Sleep , and by all he could do , he could not awake her , untill the Fire Burning her Flesh , she at length starts up , and in an amazing Surprize , seeing her self compast with Fire , and missing me in the Bed , and finding my Father be-labouring himself in quenching the Fire , she begins to raise the shout , my Father presently stops her Mouth , and made her sensible how things were , and that the Child was safe ; and being come to her self , she arose , and helped my Father to put out the Fire ; that no farther harm was done . Now how near I was to Death , I leave every sober Reader to Judge . A Third Deliverance wrought for me by Divine Providence was , his saving me from perrishing by a Dog. The manner whereof , was thus , One Morning , standing besides a Table , in the Common-Hall , where a Gentleman ( who was Caterer to my Fathers Family ) was at Breakfast , in order to a going to Market , to Buy Provision for the House ; I perfectly Remember the Meat he had , was Butter'd Fish ; I expecting and hopeing , he would give me some part of the Fish ; stood over against him , peeping up at him ; with my little Fingers on the edge of the Table : The Gentleman perceiving the posture I was in ; hands out his Plate to me , with some of the Fish ; the which I readily embraceing ; the great Mastiff Dog ( a greater and fiercer than which I never saw ) lying under the Table ; and seeing me stretch out my Hand , to reach the Plate ; bounc'd out of a sudden , lays hold on me , and pull'd me to him , under the Table ; Catches hold of my Head , the which he had wholly in his Mouth at one bit , up to my very Throat . The Gentleman astonished hereat , and well knowing the disposition , and uncontroulableness of the Dog ( there being but one in all the Family , ( viz. ) the Cook , of whom the Dog stood in fear , ) runs forth , crys out , for Richard the Cook in all haste ; for the Dog , Lion , was worrying the Child in the Common-Hall . The Cook at length entering the Room , to which the Gentleman directed him , Tingled a Bell , which he always used to do , when he corrected that Dog , when a Puppy , crying out ( vehemently ) Lion , come off , Sirrah . The great Dog , which had almost made an end of me ; goes off , leaving me weltering in my Blood : My Head ( especially my Face ) all over Dy'd in Blood ; which caused great and amazing Fear in all that saw me in that sad Condition , that my Eyes were Gnawed out ; untill they Washed my Face , the which when they had done ; they perceived that my Eyes were untouched : The reason of which ( as was Judged by all ) being that the Dog , had gotten my Head so far into his Mouth , that his Teeth could not reach my Eyes . Thus did God keep and preserve me , in this apparent and eminent Danger , there being no other harm done me , save that there remains still several holes , or impressions made by the Dogs Teeth , in my Nose , and other places in my Face , the which , nothing but the Grave can deface and wear out . A Fourth Deliverance effected for me ( by Divine Providence ) was , saving me from Drowning . The manner of it was thus , As I was in Company with one of my Aunts , in the Park , where stands a great Pool of Water , called the Horse Pool , where the Horses used to be Watered . My Aunt earnestly employ'd , about some fine small Cloaths ( a Suit of Child-Bed Linnen , if I forget not ) and leaving me to my liberty , to ramble while she managed her own Business ; I drew near to the Pool , and lying down on the Banks brink , with my Face to the Water , and seeing some Living Creatures , as small as a Horse Hair , crawling in the Water , and within my Arms reach ( as I thought ) I longing to catch some of them , put my Hand into the Water , and pursuing them , forced my Body forward , that I could not recover my self again , before I sunk down from the Bank into the Water , with my Head down , and my Heels up , the Water entering into my Body at my Mouth and other parts . My Aunt missing me , she looks about and call for me , but neither seeing nor hearing me , she leaves her Cloaths ; and runs to the Water Pool , ( of which she was jealous ) , and there she finds me with my Heels up in the Pool , gone almost out of her reach into the Depth , she in an exceeding fright , about me , takes the Water ( to her own great hazard ) and catching fast hold by one of my Legs , she pulls me to her , and so brings me out of the Water , but with very small hopes of my Life ; for I had been so long in the Water , and the Water having gotten in such abundance into my Body , that for a considerable time , she could not perceive the least breathing in me , which made her conclude I was Dead ; but it pleased God that I Revived again . Now Reader , think seriously with thy self , how near I was to a passing from one deep , to another , ( viz. ) from that deep Pool of Water , into the bottomless depth of an endless Eternity . Oh! The Adoreable and unfathomable depth of Gods Incomprehensible Providence . Oh! Think of this Providence , and give the Glory of the Deliverance to God. Another strange and wonderful escape I had , was from a dangerous Boar. It was thus , One day , my Eldest brother ( afterwards a Counsellor at Law , but now in Eternity ) and I walking down to the Sea-side , with a Gray-Hound along with us , designing our Sport by Coursing Rabbets . In the way , the Gray-Hound meeting with a little Pig , which belonged to my Fathers Herd of Swine . This Pig running away from the Gray-Hound , the Gray-Hound follows , takes hold of the Pig , the Pig cryes out , ( all the Herd which was near Fourscore ) comes in to the relief of the Pig ; I hastned to get the Dog off , by calling and beating , but the more I belaboured me , in getting the Dog off , the faster the Dog held his hold ; the whole Herd in a Ring about me , and the Gray-Hound with open Mouth , which caused some fear in me , at the length while I was beating off the Dog , the great Boar with open Mouth makes at me , mounting up with his Fore-Feet on my Breast , throws me on my Back , between two Furrows : The Boar thus on the Top of me , with his Snout and fearful Tushes , belabouring himself , to rent my Bowels out ; the Gray-Hound which before I could not for my Life get off from the Pig ) of his own accord , le ts go the Pig , and comes in to my Rescue ; laying fast hold of the Boar , which was at top of me , the Boar feeling the Dog pinch him , he turns furiously about to the Dog , quitting the hold he had of me , only one side of my Coat , he tore clear away , and had it in his Tushes when he turned from me to the Dog. As soon as I felt the weight off my Body , I got up in a great and amazing Fright , I made my escape , by running , leaving the Boar and the Dog to Fight it out . Thus was I preserved by the Providence of God ; ordering that the Dog ( which before , I with all my Skill and Strength , could not get off ) should quit his hold of the little Pig , and fall on the great Boar , upon me ; who otherwise ( undoubtedly ) had torn out my Bowels . Oh! Wonderful Providence . Another Eminent Deliverence wrought by Providence for me , was by preserving me from perishing by a Horse . Which take thus , I being once chosen to ride a Horse , which was to run a Race , the Ground was singled and measured out , all other matters relating to the Race being agreed on between the two Parties chiefly concern'd ; when we came to start , the concernedness of each party appear'd in striving to get , and keep the start , the which happened to succeed well on my side , as touching getting the start , and making good my Ground , till I came to the Goal , which Issued in great and high Acclamations of Praise to me ; which did not a little fill me with vain glorious conceit , of some Personal excellency of my own ; to which the Victory obtained , was Attributed . But my Pride was soon stain'd : for , there being a River between the Town and the Place , where the Race was Run ; my Horse being very hard mouth'd , and withall fiery and fleet ( tho' small ) I was not able with all the skill and strength I had , to bear him , after I came to the Goal ; but in full Speed makes streight to the Town , taking the River , which lay between him and Home : As soon as he came into the deep , he was taken off his Speed , and fell into such a jumbling Trot , that being almost spent , and wearied in all my Senses , he throws me out of the Saddle , and being cast on the left side of the Horse , my Foot slipt into the Stirup , and by the Foot was I held ; the Horse finding himself past the River , sets to running with full speed , my Head touching the Ground , and as he run , my head was still a tossing and beating between the Horses Feet , and the Stones and Gravel of the hight which he run up from the River , towards the end of my Fathers Mault-House , which may be about Sevenscore Yards ; all which Ground he trail'd me after him , with my head as already mentioned . The Shout and Cry was raised from the other side of the River to the Town ( and the Horse still in his full Speed ) it pleased God , that the Neighbour who lived next house to my Fathers , hearing a vehement and continued Cry ; arises from his work within , opens his Door , street way , to see what the Matter was , and Just as he lookt out of his Door , he sees the Horse in full Speed , with his Rider a Trailing along , just passing by the Door , the man Immediately runs before him ( the Passage being narrow ) useing his best endeavours and skill to stop the Horse ; the which he ( through Mercy ) he Effected , or else that Race had been an end of my Race , the Horse stood stock still while I was released from that sad Confinement . All who saw me , cry'd out , he is gon ! he is gon ! there is no hope , nor expectation of his Life , the Hair of my Head all in one lump of clotted Blood , nothing to be seen of my Face or Hands , but Blood , and a matter of astonishment it was to all , that my Neck and Limbs were not broken . Another strange Deliverance I had from a Horse , was thus , Riding one day on the Chief and Fleetest Race Horse , which was known to be in the Kingdom of Ireland : As I past through a Gate , in the High-Road , just as I opened , and entred in at the Gate , a little Bird flies out of the Hedge , within side of the Gate , at which the Horse started , Beginning at the same time to bounce , and plunge , striving all he could to throw me off ; I Riding bare Backed , without a Saddle , and having a large Lanthorn under my left Arm ; knowing the Horse to be very high Mettled , and about Fifteen Hands High ; I I began to apprehend some danger , of his getting me off ; because , I could not so well Command and Manage him , by reason of that Lanthorn , and wanting a Saddle , I did what I could by faire ; and gentle means , to take him off those his unruly , and skittish tricks , but to small purpose . Then I resolved to use another Method , ( viz. ) By giving him a loose Rein , and a Spur in his sides , with both Heels , hoping by that means that he would cease pluneging , and fall to running , but nothing would do . The thing ( I doubt not ) being determin'd in Heaven's Councel ; that this narrow escape , might be Recorded among the rest of his Wonders shewn in , and about the preservation of so Poor , and Inconsiderable a Creature as I am , to the Eternal Praise of Gods Sweet and Unsearchable Providence . Off he would have me , in order whereto , he mounts up with his Fore Parts , throwing me backwards on his Hinder Parts , and from thence to his Fore Parts again , at least ten or twelve times , in a most furious , raging manner ; at length finding that he could not get me off , by his tossing and throwing me backward and forward ) he rears and mounts up with all four together ( a considerable height from the Earth ) and by that unexpected motion , threw me a good height above himself , and falling to the Ground , standing upright on my Feet , as I fell , with my Lanthorn under my Arm , the Horse perceiving himself Conqueror , fetched a stroak at me ( standing where I fell , just behind him ) with his Heels ; which ( but a day or two before ) had been Shod with Frost-Nails ( the Weather being Frosty ) and in the Cap , which I at that time wore , he leaves the Print of the Frost-Nails , within the thickness of a Half Crown of my Fore-Head , never touching my Head nor any part of my Body : Nor in the least prejudicing my Body , by those tossings and throwings he gave me . Oh! That I might be duly sensible of , and Constantly affected with , the consideration of Divine Providence . Another escape I had by the good Providence of God , was from an English Man , who had laid a Conspiracy with some Irish Papists , to swear me out of my Life . It was thus , This English Man ( by Name Evan Grundy a Lancashire Man ) being some Years Employ'd in the Service of John Preston of the City of Dublin , Alderman , a good and gracious Man , lately Deceased ; from whom the above Named Evan Grundy had run away , at several times , and with considerable Sums of Mony : by reason of his dishonest and knavish Pranks , Alderman Preston , not daring to trust him any further with the Receiving of his Rents , which were considerable ( his Estate being nigh two thousand per Annum . ) The Alderman being hard set for one whom he could trust with the management of his Estate : and knowing me , my Family , and the present Circumstances I was at that time in ; proposed to me considerable encouragement , on condition that I would undertake ( as his Agent ) to manage his Estate , which I did , for between four and five Years , not without many difficulties , ( occasioned chiefly by the said Evan Grundy , who was restless Day and Night , contriving how he might set the Alderman and me at variance , hoping ( by that means ) to supplant me , and to Succeed me in the Employ . ) This Evan Grundy being much Indebted to the Alderman , I had orders to take him , on a Writ out of the Kings-Bench , and to Seize ( for the Aldermans use ) all the Good and Chattels the said Evan Grundy was actually Possessed of . This peice of Service I would fain have declined , entreating the Alderman to put some other upon it , and that , because of the ill Aspect which I foresaw it would have among the Gentlemen of the Country ; who ( knowing the Peaks and many Bickerings between the other and me ) would be very apt to conclude , that I had Acted this , in a way of Revenge against him , who daily strove to Supplant me in that Employ : and then I concluded all the Black-Mouth'd Justices , and other Gentlemen in the Country , who were known Enemies to the Name and Power of the Gospel Purity , would unanimously open against Religion , and Improve that Action to the utmost , to the Reproach of Dissenters . The which , afterward fell out as I feared : The Alderman refusing , to comply with that my ( but reasonable ) Request , he alledging , for his non-compliance with me , that he had none but me whom he could trust in an Affair of that Nature . Finding the Ineffectualness of my Endeavours , to prevail with the Alderman , to Excuse or Exempt me from that Service ; and his strict Commands being Instant upon me , a Writ was taken out , of which the said Grundy having notice he Absconds ( for a time , ) on this , I took the two special Bayliffs , who were to Execute the Writ ) with nine or ten of the Village he lived in , into the House , along with me , to Witness that I Seized those Goods , which were Visible in the House , for the use of Alderman Preston , and that for the non-payment of Rent : I mov'd no Goods , but left them , where I found them , leaving them to the Disposal of the Alderman . Immediately , on this , the wretched Man contrives with some Papist Russians , to lay a Plot against me , the Substance of which was , that on a Day I entred his House , to Distrain for such a Man , naming Alderman Preston , and meeting with a Cabinet , I forc'd the Lock , and Stole Three Pound Fifteen Shillings , which he said his Witnesses would positively Swear they saw me to Reckon and put into my Pocket : forthwith he Rides to a Justice of Peace , for a Warrant to Bind me over , acquainting the Justice with the whole of the concern ( in all its Circumstances . ) The Justice ( tho' Enemy enough on the Account of Religion , ) told him plainly , that he would not grant a Warrant against me , if he would give him Five Hundred Pounds . He goes to a Second , to a Third , and to a Fourth , about the same Errand , but from none of them could he get a Warrant to Bind me over , they being all affraid to meddle at that time with me , whether for fear of my Uncle , who was at that time Lord Chief Justice of the Kingdom of Ireland , or from any restraint from God on their Spirits , I do not know . He finding all his Hopes ( of having me for ever disgraced , if not Arraigned for my Life , ) frustrated , Prepares a Bill of Indictment to Arraign me at my Uncles Barr the Term next ensuing , . This Assault ( I confess ) was a great Tryal of the little Faith , and Patience , which the Gift of God handed out to my Poor Soul , in the instant of Regeneration , as ever I have since met with . I have sometimes ( with Holy David thought , that my Mountain ( in respect of Inward and Settled Peace of Concience ) should never be shaken or mov'd , till this Storm arose . And albeit it did not influence my Soul inwardly , to shake my Comfort and Confidence in God , God and my own Conscience , knowing mine Integrity , and Innocency , in the thing laid to my Charge . Yet Considering the Reproach , which I apprehended would hence arise , to the Name , Gospel , and People of God ; the Stain and Scandal it would be to my whole Family : ) no Man can fully conceive the disquietude and shame , which took up its Lodging in my Breast . Oh! the tossings and workings of my Spirit : Lord think I ! What will this come to ? Thou knowest mine Innocency in this Matter . But the World will readily Believe I am Guilty . Blasphemy , and sad Reproach , will hence Redound to thy Most Holy , and Tremendous Name and Gospel ; which I value ( unspeakably ) more than my Life , and all the World. The truly Godly and Religious , ( the only Men of my delight ) will ( with sad Hearts ) often think , how sadly they were mistaken in me , what to apprehend this Storm would Issue in any other , than what I have already exprest , I could not Imagine . The guiltless Blushes which daily on this occasion appear'd in my Countenance , I concluded would be to all that saw me , an Argument of my Guilt . The thoughts of the Term approaching encreas'd the Inward Preturbation of my Mind ; and the Blushings of my Face , to think I must stand Arraigned for Felony before a Judge , and all my other Relations who but a few Years before , had unanimously Censured , Condemned , and cast me out of their Favours and Affections , for being a Phanatick , ( as they term True and Gospel Religion . ) Oh! How close this went ; secretly wishing ( but still with humble submission to God ) that he would please either to break that horrid Plot , before I came to be publickly Arraign'd as a Malefactor , or else call me off , by Death ; which I did unspeakably prefer before living to be a cause of Reproach and Blasphemy , to the Name and Religion of the Most High God. As the Term drew very near , and the various and restless tossing of my mind on that Account encreased , God ( Infinitely Wise , and ever faithful to his Word ) who best knows how to time Deliverance , and break those Nets , in which the Enemies hope to catch the Innocent He ( a very short space before the Term ) le ts loose the Reins to this wicked Mans Guilty Conscience , which wrought so violently with him , that all the strength of Reason in him , yea , the hopes he inwardly cherished , of seeing me brought to perpetual Disgrace , ( if not cut off ) were not able to restrain him from treading the Foot steps of Judas . A Rope he gets , out he goes to his own Garden in the dusk of the Evening , and having fastned the Rope about his Neck , just as he was drawing the end of the Rope through the Arm of a Tree , on which he designed to Hang himself , his Wife and his Man happened to discover what he was about : On this , the Shout was up , and such a Cry made , as did presently bring about him all the Neighbours , who ( over powering him ) prevented his intended design . But notwithstanding their cutting the Rope , yet could they have no access to that Guilty Conscience of his , to asswage or allay the horrible and self Condemning Agonies ; which like restless Waves and Billows did distract and torment his Soul. He being by force stretched on his Bed , and with the same Rope he attempted to Hand himself , being fast bound to the Bed , he fell into raging and desperate Fits , like to a Demoniack , dashing his Head with all his force against the Bed-Stock , Foaming at the Mouth , uttering these Words , as fast , ( and with a strange vehemency , which Frighted all the By-standers ) as he could , ( viz. ) I drive away Cows , I Sell Cows : No , I drove away no Cows , I Sold no Cows : Roger Eckersley , and Captain Stopford , will give under their Hands that I am an honest man And so in raging Madness , expired his last Breath , with these Words in his dying Mouth , I drove no Cows away , I Sold no Cows ; which were the last Words he spoke . The Reader must know , that before this Plot designed against my Life and Reputation ; the same Poor Wretch Commenced a Law Suit against me , or which he had not the least appearance of Reason ; save , what he , and some others ( as desperately Wicked as himself ) had contrived , and which was stoutly sworn , by an Irish Papist Witness , for but one poor Quart of Ale ) against me , at the Assizes held in the County where he and I Lived . God knows , I no more knew any thing of what he Charged against me in his Civil Bill , then I knew of the Three Pound Fifteen Shillings , for which he designed to Arraign me . But so it was , that upon the Evidence possitively Swearing , a Decree was Granted for Seven Pound , which was the Sum mentioned in his Bill : The Decree ( contrary to promise ) being on a sudden , ( while I was from Home , about Business ) Executed , Seven Prime Milch Cows of my Stock where taken away , and in half an Hours time Appraised , and Sold for Seven Pounds ; tho' the Cows in the Judgment of all that knew them , and who understood Cattel , were really worth Thirty Pounds between Brother and Brother . And thus it pleased God , in the Wonder working Providence of his , to break these Nets , which the Devil ( by his Instruments ) laid , not only for my Life , but also for my Credit and Reputation . I do not in the least doubt , but the great Advantage which the Devil proposed to himself ) by putting those Miscreants on Work to bring my Name and Person into the blackest Contempt , was to overthrow the efficacy of my Ministry , when I should be thereto called : For the Devil knew very well , how importunate Godly Ministers , and others were with me , to take on me that great Work of the Ministry : And sore guesses ( no doubt ) he had , how greatly I should be Employ'd in disturbing his Kingdom , being in a great measure made acquainted with his Lion and Fox like Devices , several Years before I was prevailed with to adventure on so Great and Sacred a Work. Many more Strange Deliverances hath the Providence of God wrought for me , his Poor unworthy Creature : The which , I am Necessitated to Omit , fearing my Book should Swell to too great a Bulk . I heartily wish that both my self , and others , who Read what I have Faithfully and Impartially Related , of the Wonders of Divine Providence towards me , might be so rightly Affected with what I have Related , as to give God the Glory and Praise of his own Works : And be ( by Reading these things ) stirr'd up , and Encouraged for ever , to trust in that Adorable Providence of Heaven , which never fails them who belong to Christ . CHAP. II. An Account of God's Woderful Dealings with me , about the Concerns of my Soul , some Years before the Spirit of Bondage took me . WHen I was between Fourteen and Fifteen Years of Age , or thereabouts , ( as near as I can Remember ) the Lord was pleased to dart some beginnings of Convictions into my Soul. Which was after this manner , One Lord's Day , as I was in the Height of Vigour , in Profaning God's Holy Day ; with the Rude and Ignorant Papists , there was darted into my Conscience ( like an affrightning flash of Lightening from above ) this Apprehension , and Thought , ( Viz. ) That I must be either Converted , or else sent to Hell to be Damned . This Arrow being Shot out of his Bow , who never misseth the Mark at which he Shoots ; took up its Lodging within me : But what to make of it , or what the meaning of it should be , I was as far to seek as a Beast ; so Ignorant and Bruitish was I , the Lord knows . But though I knew not from whence it came , or what its Tendency would be ; yet , being a Messenger from God , it maintained its Ground , stuck close by me , accompanied me whereever I went , putting me sometimes into a Sweat , sometimes into inward Shiverings of Soul , sometimes into distracting and perplexing Cogitations and Thoughts , what it should be . Be sent to Hell ( think I ) Lord ! What 's that ? And be Damn'd , Bless me ! ( think I : ) What 's this to be Damn'd ? Dear Reader ! Believe me , I had Read in Scripture the Words Hell , and Damn'd , with the term Converted : But no more did I understand the Sense , or the meaning of the one or the other , of those three Words , than a Beast . At length , I began ( in my Thoughts ) to fix on something , what this strange thing should be , or mean. And the Result came to this , I did Conceive , and strongly Apprehend , that Hell and Damn'd , were some ugly , frightful , and dangerous thing , to the which , should I be brought , I should be a sad , and undone Creature for ever . As for the other , ( viz. ) Converted , I did verily think , it meant no more , than the leaving off , or ceasing from , those Mad and Youthful Pranks , of Prophaning the Sunday , ( as I then called the Lord's Day ) , with several other Immoralities to which I been exceedingly and wretchedly adicted : and in the stead or room , of those vain and wretched Practises , to fall upon a serious , and sober Living . Both of which , I fully concluded , lay within the compass of my own Free-Will , and Natural Power to effect . Accordingly , I fell to Work ; Deserting and throwing off , both my Wicked Companions , and also my dearly beloved Sports and sinful Pastimes . To the Bible , and Practice of Piety , ( a Book I dearly Lov'd ) I Adrest my self , with all Imaginable Devotion , and Seriousness . And being fully resolved on a thorow Work of Conversion , that so I might shun and escape Hell ; and being Damn'd . I became very Bookish , Looking into ( almost ) every Book , where ever I came ; to try , whether I could meet with any help ; which might forward me in my new Trade of Religion : Among other Books , wherewith I met , Mr. Baxter's Call to the Vn-Converted came into my Hands , the which I did no sooner open , but its Title Page invited my Fancy , to make choice of it , for my chief Companion ; the which I also did , Blessing my self in that Book , more than with any other wherewith I had met ; the more , and oftener I Read it , the more was I Enamor'd with it : even to a preferring it before Gods own Sacred Book . So suited , was it , to the Purpose I had then Engaged in , ( viz. ) to Work out ( of my self , and in my own Strength ) that great Work of Conversion . To my course of Reading and Praying ( by those Forms of Prayer in the Common-Prayer-Book , and Practice of Piety , ) I joined very strict , and severe Fasting . Taking up a Resolution that I would in a most Solemn manner , observe two Days in every Week ( viz. ) Wednesday and Friday , for my Fasting Days : The which I also did ; even to such a degree of Pharisaicall severity , that I almost rendred my Body unfit for any Service . But Converted I must be , and Converted I was Resolved to be , whatever it cost me ; in order whereto , I kept my Religious doings of Duty both Negatively and Positively , with such a Constant and Zealous elaborateness , that I verily believe , it would be hard to find one , among the Romish Monks , who could ( in all respects ) match me , or out do me , at the Trade of Serving God , in that way I fell in with . It can hardly be told , ( much less believed ) how great Zeal I had for God , and how restless my Active , and Working Spirit was , to be with him in Heaven . Tho' I neither knew God ( according to Truth ) nor the way to him , no more than a Poor Pagan , who never heard of him . I had such low , gross and carnal Thoughts , and Apprehensions of the Deity , that I am very apt to conclude , the very Heathen had far Higher and more Sublimate Conceptions , of their Fictitious Gods ; that I had of that Tremendous , and unconceiveably Glorious God , whom I so Ignorantly Worshipt . I was wonderfully Zealous , in all Religious Performances wherein I did ( at any time ) Engage ; both in Private , and also in the Publick . In my Private Duties , I was Marvelously Retired and Secret. Being full of Apprehensions how ill Constructions would ( by all sorts ) be put upon my so Severe and Strict way of Living : and for better accomplishment whereof , I singled out a very convenient place ; then which I thought no place better for my turn and purpose . It was in a little Room , on the Top of the Castle , wherein my Father Lived . In that Room I spent the most of my time , in Fasting , Praying , and Reading my Books ; especially , my Darling , and chief Admired and Beloved Book , ( viz. ) Mr. Baxter's Call to the Vn-Converted . When I found my self much wearied with Reading , I would sometimes divert my self , by walking on the Topp of the Castle ; during which diversion , I did often hear the Shouts and enticing Calls of my Wicked Companions , to bring me back again , to my newly forsaken Sports , and sinful Pastime . It was no small Matter to encounter with the workings of Nature , and the violent Temptations of the Devil , both joining together , in Suggesting and Framing Arguments to induce , to a willing and ready compliance , with those Calls and Invitations , to what I Lov'd and lik'd , as dearly as the daily Food I Liv'd by . Oh! the strange workings which I found in my self , during those Combates . The Ungodly ( whose Company I had Lov'd and delighted in so dearly ) Calling and Enviting : The strong Bent and inclination of the Flesh drawing : And a subtil and violent Devil Tempting , and Perswading to return . What! Forsake thy dear Companions , and thy sweet delightful Sports , and Pleasures at this Rate ? What! To Game or Sport no more for ever ? Alass ! Poor Wretch : What good wilt thou get by betaking thy self to this Pensive , Sad , and Melancholly kind of Life ? Thou hast had Experience of the Sweetness and delightfulness of that way of Living , which thou art now forsaking . The many and sore Miseries , and Troubles attending this new course of Life which thou art so fond of , and on which thou art so resolutly bent , do not yet appear in their black and formidable Colours ; therefore be wise in time , go back to thy deserted Companions , and freely Embrace thy forsaken Sports and Pleasures , before thou be'st too far gon , in this fond and dangerous way thou art gotten into : Or else , thou wilt Repent when it is too late . Besides these assaults from the Devil , and the continual ebullitions of my stinking and vile Nature , which did frequently surround me , with new and fresh Attacks , to draw me back again . I met with new ( and unlookt for ) Discouragements , from my Relations ; who ( taking notice of the great and strange Change , which evidently appeared in me ) frequently assail'd my weak and poor beginnings , in Piety and Religion , with hard Speeches and unbecoming Language against that precise and severe course of Life , I had so lately embraced , telling me ( with great asseverations ) that I should most certainly , bring my self to downright Madness ; by Reading the Scriptures so much . Note Reader , and Oserve , ( by the way ) how great an Antipathy there is in the Devil , and in Unregenerate Sinners , to the Sacred Scriptures , a sure Argument that they are the Pure , and Infallible Word of God. These things ( accompanied with innumerable Mocks , Taunts , and Jeers , which on all occasions were heaped on my Name , and Practice proved some occasion of startling and discouragement to me . But the fixt apprehensions I had of being sent to Hell , to be Damned , in Case I became not , and continued a Convert ; did abundantly out-do , all the oppositions which lay ( or met me ) in my way of strict and Religious Living . On I went ( notwithstanding the many and great oppositions , I found my self encompassed with ) abounding and encreasing , rather than ( any way ) declining or abating : either in Duties or Ardent Zeal in doing them . My proficiency in Morality , and the advances I made in Zeal fo the Church and the Liturgie , and Service thereof ; were so Conspicuous and manifest , that I became the talk of almost all sorts , especially those who stood Related to my Family . Letters and Persons , who past to and fro ; giving an Account ( in City and Country ) what a strange alteration , and admirable change appeared in their Cousen J. B. and what a great and wonderful Practiser of Piety he was become . This was so noised abroad , that I could scarce look , or speak ; or pass in , or out where People were , but I had somewhat or other , brought into Discourse concerning my forwardness , and Zeal in Religion . And notwithstanding I was ( at that time ) but an Hypocritical Formalist , and a Painted Legalist , ( knowing nothing of Jesus Christ , and the Covenant of Grace , not so much as in the Notion ) yet I was frequently troubled , and exceedingly ashamed , to hear mention made of my Activity , and Zeal ; in Serving and Worshipping God. So far was I from either designing or desiring to make the World privy to my Intentions of Going to Heaven . And that which speaks the thing the more strange , is , to consider the Circumstances of Time and Place ; neither of which afforded any thing , that might contribute the least part of a Motive , or an Inducement , to put me on looking towards , or so much as thinking of Conversion : there being no Preaching in those parts , ( the ordinary means by which Convictions in order to Faith and Conversion , are effected . ) Nor yet the Example , or Advice and Council of any Person , which might occasion in me , such thoughts , or workings of Soul. In this way , I contined for about Six or Seven Years , after my first awakenings , frequenting the Church , and its appointed Service : and growing blind in Pharisaical Zeal , for the Moral Law , and Divine Service Book : Until I had ( in my own apprehension and conceit ) arriv'd at a high pitch of Confidence , that I was ( beyond all dispute really Converted , and that ( consequently ) I should go to Heaven , and be Saved . Yea , I did frequently reckon and account , with my self , that if but two in the World , should go to Heaven , I should certainly be one of the two . And that , because , I was certainly Converted ; and had taken so much , and great pains , in doing Good , and shunning Evil. I had no Fear or Jealousy lodg'd in me , about Gods accepting my Person : And his having regard , to my numerous , and zealous Performances of Duty ; both Private and Publick . My Extraordinary Inclinations to the Ministry ; and that matchless Zeal which appear'd in me , for the Church ; that Love and Veneration I had , for its Liturgie , Ceremonies , and Clergie , especially its Prelacy ; gave my Father and other Relations , great hopes that I should be an Honour to the Family : and a Man of no ordinary Figure , in the Orb of the Church . CHAP. III. Seting forth the Spirit of Bondage seiz'd me , in the very heighth of my Confidence , of being in a good and sure state of Salvation : What sad work it made with me , and what means I used for Help and Relief , under its killing , and sinking Weight . WHen I was about Twenty One Years of Age , in the very heat and height of my Zeal , in Prosecuting that Righteousness ( consisting of that Negative , and Positive Obedience ) which the Law Moral enjoyns and requires ; as the condition of Life , and Salvation . It pleased God to send forth the Spirit of Bondage to Seize me ; to the end I might be Instructed , and fully convinc'd , how vain my Confidence of being Sav'd , and going to Heaven , in that self pleasing way of Legal Righteousness was . The manner of it was thus , being on the Day , called Easter Monday , at my Cathedral Devotion , in the Place call'd Christ Church in Dublin , ( a Place I constantly frequented , to Morning and Evening Service : and a Place , which I more Zaelously Lov'd and Venerated ; than any Place in the World besides ; For that I verily conceited ( in my self ) it was as the very Entrance into Heaven it self . ) After the Service was ended , one Dr. Golborn Preach'd , his Text was in Ephes . 5. 14. Wherefore he saith , Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . A Good and Choice Text , but how well , or ill Handled ; I must acknowledge my self to have been ( at that time ) a very incompetent Judge , to say , or determine . About the middle of the Sermon , as near as I could guess ; there was darted into my mind , this sad and killing Thought , ( viz. ) that I had ( the day before ) Received the Sacrament unworthily ; which sad Thought was back'd with that of , 1 Cor. 11. 29 For he that Eateth and Drinketh unworthily , Eateth and Drinketh Damnation to himself , not descerning the Lords Body . This sad , and dismal Thought , ( back'd ( as I said ) with that Scripture just now Quoted ) . Not any Word spoken by the Preacher , was that which seiz'd my Mind , and let in the Spirit of Bondage upon me . No sooner had I look'd this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o● ●ore-runner , of the Spirit of Bondage in the Face , compareing it with the place already mentioned , but I concluded my self , a lost and an undone man. My Spirit was in such an amazing Fright , and over whelming consternation , to think , that I was ( most certainly ) Damn'd , to all intents and purposes : that indeed , I verily thought , all the People in the place , were a swarm , or a Legion of Devils , which God ( in revengefull wrath ) had sent from the Bottomless Pit , to guard , and attend my Guilty Soul thither . The apprehensions I had of being Damn'd , and sent to Hell ; so rack'd , and tormented my Spirit , that I found my self unable to stay , till Sermon was ended . Away I ran out of that Place ; to shun ( as I then thought , ) those swarms of Devils , which I strongly conceived , were to guard me to Hell. As soon as I came to my Lord of Santry's ( where I then Liv'd ) I entered my Chamber , with a sad , and heavy Heart ( God knows ; ) to my Knees I go , with an intent to Pray , if so be , there might be any scrap of Hope , of my escaping being Eternally Damn'd . But alass ! What Tongue or Pen can Relate , the Pass , and condition I was then at : My Reason , my Conscience , and my very Speech , were , as it were Plung'd and Drown'd , in the Gulph of Despair ; so that I could neither utter a Word in Prayer , nor yet consider what I should do , to Relieve my Bleeding Soul , in that sore distress . I durst not abide in my Chamber ; fearing to see and feel the Devils ( actually ) to Seize me . To the Minister of the Parish I went , ( from whose Hands I Received the Sacrament but the Day before , ) not knowing but that he might Administer some kind of Relief , to one in my condition . He observing the gastliness of my Looks , and taking notice that somewhat ailed me , he asked me how I did ; to which I could not Reply . He pressing to know what the matter was ; I at length , in a very abrupt and broken manner , told him , that I was full of the apprehensions and fears , that I was a Damn'd Man ; and that there was no hopes of Mercy , for such a one as I was . The Minister somewhat surprized , at so sudden , and so great a Change ; since , but the Day before , he began to Examin what great and heinous Sins , one of my Age , and one in so encouraging Circumstances , ( as I was in ) could be guilty of ; which should occasion such sad Despair : He mentioned some Texts of Scriptures , thereby hoping to have given some Relief , to my weary gasping Soul , but all in vain ; God's time of Healing me being not yet come . And finding by my frequent coming to him , for Ease and Comfort , to how little purpose he had laboured with me ; he ( at length ) advised me , to Ride into the Country , to Visit my Father and other Relations ; and by that means , as also by Exercising my self , with such Exercise as I formerly delighted in , as Shooting with the Gun , and Angling , to divert my Melancholy Thoughts . This I was glad to hear of , my own Inclinations leading so strongly to it : in order to the effecting of which , I Addressed my self , to my Lord's House-Keeper , entreating her to acquaint my Lord , that in regard , of some present Indisposition , under which I laboured ; and in order to my Health , I had not only an inclination , but was advised , to Visit my Father , in the Country : in order whereto I thought it convenient to acquaint his Lordship therewith , to the end , I might obtain , not only his Lordships free consent , but also the liberty of a Horse , to perform my intended Journey . The House-Keeper , no sooner delivered my request to my Lord , but my Lord Commands her to call me up into his Chamber . As soon as I received the Command , I fell ( immediately ) into a great Sweat , and sore Trembling , up I went , and being entered into the Chamber ; my Lord Locks the Chamber Door , and laying his Hat on a Cabinet , sits down in his Chair , and with an earnest and piercing Eye , looks on a pretty while before he Speaks , I all the while sweating and quaking . At length my Lord begins , with . James what ails you ? What is the matter ? I hear you go ( privately ) to Ministers , there is somewhat ails you . What is it ? I perceiving ( by my Lord's Discourse ) that the Minister of the Parish , had acquainted my Lord , with my Case , I found my self far more uneasie , than before . My Sweat and Trembleings of Soul encreasing upon me : My Lord continued querying , What ails you James , tell me what is the matter ? I was so overwhelm'd in my Spirit , that my Speech was swallowed up , as Job saith , Job 6. 3. But my Lord not letting me alone , but ( with earnest Importunities ) pressing to know what I ailed ; I at length , as a poor Condemn'd Caitiff , hanging by a twine Thread over Hells Mouth , Roared out , as if my Bowels had burst out of my Body : Crying with great and unutterable Groans and Tears . My good Lord , Dear my Lord , I am afraid , I am an undone Creature , I am a Damn'd Man , there is no Mercy for me . My Lord perceiving ( by my Looks and Speech , ) that I was in good earnest wounded , with Tears in his Eyes , and with the greatest concernedness for me ; began to play the Spiritual Physitian , asking me , with great earnestness , what gross , and crying Sins , as Adultery , Murther , and the like , could one of my Years , be guilty of , as to occasion my falling into Despair of Mercy . And ( said my Lord ) admit you were guilty of such , and greater abominations , what Reason have you for Despaire ; you must know that Jesus Christ the Son of God , came into the World , not to lay a Load on you , but to take your Load off you . Quoting , Mat. 11. 29. Come unto me , all ye that are weary , and heavy Laden , and I will give you Rest . With many other Texts of Scriptures , and comfortable Expressions , he laboured to Relieve and Ease my burthened and sinking Soul , but all in vain , ( God's time of curing my deep and desperate Wound , being not come . ) As touching my purpose , of going into the Country , My Lord told me , I might use my freedom , but that his Judgment and Advice was , that it were better for me to stay , than to go into the Country : and that because , of the great Disadvantage , which by going , would accrew to me , in my Studies . My Lord , having declared his Judgment , what had been best for me to do , I told his Lordship I was resolved to take his Advice , what ever came of me : and accordingly I did . My Sore continually raw , Day and Night , and ceased not . Yea , my Soul refused to be Comforted . According to that of the Psalmist , in the like Case , Psal . 77. 2. In the day of my trouble I sought the Lord , my Sore ran in the Night , and ceased not : My Sould refused to be Comforted . I seemed to follow , and to ply my Studies , rather for Fashion sake , and for fear my Lord , and my Father , should suspect that I Loved Idleness , rather than any Love I had thereto : or hopes that ever it would turn to any Account , for good ; to my self , or others . When at any time I look'd into a Book , instead of heeding , or minding what was in the Book , the Eye of my gnawing , guilty Conscience , was fixed on the many Sins I had committed against God , insomuch , that all the Sins of my Youth , were in all their black and aggravating Circumstances ; laid , and held before me , as a Looking-Glass , to shew me , what a monstrous Sinner I was . According to that of David , Psal . 51. 3. For I acknowledge my Transgressions , and my Sin is ever before me . Endless were the Tossings , and Rowlings of my weary Soul , from one sad confusion and despairing Thought , to another . Innumerable ( almost ) were the sorry Prayers ( such as they were ) and other Duties , which I daily Performed ; to Keep , and Relieve my Despairing Soul with ; but all in vain . Which caused me to conclude , that I had been much wanting in the Trade of Works , and that , had I not been so , I might have been acquainted with Peace , and Comfort , before now . To the Trade of doing , I again addrest my self ; resolving not to omit , or leave undone any thing : which I understood , ( by Reading or Hearing ) to be matter of Duty . Praying ( understand by the Book , for I knew no better ) Reading , Fasting , and attending the most lively Preachers , frequenting Sacraments , giving Alms to the Poor , of what Money my Lord , and other Relations Handed out to me . That Place in Dan. 4. 7. was oft in my Thoughts , according to which I gave away whatever I got : yea , so addicted to Relieve the Poor and Needy , was I , that I would give away my very Apparel , when I had no Money . And all this , from a Pharisaical and Superstitious conceit , that by those Acts of Duty and Service , I should Recompence God , for those Sins , which ( like a Mill-stone on the Back of a Man ) were sinking my Soul , into the Gulph of Desparation . I did abound more and more , in Strict and Circumspect Walking , according to do , and Live , the Condition , and Tenure of the first Covenant of Works , under which I was Labouring for Life : The more I wrought at the Trade of Duty , the further I found my self from Peace : which did cause me to Conclude , that my Case was certainly desperate , and that it was peculiarly my own : and that none that belong'd to God , was ever in such a condition , as I found my self to be in . I then renewed my old practice , of going to Ministers ; acquainting them , with the deplorable , and wretched State , and Condition I was in ; and earnestly begg'd their Advice and Council ; what one in my sad Circumstances had best to do , in order ( if it were possible ) to escape Eternal Damnation ? Oh! that killing Word Damnation ! When ever I Heard , Read , or Thought of it , how did it Rack , and Torment my Spirit ? As fearing it would be my Portion for ever . As the Principle from which I Acted , in order to healing , and cure ; was , Do and Live. So those Spiritual Physitians , to whom I Addrest my self , for Council and Comfort , in this Despair of Soul ; ( being as ignorant in the Mistery of the New Birth , as ever was Nicodemus , ) Joh. 3. 4. They put me on doing those Duties , in and about which , I had Laboured before , even to weariness . The Names of those Dignitaries of the Church to whom I Applied my self , together with what their sayings were , are too Tedious to Relate ; and therefore , I here pass them by . Only I think fit , to Acquaint the Reader , with the great and superlative Ingenuity , and dexterous Skilfulness , in healing a Sin-sick Soul ; which one of them ( above the rest ) had attain'd to , to his Everlasting Fame be it Spoken . The Thing is thus . After I had acquainted the Bishop , ( for of no lower a Degree was he ) with the sad , and lamentable Condition , my Soul was in , but he forthwith exhorts me , to get a Book ( Stil'd , The whole Duty of Man , ) and when I had got it , I should come to him for further Instructions . The Book I forthwith procured , and to his Lord Bishop I repair'd , who finding that I had got the Book : Takes it out of my Hand , and turning to a Prayer appointed for one of the Nights in the Week ; with great earnestness charged me , that when I was ready to go to Bed , that I be sure to kneel down by my Bed-side , and say that Prayer , the which was done according to his Lordships Directions . But to how great purpose , I leave the Judicious , and Experienced Christian to Judge . Having thus applied my self , to seven or eight , of the Ablest , and most Fam'd of the Fathers , and Dignitaries of the Church of England , ( then in Dublin ) and finding by woful and sad Experience , how little they understood my Case , and how vastly short they prov'd in helping me , in my Extremity , I concluded my Case to be altogether desperate and hopeless . It is not to be told by Tongue , or Pen , what Soul Conflicts and Agonies accompanied me , whereever I went , and whatever I set about . Insomuch that they became frequent and Familiar to me , in the very Night Visions . The Devil , Hell , Damnation , with the manner how the Wicked are handled in Hell ; were things very often presented to my Phancy , in those short and Tormenting Slumbers , whereinto I fell . Yea , I have sometimes Dreamt , that I have seen , and felt my self in Hell , among the Damned , tumbling and sinking down deeper and deeper , feeling no Bottom . Which hath occasioned me often to think of Job's Case , of which he bitterly complains . Job . 7. 14. Then thou scarest me with Dreams , and terrifiest me with Visions . As it was with Job , so it was with me , when I had been even spent , with the Conflicts , and Temptations of the Day . I thought sometimes , and hoped at least , that my Bed and Sleep , would something ease , and lessen my Pain , and inward horror of Mind . But wo , and alass ! I was never wearier of the Fatigue of the Day , than I was of the restless Tossings of the Night . And that because , of those Dreams and Visions , which ( did as it were ) realize the things themselves , to my Mind . The consternation , into which those Soul afflicting Visions did put me , did often startle me out of my Sleep , and caused in me restless longings for Day-light : and that because , I could not employ my Thoughts about any thing , but what had a Tendency to augment my Despair and Misery . My Thoughts running out , and Fixing upon the Sins of my Youth , thinking how many , and Black they were : Calling to Mind , the Advances I had formerly made in the way of Strict and Zealous Religion ; and what Methods and Ways I had used , to get Healing and Comfort , and all in Vain , and to no purpose . And that because ( as I concluded ) God had given me up , to be a Prey to the Enemy . Sometimes in the Night when I could not Seep , I heard Dogs howle , and cry Pittiously , in the Cold Weather , this I apprehended was a lively Representing to the Ear , the Skreeks and Roarings of the Damned in Hell. Thus are they , in those Eternal Flames , and so shall I , e're long . Oh! That I could but see one glimps of the Morning Light ! But wo is me , ( Deserted and Forsaken of God , ) I shall be with the Damned , in that place of Torment , before Morning . I shall never see Light. Well , when ( contrary to my foolish and wicked Thoughts and Expectations ) I had Lived to see the Morning Light ; I would then begin to Reason and Query with my self , what I had so earnestly desired the Day for ? My Day of Grace is certainly past , and gone : there is no Mercy in store , for such a one as I am . All the helps and means of Grace , which have had a Blessing attending them , for special Good to others ; are attended with a Curse to me ; I am a Reprobate ; in vain it is to Pray any more ; or spend any more time in the Duties of Religion . I have had sad experience of that , under this Weight would I lye in my Bed , concluding it altogether in vain , to arise to engage in any Duty . This Temptation so far prevailed , that I did ( for a time ) Refrain Prayer ; and neglect other Duties of Religion . From my concluding , that I belonged not to God , I found my self like a dead Log , as if I had neither Life , nor Soul left in me . I expected certainly ( every Hour ; nay , each Minute ; nay , every Breath I fetch'd ) to be hurried away ; into the Place , and Company of the Damned ; which caused in me , such amazement and unusual horror ; that I would creep like a Condemned Malefactor , into the Chimny corner , among the Company , there resolving to stay , while any stay'd there : On purpose to avoid and shun those Damned Spirits , whom I expected ( every twinkling of an Eye to see . Among my sad and despairing Thoughts , concerning the ineffectualness of all Means , and Duties , to do me good ; there did come into my Thoughts , a Passage which I had Read in some Author , whose Name I have forgot , it was this , ( viz. ) That there are different Degrees of Torment , among the Damned in Hell. This thing I Fix'd my Thoughts on so long , till I did hence Infer , and Conclude , that seeing there are different Degrees of Torment among the Damned in Hell , and that the Damned exceed each other , in the Degrees of Sin , must ( necessarily ) be the Ground and Foundation , of such a difference : I concluded that the less Sin I committed , the less would be my Torment in Hell. Now every omission of Duty , ( think I ) as well as doing what is Possitively forbidden , in the Moral Law , is a sin against God ; and therefore , to make my Chain the lighter in Hell ; I am resolv'd against all known Sin. And accordingly , I fell to Works again , perceiving in my self , no other Motive or Inducement ( hereto ) but meerly expecting , and hoping , that by this means , my being in Hell , would be made more tollerable and easie , than that of other Reprobates . By this very thing , it will ( easily ) be understood , how near I was to final Despair , in my own Thoughts and Apprehensions . But among all the Combates , and Conflicts , I met with in the time of my Bondage , none more Rackt and tormented my Spirit , than those hideous and abominable Thoughts , which by the Devil were like Fiery and Poysoned Arrows Injected into my Mind ; sometimes against the Holy Scriptures , as that they were not the word of God , but the Cunning and Politick Inventions of Men ; devised and contrived by some , to Awe , and keep others in Subjection . This Temptation caused no small Anguish , and Perturbation in my Mind : but did not continue long ; for ( though sad and desperate I thought my Case to be ) I was enabled to Consider , what a mighty Power went along with the Scriptures , in discovering my most Secret Corruptions ; and putting my Conscience and Spirit into such fear , of what would ensue , in Case I did not cofess and forsake them . This very Consideration ( viz. ) that the Word , which discovered to me , my vain , and sinful thoughts , and Condemn'd the ill Life , I had led ; and that laid me under such Captivating horror and fear , for the same , must needs be the Word of an Infinite , All-knowing , and powerful God : did foil and repel that Temptation . No sooner had the first Temptation been over , but a Second immediately ensues ; which was , That there is no such thing as a God , in Nature , and that Mens Believing , and Professing the Being of a God , was more from use of Custom , and from the strong Workings of Phancy , than from any real Truth , grounded on sensible Experience . Oh! The sad Concussion this Temptation gave to the Powers of Nature . I was so strangely influenced by it , that I solemnly Prosess , I felt my self sinking and and just tottering , to fall off my Feet : All over in a Muck Sweat , with a strange Shivering , and Trembling , in all the Powers , and Parts of Soul and Body . But making to a Window , looking into a pleasant Garden ; I leaned on the Window , with my Elbows , and so bore up my Body , from falling , which otherwise , had ( undoubtedly ) sunk down under its present Load and Weight , occasioned by that Temptation . Remaining for some little space , in a horrible Trembling , and amazing Consternation of Spirit . I ( looking out into the Garden ) began began to consider , and Reason with my self , thus , How came these Trees to grow thus orderly in this place ? Who Rear'd or Built these Sumptuous Buildings ? Surely , not themselves : why then ( think I ) if not themselvess ; then ( of necessity ) they must Spring from some Cause , Higher and more Noble than themselves ( viz ) Man. Then , from the Consideration of the Trees , and the Buildings ; I began to Exercise my thoughts about Man , and other Living Creatures , thinking thus : And how came Man , and these other Living Creatures , to have a Being ; surely ( think I ) they could neither Form nor Quicken themselves ; and if so , then of necessity , there must be some Cause of their Being and Living , which is Higher and more Excellent than they ; which can ( thinks my Reason ) be no other but an Infinitely Glorious God. And this ( said Reason in me ) might be Evinced ; not only by considering the Particulars already mentioned ; but , by considering the Frame of the World , and the strange Preservation of all things therein ; and the wonderful Government of the Second Causes , wherewith the World abounds . These , and sundry others of the like Arguments , proved so Strong , and Nervous , to convince me , that of necessity there must be a God , that that Temtation vanish'd . The Devil perceiving himself foil'd in this attempt ; he sets furiously on me , with Blasphemous Thoughts : Representing God in such vile shapes , and hideous and base Ideas , to my Mind ; that were I to undergo , the utmost of Misery , that Creatures are capable of Inflicting , or I capable of Suffering : I do ( humbly ) hope , in Christ's Strength , I should unspeakably choose rather to be Rack'd to Death : than ( but once ) to Name them ; so vile , hideous , and horrible were they : Proceeding rather from the Enraged and Revengeful Malice of the Devil , against the Majesty of God ; than from the Corruption , and Pravity of Nature . These things , I do but glance ( or touch ) at , not from any delight I take in the Remembrance of them : But rather for the Relief of some poor Tempted Despairing Soul ; who ( probably ) may be conflicting with the same Fiery Assaults ; concluding within themselves ( as I often did ) that none belonging to God , could ever be possess'd , with such black and dismal Thoughts . Oh! the gastliness and fearful Tremblings . Oh! the Sweats and Weariness , of my very Life , which these Satanical Injections caused in me ; a sure and convincing Argument , they were ( immediately from the Devil , and none else . The Sins flowing from the Pravity of Nature , being ( commonly ) rather Pleasing and Delightful , than Amazing and Terrifying to Nature . In this sad Condition , I continued so long , till my very Animal Spirits , were even drunk up : and the Radical moisture of my Body , wasted by that Burning Inflammation which I ( sensibly ) felt , invade and possess my Body . The pittiful and deplorable State I was in , both in respect of my Soul , which I found was Invaded by the Terrors of God , for the breach of his Royal Law ; and ( as I verily concluded ) given up to Satan , by God , in a Judicial way , to be possess'd by him . As also , in respect of my Body , in which the sad Symptoms of my approaching Doom , did as I verily thought , hourly appear : such as the growing and encreasing of that Burning Inflammation , ( already mentioned . ) Decay of my Sight , which necessitated the use of Spectacles , at the Age of 25 Years : the loss of my Smelling , and Tasting , for about three Months , with a great decay of my Hearing : So gastly a sight was I , to behold , that I became a Spectacle of wonderment to all the Family , where I Liv'd ; some concluding , that I was Starved , by my frequent Fastings : others ( verily ) concluding , that Spirits haunted me ; which caused ( in me ) such gastly looks ; and caused my Body to bend and bow , towards Crookedness ; so heavy and Insupportable , was the Load I lay under . CHAP. IV. Discovering how the Spirit of Adoption Succeeded the spirit of Bondage . And what Glorious effects ensued thereupon . THE last Day of my Bondage State , when I look'd for nothing , but a going down , to the nethermost Hell : In the unconceiveable Horror , and amazing Consternation of my Spirit ; there was a place of Scripture which run in my Thoughts , from Morning to Bed-time . The Place of Scripture was , Esa . 43. 25. I even I , am he , that Blotteth out thy Transgressions for mine own sake ; and will not Remember thy Sins . This Scripture got such hold of my Mind and Thoughts , that ( albeit , I no more understood the Sense , or meaning of the Spirit of God in it , or how it came into my Mind that Day , than a Pagan , that never knew any thing of the True God. I could not possibly keep my Thoughts fixt on any thing ( all the Day ) but on that very Scripture . Rolling and Tumbling , the bare Words in my thoughts incessantly ; thus , I , even I , am he , that blotteth out thy Transgressions , for mine own sake ; and will not Rememberthy Sins . I , even I , am he , that blotteth out thy Transgressions , for mine own sake ; and will not Remember thy Sins . And so all the Day till Bed-Time . I was somewhat astonished at the Change , which I found in my self , ( in reference to my Thoughts about the Scriptures : ) for , whereas before , during the State of my Spiritual Bondage , which was between three and four Years ) I could think of no Scriptures , but such as Treated of Damnation , of Falling away , and of Sinning against the Holy Ghost , always applying the same to my self , desperately concluding , that my own Doom was , in those Terrible Scriptures set forth , and discovered . I ( that Day ) forgot those Terrifying Scriptures ; and could ( as I said ) think of nothing , but that Place in Esa . 43. 25 above mentioned . And that without the least apprehension , what the Sence of the Spirit ( in these Words ) should be ; or how , or wherefore that Scripture should make such a forceable entry on my Mind and Thoughts ; as to Eject , and Banish from my Thoughts and Remembrance , the other Terrible Scriptures : By the wrong Application of which , my State and Condition , became ( as to my own Sense and Thoughts , ) equal to that of the Damned . At Night after my Lord had Supped , and while the inferiour of the Family , were ( Actually ) at Supper : I stole my opportunity , Resolving ( in my self , ) that none should know where I was ; or suspect what I was about ; up Stairs I got , without a Candle , ( the Night being Moon-Shine ) I was all of a Sweat , and a strange Horrour fell on me , occasioned by the Conceit , and Apprehension I had , that the Devil accompanied me , ( as a Man ) up Stairs , whose Steppings ( along with mine ) I strongly imagined I heard , which caused me to keep my Eyes closed , for fear I should see the Devil , in a visible Shape . While I was unlocking the Chamber Door , I found the Horror , and Fright , under which I Laboured , greatly to encrease , the Devil suggesting , that he would either pull me back , from entring into the Chamber ; or else , that he would enter along with me , to hinder ( or distract ) me , in my ( intended ) Devotion . All this while the place of Scripture , above mentioned , ran still in my Thoughts , as before . Being entred into my Chamber , all in a Sweat , and unusual Consternation of Spirit , I stood before the Bed-side , where I used to kneel , in Praying ; and with my Eyes closed ( as I was taking my self to Task , endeavouring to Recollect my Memory , where I had been all that Day ? With what Company I had Convers'd ? What Duties I had ( knowingly ) omitted ? And what Immoralities , I had any ways consented to ? ) All on a sudden , I found the Eyes of my Understanding so clearly Enlightned , that I was enabled to know and understand the meaning of that Place of Scripture , which run all that Day in my Thoughts . A Scripture , than which , The whole Book of God , could not afford a more suitable Text for the design therein ; which was , to debase the Creature ; and to Extol and to Advance the Grace , and Mercy of the Most High Jehovah ; who ( alone ) Excluding all others ) is God ( over all ) Blessed for Evermore . I was from the time of my first awakening ( as above mentioned ) possess'd of an Opinion ; that Conversion consisted in an External ( or outward ) Reformation of the Life , and that it was in the Power of the Creature to effect the same . And that by Repenting of the by-past Follies of Youth ; and by a Strenuous , and Zealous Constancy , in walking strictly according to the Precepts of the Moral Law ; both negatively , and possitively , for the time to come . I was then under the Predominancy of a legal Spirit : and acting under the Covenant of Works : looking ( with the Bond-Womans Children ) for Justification , and Life Eternal in the way of Works ; Reckoning it the only sure and safe way , to expect Salvation : by performing the Conditinal Covenant of Works ; and abounding in such personal Qulifications as might render me acceptable to God. Of which ( I have often thought ) I had as great measure as any he , I knew Living . I shall not Insist on the Particulars of those Inherent Qualifications ; wherein I am apt to believe , I did match ( if not out strip ) the strictest Moralist I know , who is yet in his Natural State. In short , I was exceeding Zealous in the Law ; not ( in the least ) understanding the Spiritual meaning thereof , or how miserably wretched I was , by reason of its Condemning Sentence , against not only my worst , but also against my most Refined Acts of Morality . I did then , as too to many do at this Day of Gospel Light , ( viz. ) set up the Letter of the Law , in opposition to the Spirit of the Law. But so it pleased God , that by his enabling me to understand the Mind of his Spirit , in that Text ; I soon became convinced , that I had taken wrong Methods , in order to get from under the Laws Curse , and to have a Settled Peace in my self . The Course I had taken for Relieving my wounded and sinking Spirit , I perceived to be directly contrary to the Gospel way , of saveing lost Sinners . I was all for Doing and Working ; and the more Works I did , the farther I found my self from true Peace and Comfort . My Chief and only Work ( now ) was Believing in the Son of God , in whom ( alone ) that Righteousness is to be found , which Reconciles a Sinner to an offended God. From that Text ( above mentioned ) the Covenant of God's Free Grace ( in Christ ) was Explained , and laid open , before the Eyes of my Enlightned Understanding : the Terms whereof ( I found ) were as far wide of ( or contrary to ) the way to which the Covenant of Works directs , for attaining Life Eternal , as the East is from the West , or as Heaven is from Hell. The Work of the Spirit in discovering Christ to me ( from that Text ) and his drawing me to close with Christ ( so discovered ) was so ful of amazing , and astonishing Wonderment , and surprizing Ravishment of Soul , that I am no mroe able to Express or Relate the same , than I am able to find out the Dimensions of the Sun , or to give an exact account of the Number of the Stars . There was held ( as it were ) a Court of Enquiry in my Soul. The Holy Ghost , which ( before ) was the Spirit of Bondage , wounding and killing me , by the Terrible Sentence of the Law. He is become the Spirit of Adoption , to Consummate a Sweet , and Blessed Marriage , between the Lord Jesus Christ , ( God's only Son , by Eternal and Ineffable Generation ) and a poor lost and undone Prodigal , who ( as Adam's Child ) was Born Heir of the Curse , Partaker of a Nature as Vile and Poluted , as Hell it self could make it ; and whose Case and Condition ( in respect of inward Horrour , and Despair of Soul ) differed but little ( at least as I thought and believed ) from that of the Damned in Hell. Six Things this Blessed Spirit of Adoption did effect , in order to Consummate this Match . First , He discovered and made known to me , who the Lord Jesus ( held forth in the Gospel ) was ; from whence he came ; and to what end the Father sent him . Secondly , He made plain Discoveries to me , of Christ's Almightiness to Save , and Reconcile to God , the worst and most wretched of Sinners : and that the Righteousness , which ( he as Mediator between God and Sinners ) hath wrought , is the alone Righteousness , by which a Sinner is to be Saved . And that in a way of Believing ( though not for Believing ) that God , for the sake , and merrit of his Sons obedience , to the Law , ( both Active and Passive ) doth Frankly and Freely , Pardon and Forgive the Poor Rebels Transgressions committed against the Moral Law , as if he had never committed them ; and accounting the whole of that Righteousness of Christ , ( both Active and Passive ) as truly the Sinners ; as if the Sinner had ( Personally ) performed the same himself ; and that in a way of free Imputation . Thirdly , He perswaded my Heart , that God the Father , ( against whose Law I had Sinned , and whose Anger and Curse ( for the same ) I fear'd ) was really willing and desirous , that I should be Reconciled to himself , by the Virtue of his Sons Mediation ; and that by my betaking my self to him ; and casting my weary and sinking Soul on him , to be introduced into his Presence ; and by his Spotless Comeliness ( put on me ) I might be made Amiable , and Acceptable in his Sight . Fourthly , He Discovered to me , ( and Perswaded my Hearts of ) the Full , and Compleat Provision , made by God , ( and made known in the Covenant of Grace for the making Compleatly ( and Eternally ) Happy , those Souls who are by Christ his Son ( Believed , and Relied on for Salvation ) Reconciled to his Majesty . In Respect of these , and the like Discoveries , which the Holy Ghost makes to the Elect ( in effectual Calling . ) And between that and their Arriving at Glory , he is Stiled the Spirit of Manifestation , and of Revelation . 1 Cor. 12. 7. Jo. 16. 14. Jo. 17. 6. Ephes . 1. 17. Fifthly , He Interrogated , ( or Queried ) of my Soul , as follows . 1. Art thou become truly and thoroughly sensible , and convinced that thou art , by Departing from ( and Sinning against ) God , an undone , miserable , and guilty Creature ; having lost his Blessed Image stamped on thee , in Adam thy Natural and Faederal Head , in the First Creation . And being now become obnoxious to God's Curse , and the Wrath to come , and Partaker of such a Spiritual Impotency , as Renders thee ( utterly ) uncapable , of doing any thing , whereby thou mayst be Delivered out of thy present folorn condition : Art thou Conviuced , that this thy Misery , is of thy own bringing upon thee ? Sinner Answers . O thou Most Holy , Just , and Tremenduous God! By the Light now Sprung from thee , ( the Fountain of all Light ) into my Dungeon-like Soul : I plainly see what a wretch I am become , no way like what thou ( at first ) made me , in Adam . I am likewise fully Convinced , that this my Misery , was brought on me , by my ( every way ) voluntary Defection , and Apostacy , when ( in Adam's Loins ) I first yielded to the Motion of the Tempter . 2. Art thou Convinced of what the real Desert and Merit of thy Sinning against a Holy and Righteous God is ? What canst thou say against Gods Casting thee into Hell : for that Hellish Rebelon of thine , against his Holy and Righteous Law ? Sin. Ans . O thou Most Holy ; and Everlastingly Righteous God , who canst not possibly Act amiss , in any thing thou dost , with thy Creatures . I am ( by the Convincing Power of thy Holy Spirit ) made Sensible , that by my Departing from , and Rebelling against thy Majesty , I have forfeited that Right , I had ( in Adam ) to all Good , Spiritual and Temporal . And shouldst thou Cast me into Hell , and Assign me my Portion , with the Apostate Angels , whose Conduct and wretched Example I followed , when I turned my Back on thee , thou art , and wilt ( for ever ) be , and remain ; a Just , a Holy , and a Most Righteous God my Misery is of my own Procurement ; and so far am I from reflecting on thee ( as unjust ) shouldst thou throw me from thee , for ever , that I am amaz'd and astonished to think , I should be so long out of Hell. The Place where I ( sometimes ) evenlong'd to be , to try whether there was any specifical Difference , between the Torments and Miseries of that Place , and what I felt in my self , while shut up in thy Laws Prison , under the sharp and killing Pedagogie thereof . 3. Hast thou Viewed and taken notice of that Mediator , which I have proposed and discovered to thee , in the Gospel ? Dost thou think , or , canst thou be perswaded , that he can do thy Work for thee , ( viz. ) Save thee , from Curse and Wrath to come ? and not only so , but to Restore thee , and bring thee back again to the Favour and Fellowship of God ? Dost thou see in him , an Adequate , suitableness to Answer all thy Necessities ? Sinner Answers . O Lord ! My Eyes are so intent and fix'd on that Mediator , that I can have no leisure , or spare time , to look on any other object in Heaven , or Earth ; never did , ( neither can ) Men or Angels , behold or see , such an object , except himself . The Angels , and all the Glory of the whole Creation , are but Darkness and Deformity , when compared , to his Surpassing and Incomparable Amiableness , and Loveliness , since I had the first glimps of him ; as held forth and discovered , by thy Divine and Efficacious Manifestation . I have forgotten my Misery ; and the fearful Thoughts of Hell , and Damnation , are swallowed up , of the Thoughts and Apprehensions I have of his suitableness , to Answer the necessitous Condition of such a Sinner as I am . 4. Hast thou Viewed , and Observed him so , as to like him , and choose him , for thy Reconciler and Saviour ? What sayest thou Poor Sinner ! Wilt thou have him , for thine own ? 'T is Personal Propriety in him , that makes the Thoughts , and Sight of him Ravishing , and Enriching for ever . Sinner Answers , O Tremendous , and Astonishing Mystery ! of Divine Grace , in sending forth ( from the Father , and the Son ) that Holy Spirit of Promise ; that by his Illuminating Virtue , and quickening Power , I might have such a saving Sight , of Christ , the Saviour ; as should both beget in me , a likeing to his Person , and likewise cause in me , a burning desire to be Vnited , and Married to him : I am indeed sick of Love to him ; and filled with such desires , after him , as nothing short of a Mystical Vnion , to his Most Holy and Glorious Person ; can satisfy my thirsting Soul. 5. Art thou willing that this Mediator , shall have the whole Honour of Saving thee , by his own Mediatorial Righteousness . For , As no Righteousness ( of a meer Creature ) can stand before the Bar , of Gods Infinite , and Incomprehensible Holiness ; and to abide such a Tryal , as to be Judged fit and sufficient , to Justifie a Sinner , before God , ( seeing that the Righteousness to which such Honour is Reserved , and Assigned , must be the Righteousness of God. And also the Righteousness of a sinless Man ) so this Mediator will become a Saviour to none who will mix , ( or join ) any thing of their own , or other Creatures , with his Immaculate , and All-sufficient Righteousness . The whole and entire Work of Reconciling , and Saving Sinners , is Devolv'd on him alone . He will admit of no Competitor , in this Work , to which the Father hath Called and Anointed him . And the which he himself ( as Vademony , and Surety for God's Elect ) hath undertaken to go through and Perform . What sayest thou Sinner ? Art thou willing to this ? Sin. Ans . O thou Holy of Holy's ! I see , and find so little need , of joyning any Righteousness of my own , or other Creatures to the Compleat and Perfect Righteousness of this Mediator , that I am resolved to look no where else for a Righteousness whereby to be Justified , and Saved . I am fully Convinced , that as he needs no Coadjutor , to help him out , in this Work of Saving Sinners ( seeing he is the Holy and Almighty one of God : able to Save to the uttermost ) So I see nothing like a Legal Righteousness , which can Answer the Demand of the strict and Righteous Law of God ; either in my self ; or any other ( meer Creature ) whatsoever . Whatever , therefore is ( or can be ) Suggested or Objected , by the Devil or Carnal Reason , against this Righteousness of his , ( as Insufficient to Save ) I am ( by Strength from above ) fixedly Resolved , to cast my Weary Bleeding Soul thereon , come Life , come Death . 6. There is a thing called the Cross , which thou must expect , and look to meet with , if thou resolve to Live and Reign with Christ in Heaven hereafter . Thou must look to Part with all that ( in this World ) is Near and Dear to thee , for his sake , and the Gospels . Thou must Sacrifice thy Reputation and Credit , among Men. Thou must become willing to be accounted a Fool , a Madman , a Turbulent Fellow , an Enemy to Caesar , a Separatist from the Church . Thou must not think ( or look ) to be advanced to Worldly Wealth , and Honour : If thou tread , in those Steps ( of Christ ) which leads to the Heavenly Glory . He went to Heaven : Antipodes to this vain World , wherein thou art : So must thou , if thou desirest to meet him in Heaven . Thou must expect , and look to have all the World set against thee , for thy Witnessing to the Truth , and condemning the Errors , and Wickedness of the World. Thou must expect , and look to be Cast off , by Father and all Fleshly Relations , for his ( and the Gospels ) sake . Thou wilt ( for following Christ , in the ways of Holiness ) be accounted an Hypocrite , a self conceited , and a self Justifying Precisian , and proud Pharisee ; and that by the greatest Pharisees of the Times . The Powers of Darkness will all Combine against thee , to Besiege and Fight against thee : And yea , the very Face of Providence shall seem to Frown and look black on thee ; to try , whether thou wilt stick faithfully , to Christ , and the Gospel . And , finally , If God call thee to leave all ; and rather to lay down thy Life ; than to leave , and lose Christ : Thou must Trample them all under thy Feet , preferring Christ before Father , Mother , Brethren , Wife and Children , ( tho never so Dearly Belov'd ) yea , and thy very Life too . What sayest thou to this Sinner ? wilt thou venture on having or taking Christ , on these Terms ? Sin. Ans . For ever Blessed and Holy Lord God! Thou knowest how hard this Task is for Flesh and Blood ; and not only hard , but even Impossible : yet considering the absolute Necessity of the Choice , now laid before me ; and in regard of that Divine Power , whereby I find my Heart made willing , to make Choice of Christ , on the Terms ( now ) mentioned . I desire to Choose and have him , let God do with me , and all that is Dear to me , what he Pleaseth , so he give me his Christ : I am so apprehensive of the Sweet and Soul Enriching Advantages , which accompany the Cross , that I am very unwilling to be Exempted from it , if I may have my own Choice . I therefore , ( through the Divine Spirits Gracious Power enabling me hereto , do yield my free and full consent , to this matchless Match : Casting my self on him ( when actually Married to him , in a way of humble dependance ) for Strength and Power , to Act and Suffer ( a in way of Duty ) whatever becomes his Disciple and Follower . And , oh ! that God above ( with Christ and the Holy Ghost ) might say , Amen to it . Matters being thus Proposed ( by the Holy Ghost ) and I , the worst , and most unworthy of Sinners ( to be Saved ; ) being endued , with Power ( from him ) to close with the Proposals made . I ( immediately ) felt my whole Heart , and Soul , quickned within me , and drawn out to an effectual closing with Christ , in the offers of the Gospel . Like a Ship sticking in the Sand , which no Strenght or Art of Men , can set a Float , till the full Spring Tide come , and set her a Float , carrying her forth into the Broad Ocean . The quickening Virtue of the Holy Ghost , and the Attracting Power of the Lord Jesus , drew me to believe in him . My Soul Crying out ( with a silent and a still Voice ) my Lord , and my God ; thou art mine , to Save me ; and I am thine , to Serve thee . Hereupon , I felt ( as it were ) another Spirit put into me , whereby I was enabled , to understand , and know , the design of the great God , in causing so great a Change , to pass upon me . The Holy Ghost ( within me ) Witnessing to his own Work ( now wrought in my Soul. ) And Sealing me to the Day of Redemption ( in Believing , ) I felt a Torrent of unspeakable Joy , come from above , flowing in upon me , in such manner , and measure , as I believe no Saint , or Angel in Heaven , can set forth or express , as I felt it . Hereupon , I fell into an Holy Extasie , and Divine Rapture , of unexpressible Joy , with these Thoughts and Expressions within my self . Oh! What a Change is this which I now ( sensibly ) feel ? A Dead Sinner brought to Life again ; a Rebel and a Fugitive from God ; brought Home , and Reconciled , by the Blood of the Lamb. A Prisoner , and a Captive , held so long under the killing Terrors of the Law ; and unmerciful Usurpations , and Infernal Assaults , of the Powers of Darkness , set Free ; and Manumitted by the Deliverer of Gods Elect. An undone forlorn Sinner , shut up under the Power of Vnbelief ; who ( a while since ) would shun and fly from God ( if he knew how ) for fear of his Frowns ; and the Curse due , for the breach of his Law : Now ready to shoot himself into Heaven , and Whimper , and Cry ( like a Child ) till he be Lodged in the Bosom of God's Love. Oh! My Soul ! Who could have thought of this ! When the Irons of the Laws Severity , had pierced thee so deeply ? And when the Apprehensions ( lodg'd in thee ) of thy being a Reprobate , and forsaken of God , deliver'd thee up to Desparation ? The very Portal or Entrance into Hell it self . Where am I ? What is the Matter ? What am I doing ? What such a one as I Saved ? Is it possible ? Can it be ? Am I not under a Satanical Dream , or Delusion ? Lord help me , to know if it be a Delusion , and undeceive me . Here I was at a stand for ( but ) a little space ; it was occasioned by my calling to Mind , what a deceitful Enemy the Devil is ; and how near he can go in imitating the Spirit of God ; in causing flashes of Joy in the Soul , of an Awakened Sinner . And thinking ( at the same time ) whether mine was not so ? The Spirit of Adoption , who began his Good and Blessed Work in my Soul ; did not leave me in this Cloud . But by his own Elucidating , and Heart Searching Virtue , and Power : brings to my Thoughts , and Consideration , all the Objections , which either Devil or Carnal Reason , could ( possibly ) make against my being Saved by Christ ; and by manifesting the Fathers Decree and Purpose ( concerning me ) in Eternity . And laying open the Nature and Design of the Covenant of Grace . And the every way Alsufficiency of the Lord Jesus , to go through with the Work he hath undertaken for me . He fully Answered all Objections , and Confuted the False and Sophistial Reasonings , brought in by Satan ; and Corrupt Reason , against my being Saved . As he most Powerfully convinced me of Sin. And the misery which ( thereby ) I brought upon my self . And that when he became a Spirit of Bondage , to fit me for the Great Physitian : So likewise ( now ) he is become a Spirit of Adoption ; he as Powerfully convinced me , of that Spotless and Everlasting Righteousness ; of the Mediator ( God-Man , ) by ( and for ) which I was Justified in the Person of my Surety , when ( at his Resurrection ) God the Father Justified and Acquitted him , from all charge of Sin , whereto he became liable and obnoxious , when he Struck Hands with the Father , ( as a Surety ) for me ; and the rest of the Elect. The Twelve Things here following , he ( Particularly ) assured me of ; and that as fully and sensibly , as ever I was sensible , that I saw Natural Light , or Darkness . 1. He assured me that I was one of that Number , whom God the Father Elected , and Chose to himself ( in Christ ) out of the Corrupted Mass , of Fallen Mankind . And that before Time began ; and that my Name was Recorded in Heaven , in the Lambs Book of Life . 2. He assured me , that my Sins and Transgressions ( committed against the Law and Majesty of Heaven ) were all laid to the Score of Christ , by God the Father . And by him ( as my Vademony , and Surety ) Born and Satisfied for . 3. He assured me , that the Debt which I had Contracted , both in Adam ( my Natural and Faederal Head ) and in my own Person ; was fully Paid , and ( Actually ) Discharged , by my Sponsor , and Surety , Christ : by his Obeying and Keeping the Law ( perfectly ) for me : and his bearing , and undergoing ( in my Nature ) the Curse and Wrath of God ; to which ( by Sin ) I became Obnoxious . 4. He assured me , that God the Father , is fully Satisfied , with that Obedience ( Active and Passive ) of his own Son : and that it is , for the Worth and Merit of that Obedience , that God Justifies and Accepts ( as Pleasing to him ) both me , and the rest of his Elect , for whom ( alone ) that Obedience was Performed . 5. He assured me , that all my Sins ( how many , and great soever ) are Frankly and Freely Forgiven , and Pardoned , as if they had never been committed : and that , not for any Act done by me , whether Believing on Christ , or Repenting for Sin : nor yet , for the Sorrows and Miseries I underwent while under the Spirit of Bondage : or for any Service , to which I should be Called , while in a Militant State : but for his own Name , and Glory sake ; and on the Account of what his Son ( my Mediator and Surety ) had done and suffered in my behalf . 6. He assured me , that God the Father Loved me , with a Real and an Endeared Love ; before I was Called out of a State of Nature . And that the Reason why he handled me so roughly ( by the Spirit of Bondage ) was not , because he hated me , ( as the Devil and Carnal Reason suggested . ) Or , that he might ( in any measure satisfy his Vindicative Justice , for my Sins : that being done ( long ) before I had a Personal Being . But that he might make me the more sensible how hateful Sin is to him ( being so Contrary to his Pure , Spotless , and Blessed Nature : and so Repugnant and Contradictory to his Holy , Just , and most Righteous Law. As also , so Destructive to his Elect , whom he so Dearly Loves . Also , that I might know , and become ( for ever ) sensible , how unspeakably Wretched and Deplorable that State and Condition is ; into which ( by Sin ) Man hath brought himself : and out of which , no Created Power could ( possibly ) Save , and Deliver him . That I might ( for ever ) hate and loath Sin ( as the worst of Evils ) and become ( for ever ) sensible , of the Greatness , Goodness , Love , Mercy , Wisdom , and the unconceivable , and Infinite All-sufficiency of the Glorious , and Tremendous Jehovah , Father , Son , and Blessed Spirit ; who himself ( without the Counsel , or help of Creatures ) hath contrived , and found out , such a way of Restoring ( to his lost Favour ) his Elect , and Chosen in Christ : as neither they themselves , nor the Angels could ever think of . And ( finally ) that by his so sharply handleing me , way may be made ( into my Soul ) for the Manifestation of his Great and Unexpressible Love ( wherewith he Loves me ) in Christ ) to Enter and make its Abode for ever . And that from the Experience , I have now gotten , both by God's Wounding me by the Spirit of Bondage ; and his Healing and Comforting me , by the Spirit of Adoption . I might be fitted , to speak ( Experimentally ) both to the Terrifying and Awakening Secure and Presumptuous Sinners . As also , to Heal and Comfort , ( Instrumentally ) Poor Wounded and Bleeding Sinners , when Sinking into those Depths of Despondency , and Despair ; out of which , the Out-stretched Arm , of God's Grace , and Almightiness , hath Delivered , and Rescued , poor Sinful Nothing me . 7. He assured me , that I am now in a Justified , Sanctified , and Adopted State ; The lost Image of God , being ( by his Sanctifying Operation ) Recovered in my Soul in measure . 8. He assured me , that I shall be made to Persevere , and hold out in a State of Grace ; and that I shall be continued in the Love and Favour of God , for ever , and ever . In despight of all , that the Powers of Darkness , can Contrive , or Act against me . 9. He assured me , that the Eye of Divine Providence , should be ( Everlastingly ) fixed on me ; and the Right Hand of God's Righteousness ( Everlastingly ) kept under me , for my Security , from being in danger ( at any time ) of finally Miscarrying or Perishing . 10. He assured me , that the very Indwelling Corruption ( in my Nature ) and whatever Falls , or Miscariage , which should ( at any time ) be occasioned thereby , in my Life and Conversation : Should ( with all the Afflictions attending me for the said Miscarriages ) most certainly , and ( infallibly ) Work for my Eternal Good , and Welfare : whatever I my self , ( or others ) should Judge to the Contrary . 11. He assured me , that I should meet with great Opposition , and Tribulation , in the World ; But that all mine Enemies , should find , they Laboured in vain : For , that God was on my side , to take my Part , against them . And who will ( most certainly ) Crown all my Streights and Troubles with a happy Success . 12. He assured me , that God's Special Presence , should be so with me , ( in every Change of Condition in this World ) as that nothing should harm , or spoil me . Yea , that Death ( it self ) the last Enemy of Nature ) should neither Terrify nor Hurt me . The Mortal Sting thereof , being ( by the Death of My Redeemer ) unstung , and divested of its Power , to harm me , or any of Christs Redeemed ones . These Particulars Discovered , and set home ( by the Holy Ghost ) on my Trembling Panting Soul. He Working me ( Powerfully ) to a Believing each Particular , with Application to my self . I was ( immediately ) surprized , with a more Astonishing , and overcoming Rapture of Inexpressible Joy , than before . I had clear manifestations of the Love of God , to me ( in Particular ) and of the great things done , and Prepared for me , to make me ( Everlastingly happy ; in the Beholding and Enjoying himself , as my God , and my Father , and Portion , in Christ , for ever . According to the Unconditionate Free Covenant , of his own Grace , Made and Establshed in , and with Christ ( his Son ) in the behalf of me , and the rest of his Elect. No sooner did I look up to God , and behold his Reconciled Face , Smile on me , ( in the Face of Jesus his Son ) but I felt such inward , Soul Inebriating Joy ; as I verily thought , would cause my very Soul to Fly out of my Body , and my Body to burst in sunder . The hardness of my Heart ( under which I Laboured , all the time of my Bondage State ; and which I sensibly felt to grow and encrease ; as I called to Remembrance the many Follies of Youth ; and the Holy Law of God ; whereof those Follies were so many Breaches ; each Folly Deserving ( if it were Possible ) a Thousand Damnations ) was Melted and Thawn ( like a lump of Ice , before the warm Sun ) By the Sense , and Perception , I had of the Love of God ( vouchsafed ) to such a base , and deformed Sinner , as God knows I was , and still am . I felt the Servile , and Mercenary Frame , and Disposition of my Spirit , take Wing : and that Filial Child like Frame and Disposition of Spirit , ( which is suited to a Gospel Dispensation ) Succeed in its Room . And looking up to Heaven ( with the Tears flowing from me , so extreamly fast ; that I heard them drop , drop upon drop , on the Floor , where I stood , continuing so long , that I ( sensibly ) felt my Cheeks to Burn and Scald me ) . My Soul ( in a strange Extasy ) running over those Particulars , which the Holy Ghost had assured me of . Here 's the Second Rapture of Joy. What Joy like to this I now feel ? Who can ( possibly ) Relate or express it ? What! Hath God Elected me ? even me ? Sinful and Vile me ? And hath he done it before time ? And notwithstanding he ( perfectly ) knew , what I should prove in time ? Oh! Wonderful Love ! Why me Lord ? Why me ? And not one of the Reprobates in Hell , who never Sinned against thee , to that Degree that I have ? And hath God laid mine Iniquities , even all my Iniquities , on the Back of Christ , and Charged them to his Score , as my Surety ? Oh! Amazing Mistery of Divine Love , and Grace . Who is able to know , whether the Father or the Son Loves me Most ? The Father in Laying my Sins on his own , and only Son , tho Innocent and Harmless . Or the Son , in Condescending to Bear them , as his own Sins ? And are all those Sins of mine Discharg'd , and satisfied for , by the Active and Passive Obedience of Christ my Surety ; who hath kept the Law for me ? Oh! Wonderful Condescention , both of Father and Son ! Is it so , ( as I feel it is ) That God the Father , is fully Satisfi'd , with that his Sons Obedience ? And that I am now Justifi'd ( in his Sight ) by the Virtue thereof ? Oh my Soul ! What Cause hast thou to Rejoyce and Adore God for ever ? And was the Love of God set on me ? Even when in a State of Vnregeneracy ? Who but a Mercenary Legalist will not be ( hence ) Convinced , of the Orthodoxy , and Soundness of that Distinction . Which differenceth between the Person of an Elect Sinner ; and the Sinful Pravity of Nature ; which Cleaves to him ? Surely my Soul ! If God had really hated thee , and had he been Wrath with thee , as he is with all the wicked Reprobates , who have no share in the Redemption of his Son : Even then , when thou wast un-called , he might have sent thee to Hell. Who could have hindred him ? And were the Reasons , wherefore he handled thee so roughly , ( by the Spirit of Bondage ) as have been discovered by the Holy Ghost : And not because he hated thee , or ( any way ) design'd to satisfy his Vindicative Justice for thy Sins . What Cause hast thou to Reflect on , and Abhor thy self , for all thy hard Thoughts , and unbecoming Apprehensions , which were lodg'd in thee , of God , and his Dealing with thee ? And is it certain , ( as most certainly it is , seeing God cannot Lye ) That I , Poor Sinful I , shall be made to Persevere , and hold out , in a State of Grace ; and continue in Gods Favour for ever . Oh! What unspeakable cause , hast thou , to Adore , Love , and Praise Jehovah to all Eternity ? And what little Reason hast thou to be discouraged , to think of what the Powers of Darkness can do to hinder thy Perseverance ? And will the Eye of Divine Providence be on me ; and the Right Hand of God's Righteousness , kept under me ; to Secure me ( for ever ) from ( finally ) Miscarrying , or Perishing ? How great Encouragement is this to thee , my Soul ; to have the Eye of Faith , and Hope ( Dependingly ) fixt on the Faithfulness , and Almightiness of God ; seeing the End , and the Means , are ever Inseparable ? And hath God ( that cannot Lye ) Promised , and Engaged , that the very Being of Indwelling Corruption , with all the Out-breaking thereof , in my Conversation . As also , the many Afflictions attending the same , shall ( infallibly ) Work , for my Eternal Good. What Reason have I to Cry out , and say ( with astonishment of Soul ) Who is a God like unto thee , who Pardonest Iniquity , and Passeth by the Trasgression of the Remnant of thine Heritage ? Who out of Darkness producest Light ; and out of the greatest Evil , canst bring the greatest Good. And is it so , That notwithstanding the many , and great Oppositions , and Tribulations , I am to meet with , in the World. I shall ( through Christ ( accompanying , and strengthening me ) be brought through them ; and made a Compleat Conqueror in the End ? How greatly Zealous , ought I to be , in Loving and Lauding , the True and Living God , Father , Son , and Holy Ghost ? whose Tremendous and Glorious Name , is Infinitely Transcending , all Praises , which Saints or Angels , are Capable of giving . And seeing that ( from henceforth , till I come to Heaven ) the special Providence of God will be with me ( in every Change of Condition ) so as nothing shall be able to do me Harm . What unspeakable Cause have I to fear ( with a Reverential , Holy , and Filial Fear ) the Glorious Name : and Infinite Majesty of the Great God ? And how unbecoming me ( for whom God hath done so many , and wonderful things ) will it be ; to Fear , either Devils or Men , who set themselves against God , and his Sons Interest ? O my Soul ! Rejoyce ( now ) in God , who is become thy Salvation ; and Fear nothing , but what may ( any way ) grieve his Holy , and Tender Spirit . Marvelous , and unutterable , were those Manifestations of Gods Love , let out upon me ( his poor nothing Creature ) in that Moment of his Spirits Sealing me , in Believing : and by the Sense whereof ; the Holy Ghost fill'd up those Vallys and Bottoms , in my Soul , and Conscience ; occasioned , by the sharp and terrible Workings of the Spirit of Bondage . And as the Manifestations ( but now ) Mentioned , were ( in themselves ) Marvelous , and Astonishing : so were ( also ) the Sensible Effects they Produced in me , Wonderful and Ravishing . Those Effects , I Reduce ( for Orders sake ) to Six Heads . First , The Horrour , and Guilt of my Conscience , was gon ; which was Succeeded , by the Answer of a good Conscience , ( towards God ) which did ( inwardly ) Suggest ▪ and Dictate to me : That my State and Condition ( Godward ) is truely Safe , and most Happy . Secondly , The Spiritual Vail ; which Covered my Heart and Mind ; and which kept me from seeing into the Mistery of the Gospel , was taken off , like Scales , or a Web , off the Eyes of a Blind Man. Whereon , I was enabled to See , and Behold , who , and what , Jesus ( held forth in the Gospel ) is to me . Thirdly , The Affrighting Distractions , and Overwhelming Hurricanes of my Despairing Soul ( occasioned by my continual expectation of being sent to Hell ) were turned into an unexpected and Soul surprizing Calm , and Sedate Frame of Spirit . Fourthly , The Spirit of Slavish Fear , which ( on every occasion ) Tormented and Rackt me , vanisht ; and the Spirit of Power , of Love , and of a sound Mind , was given me . Fifthly , The Joy ▪ and Comforts of the Holy Ghost , were Communicated to me , in such a manner and measure , as ( unspeakably ) passeth my Frail Capacity , to tell forth , or express . Which occasioned me , to call to Mind , my former Wondering ; and Musing ( while going on , in the way of my Ignorant , and Blind Zeal ( in Serving God ) before the Spirit of Bondage visited me ) to think , what the Joy of the Holy Ghost should mean ? Whenever I did Read of the Joy of the Holy Ghost : Or , did hear any mention thereof . Joy of the Holy ( think I ) Lord what is that ? What is the meaning of it ? I cannot tell ; or apprehend what this Joy of the Holy Ghost should be ? Sixthly , The Spirit of Adoption was given me , whereby I was enabled to come to God's Throne of Grace ; and with a Holy , and Humble Boldness ; to call him my God , and my Father . The Instinct in the New Creation wrought ( by the God of all Grace ) in me ; led me to God , as the Fountain of all Good. The Spirit ( given me ) putting into my Mouth , Words of Solemn Thanks , and Praise ; for the Greatness , and Strangeness of my Salvation . To my Knees I betook me , Adoreing and Worshipping ( with my Spirit ) That Holy Jehovah , Trinity in Unity , and Unity in Trinity ; Father , Son , and Holy Ghost ; the True and Eternal God. Whom all the time of my Blind Zeal , and during the time of my Bondage State ) I had so Ignorantly Worshipped . I was now ( and never before ) Enabled ( Jacob like ) to catch hold of , and to Wrestle with a Reconciled God. The Greatness , Holiness , and Infiniteness of his Majesty , ( which before I knew him in Christ terrified , and affrightned me , with a Witness ) Animated and Encouraged me , in Praying to him . It is not to be Exprest ( in Words ) with what Alacrity , and Chearfulness of Spirit , I approached the Throne of Grace ; and with what Enlargedness , and inward Meltings of Heart , and Soul , I called on God. When I did but mention this , My God , and my Father ; Oh! what Ravishment of Soul , did I ( Experimentally ) feel , Overflowing and Drowning my very Spirit ? To my Bed I went , with a Glad , & Ravish'd Heart . Christ knows , The Burning Inflammation , which the Horror , and Bondage of my Wounded Despairing Conscience caused in my Body , was gon ; and my Bodys Disposition to Crookedness ( thought the sinking weight which lay on my Spirit within ) was Instantly Rebuked , and caused to Retreat , by the Glad , and Joyful Tideings of Gospel Peace ; which ( that Night ) took up its Lodging within me ; Succeeding , and Powerfully Supplanting that Spirit of Bondage , which made me so hopeless , and ( as I thought ) Past all possibility of escapeing Hell. No sooner was I stretched in my Bed , but Swooning and Fainting Fits of Love Sickness seized me : I was Inwardly ( and Spiritually ) so Apprehensive of the Mysteriousness of Christs Incarnation , his Humbling himself ( even to Death ) his lying Confined ( as a Prisoner ) in the Grave ; and his being Raised therefrom ; ( again ) his Ascending to Heaven , ( from whence he came ) and his Sitting down at the Fathers Right Hand ; to Enter on the Work of Intercession with God. And that as my Surety and Mediator , and all for me ; that I verily thought my Body was near its Dissolution . A thing , which the clear and certain assurance ( given me ) of my being an Adopted Son of God ; made me ( even ) Long and Pant after . My Thoughts , and Meditations , were ( now ) wholly Employed about Christ , and that Blessed Change which I ( Sensibly ) felt , was Past on me . The sweet and Soul Ravishing Communion , I had with Father , Son and Holy Ghost ; was ( to me ) instead of Meat , Drink and Sleep , and that the most Pleasing and Satisfactory , that I ever Enjoyed . The Actings and Sufferings of Christ ( in the assumed Nature ) for me , were so realized , and the Virtue , and Reconciling Efficacy , of the same , so ( sensibly ) set home , on my Wounded and Bleeding Soul , by the Spirit of Adoption , that I thought I had the Person of Christ claspt in my Arms in the Bed. Oh! The sweet Intercourses , which ( by the Operation of the Holy Ghost ) passed between Precious Jesus and my Languid Soul. Then was I made to know ( Experimentally ) the meaning of Rev. 3. 20. While I was Wakeing , I was entertained with strange variety of Interlocution ( or Discourse ) which Passed between Christ and me , which did Explain and Unfold to me , that in Prov. 6. 22. During this , I continued in such a Melting Frame ; that the very Pillow-beer under my Head , was , as if dipt in a River , through the great abundance of Tears ( of unconceivable Joy ) which the Sense , and feeling of Christ's Love , constrained me to shed . When I found a necessity of turning in my Bed , I could not turn without my Dearly Beloved , and ( Incomparably ) Loving Jesus , in my Arms with me . When I Slumber'd , and Slept , I was soon visited with most Joyful , and Ravishing Dreams , of God , Christ , Holy Ghost , the Glory of Heaven , and the unutterable Bliss , and Felicity , of those Souls , who are Reconciled to God , by Christ . This was very Frequent , and common when Sleep came on me , after I had been Sealed in Beleiving . And albeit , I never durst to heed , or mind Nocturnal Dreams ; yet they have ( sometimes ) had such a strange Influence on me , that I have felt such delightful Joy and Comfort in my Spirit , that ( sometimes ) I have been at a stand , to think ; whether I had been asleep , or awake . It was a frequent Practice ( with me ) for some considerable time ( how long I cannot now Remember ) to arise in my Bed ; ( when I awaked out of My sleep ) to Bend my Knees , and lift up my Eyes , Hands , and Heart to heaven , to Land , Praise and Magnify , Father , Son and Holy Ghost ; for the greatness , and strangeness , of my so unexpected , and unlook'd for Salvation . Being but the Night before ( yea , and every Morning ) ready to Drop into final Desparation , of ever being Saved . Oh! What a loss was I at , in my self ? Not knowing how ( sufficiently ) to Extol and Bless God ; for what had now befallen me . I was ( even ) ready to quarrel with my self ; because of the narrowness , and streightness of my Soul , which hindred that I could not take in more of God : and go out in more enlarged Expressions of Love , and Praises to him . For above six Months ( together ) I could neither lye down , nor arise ; go down , or come up Stairs ; pass in or out , from one place to another ; but I strongly Conceited that I perceived a Guard of Angels attending my Person . It cannot be Expressed , with what scorn , and abhorrence ; I look'd on the Pride and Gallantry of the Family where I Lived . Their Changeable Suits of Rich and Glittering Apparel , with their Choice Meats , and sweet Musick , with other delightful Pastimes , I look'd on , and accounted them , but as Smoak and Dust . The Titles of Worldly Honour , wherein the Rest of my Relations did ( not a little ) Glory ; I accounted the same , but a meer empty Vanity . Oh! ( think I ) That my Poor Relations could see , taste , and feel , what I do : how would they disrelish , and be ashamed , and weary of these Poor , perishing , sensual Delights ; wherein they Place their Delight , and Felicity . When ( at any time ) I heard them talk ( boastingly ) of the Honour and Credit of the Family ; I could not forbear , expressing my Contempt , of the same : Telling them ( to their very Face ) that the Blood of Jesus ; not the Blood of my Progenitors ( according to the Flesh ) was that which made me Noble , and truly Honourable . And that he , or she , who were advanced to the Highest Degree of Honour , whereto an Earthly King , could ( possibly ) advance ; and were not wash'd in the Lambs Blood ; the Higher their Honour and Greatness is ; the greater , and more Intollerable , would be the Doom , and Condemnaton of such , when ( by Death ) they go hence . Now I began to disrelish , and discover what small èsteem I had , of the Liturgy and Ceremonies , of the Church ; of which I had ( formerly ) been so ( extreamly ) Zealous . Three Things ( chiefly ) occasioned this . First , The apprehension I had , of the Purity and Holiness of God's Nature ; which requires a Worship suited to his own Pure , and Spiritual Being , according to that in Joh. 4. 24. Secondly , I Considered , that no Worship could ( possibly ) find acceptance with God , but such a Worship as is stamp'd with God's own Institution : which I was ( then ) apprehensive ( and am now more fully convinced ) the Liturgy , and Ceremonies of the Church are not , the same being Devised by Men : and Imposed ( by Human Authority ) without any the least Warrant from the Word of God. According to Esa . 8. 20. Esa . 29. 13. Mat. 15. 8. 9. Thirdly , The sad Experience I had , of the uusuitableness of such a Worship to an Awakened , and a Renewed Soul , while I was in a Natural State , Ignorant of God , and the Nature of my Soul , and things truly Spiritual . I was exceeding Zealous in doing and Performing that Service , which ( now I find ) is of little avail ; either to a Pleasing God , or profiting an awakened Conscience . The Spirit of God having ( in effectual Calling ) Taught and Convinced me , that no Worship or Ordinance ( in Religion ) can be Food to Nourish , and Satisfy , a Hungry Soul ; But such Worship , as is Instituted by ( and suited to Please ) God. God will be found ( Savingly ) of none , but those , who seek him in the Ways of his own Institutions . According to Prov. 8. 32. 1 Pet. 2. 2. Soon after this , The Care and Providence of Christ ( my Chief Sheppard ) directed me to attend the Ministry of Mr. Samuel Mather , with whom , I ( afterwards ) sate down ( in full Communion ) to my Souls great Comfort , and Edification , in the Knowledge of Christ . Notice being taken ( in the Family , where I lived ) that I discontinued going to the Cathedral Worship ( the which I commonly attended , with a more than ordinary Zeal , sometimes three times , and sometimes four times in the same Day ) And that I was not seen at the Parish Church , on Sabbath Days , or at the Sacrament ; as I used to do , the Eyes of mine Observers , were upon me , to watch me what ways I took in Religion . Innumerable were the Taunts and Scoffs cast on that way of Worship , which I had Espoused and closed with ; thorough all which I was carried with invincible Courage : Many and sharp were the Combates wherewith I Encountered , from my own Relations especially , the Lord of Santry ( in whose Family I then liv'd ) and my Father , ( his Brother ) who by their Authority over me , and the greatness of their Learning and Parts , ( between which and mine , there was no more compare than between the Sun and a little twinkling Star ) did ( frequently ) attack me , to bring me back to the ( forsaken ) Chruch of England , but all in vain . One time ( above all others ) my Lord observing , that I absented , not only the publick Worship , but that of his Family also , sent up his Secretary ( another Brother's Son ) to call me to Prayer , in the Family , on Night . My Cousin delivering my Lords Command ; I reply'd , that I was under some Indisposition ; and therefore , Pray'd my Cousin to excuse me to my Lord : down he goes , and no sooner had he delivered my Answer , but up he comes again , with the same Message , from my Lord. I threw him off the Second time , with the same Excuse , alledging , that I could not come . This Answer brought to my Lord , the Second time . He ( in a great Rage ) sends up my Cousin , with a Peremptory Command , that I must come to Prayer : my Cousin stood some considerable time , expecting that I would Answer my Lords Peremptory Command , but my Answer was , that seeing my Lord had so plainly imposed on my Conscience , in Commanding me to Act against my Conscience , I thought it was my Duty to declare , that untill I better understood it to be my Duty , to Obey his Lordship ( in a thing of this Nature ) than as yet I did , I neither could , nor would go to joyn in Prayer , with the Family . This Reply coming to my Lord's Ear , he let me alone , for that Night . The next Day my Lord took me to Task , Examining ( very strictly ) and Demanding of me , a Reason , wherefore I came not to Prayer , with the Family seeing they never used the Common-Prayer in the Family ? To whom I made this Reply . My Lord , It is not from any Aversion I have to Prayer , that keeps me Back , from coming to Prayer with the Family : But the great Dissatisfaction Lodged in my Conscience . For , my Lord , ( said I ) should I ( under my present Light , and Conviction ) go on my Knees , to joyn in such a Service , where God is so notoriously Dishonoured , and his Glorious Name so greatly Profan'd , my Conscience would ( like a Flame of Fire ) fly in my Face . The Lord then Demanded of me , what I could Object against the Service Perform'd in the Family ? To whom I Reply'd , That the Chief Objection I made , was against the Person , who Perform'd the Service . The Lord Demanded , what I had to Object against the Person , who Pray'd in the Family . To whom I Reply'd , That I Objected against him , for Two things . First , that he was a Rotten Arminian , denying the Doctrine of Election , and Justification , by the alone Imputed Righteousness , of the Son of God. And that he also Held falling from Grace . Secondly , For that he was in his Life and Conversation , a notorious Drunkard , and a common Curser and Swearer , &c. My Lord then Demanded , Why I did not come to Family Prayer , when his Son James said Prayers ? Reader , thou must know ; That when the Chaplain would be Drinking , and Ryotting abroad , sometimes my Lords Son would be Commanded to Read one of the Evening Prayers at the end of some Bibles . To this I Answered , That his Son was but a Child , and did not understand what he Read. Lord have Mercy on me ( said my Lord ) who would you have Pray in my Family ? My Lord ( said I ) I Humbly conceive , no Man Living is fitter for a Service of this Nature , than your Lordship . The Great God having made your Lordship , King and Lord over your own Family , and hath Endued your Lordship with such Incomparable Gifts of Knowledg , and Learning , and ( I hope ) of Grace too . And Pray Sir ! ( said my Lord ) How would you have me Pray ? My Lord ( said I ) I Humbly Conceive , that you are to Pray , according to the present Condition , of the Souls of your Family . Pray Sir ! ( said my Lord ) How is it Possible for me to know the Inward Thoghts and Condition of my Families Souls , so as to Order my Prayers accordingly ? My Lord ( Reply'd I ) albeit your Lordship , cannot ( possibly ) Acquaint your self with all the Secrets of your Family , yet you may by Catechizeing your Family , and frequently Examining them , about the State of their Souls , and Gods Dealing with them ; find Matter enough , to Enlarge on , in Putting up Prayers to God for them , in the General : which is , as much , as the Rule of Duty directs ( or obliges ) to . My Lord finding that the Truth I was call'd to Vindicate , and the Spirit by which I spoke , to be too Powerful for his Great Learning , he let fall the Dispute ; which I am very sure was his Wisdom , and his best Advantage , so to do : Considering , that none ever yer prospered who continued to fight against God. My Lord ( by this means ) found how I stood affected in Religion ; and ( accordingly ) Communicated to my Father , his Judgement and Apprehensions of me . Immediately , a Consultation was held ( about me ) to Consider what Methods were most proper to take ; not only to prevent my farther Advancing , in that way ( of Religion ) which they Accounted Phanaticism : But also , to bring me Back to the Church of England , whereon I had turn'd the Back . The Result of their Consultation ( as soon afterwards appeared ) Issued in a fixed Resolution to carry it towards me with all the Urbanity , and Gentleness imaginable . My Relations considering , and knowing ( full well ) that my Temper , and Spirit , was to be drawn , and won by Fair and Gentle means ; not to be Forc't , by Violence . According to the Methods agreed on ; I was ( at a strange and unusual Rate ) Treated by my Father , my Lord , my Grand-Mothers , my Uncles , and Aunts , with the Rest of my Relations ; in such ways of Kindness and Love ; as caused in me , some hopes , that the Love and Kindness they shew'd , and Express'd in their Dealing with me , had Sprung from an Apprehension ( or Conviction ) in them , that the Principles ( in Religion ) which I had Embraced ( in opposition to theirs ) were the Truth . But I ( soon ) found that I was ( herein ) mistaken . For , It was not long before great offers were made me , of making a Purse , to Set me up in the World ; On condition I would desist going to Meetings ; and return apain to the Church ( wherein I was Born , and Baptized : ) And not bring such disgrace on the Holy Church , of which my Ancestors were such Noted , and Eminent Members . And besides , That I might not stain my Family , by occasioning Peoples saying , that a B — ( and , one who was Son to a Father in the Church ) was turned Phanatick . To which they Added , The Consideration of what a hopeful Prospect there was before me , of Advancement to Worldly Greatness , in Case I did not hinder my self , by Continuing a Dissenter from the Church .. And what hardship , and Poverty , I must expect to Wrestle with , to my own Ruin , and the great Disgrace of the whole Family , in Case I refused the Offers made me , and the Advice , and Counsel given for my own good . To all which , I was enabled ( with an Holy Magnanimity , and becoming Fortitude ) to Reply , that the Sight and Sense I had of a Future Happiness ( with God in Heaven ) had Blunted , the Edge of my Appetite , to these Poor , Low , and Empty Vanities , which ( I question not ) will prove unspeakably more Vain , Empty and Tormenting to me then they are in themselves ) should I ( for the Love of them ) loose my Soul. In Case ( said I ) my Friends and Relations , who seem so greatly concern'd , for my Good , can procure ( from Heaven ) an Infallible Certificate , that my Closing with the Present offer ( on such a Condition , as is now laid before me ) will not provoke the Holy Trinity , and prove a Snare to my Immortal Soul ; I shall readily comply : But if they cannot , it will ( said I ) Prove your Wisdom , to let me alone , to Rejoyce in the Choice I have made Had my Relations felt , what I have felt for Sinning against God ; and could they tast the Joy , and Sweet Comforts of God , which have put me out of Conceit , and Love , with the present World. They would ( I question not ) be not only unwilling to Blame , and Censure me , for the choice I have made ; but they ( themselves ) would readily , and Heartily , make the same Choice , for which I am now slighted and judged to be Miserable . My Relations finding how ineffectual their Methods prov'd to gain me , they soon turn'd their Smiles into Frowns , and their kind Speeches , into Discourageing Menaces , what severe Courses should be taken with me , to reclaim , and reduce me to Obedience . My Lord threatned ( severely ) that he would have me bound with Ropes on a Porters Back , and brought into the Church , in the time of Divine Service . To this I Reply'd , That if his Lordship did not as well Gag my Mouth , as Bind my Hands and Feet , I would ( certainly ) Roar out , and Disturb , all the People at their Devotion . For fear of which , no Force ( of that kind ) was offered me . After some considerable time , My Father , and Lord , finding that neither Fair and Gentle means , would Allure , and Draw me to the Lyturgy , in their Church ; and that no Severity ( wherewith they threatened me ) could Drive me from the Pure Worship of God , in the Meetings . I was soon Attack't with greater , and sharper Opposition , than I had ( before ) met with from them . First , By my Father , Who ( in the Presence and Hearing , of at least Forty of our Family ) took me to Task about my Principles , and in regard of the small hopes he had of Convincing me , by the Arguments he used : He openly declared , his Resolution , never to own me , for his Son ; Unless I forsook the Meetings , and came to the Church and Service again , as formerly . And this Sir ! ( said my Father ) I think fit to tell you , before all these Friends , to the end you may take it into Serious Consideration , whether of the Twain , you Judge more Eligible ; to forsake your Fanatick Opinion , and Schismatical Companions ; or , to be deprived of the Love , and Affections of a Father . And know it Sir ( said he ) that I do , by the Authority of a Father , Command and Require you to fix on , whether of these two , you intend to Choose , and that within a Week : If you resolve to hold your New Opinion , I charge you , to quit my Lords House , and Provide another Lodging ; and as for me , I charge you , that you come not near my Doors , or any of your Brethren , or Sisters Doors . I 'll see ( said he ) which of your Holy Brethren or Sisters will take you in . To this , I was enabled to Reply thus , ( viz. ) Sir , Though you Resolve ( according to your present Declaration ) to cast me out of your Paternal ( or Fatherly ) Affections , and to disown me for your Son ( meerly ) for my Conscience to God , because I cannot ( without greatly offending against God , and Wounding my Conscience ) Conform to those Inventions of Men , in God's Worship , for which , I can see no Warrant in all the Scripture . I think ( and Judge ) it my Duty , ( now the Providence of God calls me to be Try'd ) to be as open , free , and plain , in declaring to you ( in the Presence , and Hearing of the same Relations who have heard yours to me ) , these Two things . First , That I hope better Things of you , than to see you Act so unnaturally in letting your Child Perish for want of Necessaries for Life , And that because , I dare not Act against my Conscience . Secondly , That in Case , you do Resolve , to Persist , in this your Resolution , I am as ( fixedly ) Resolved , in Casting my self ; on the Promise , and Providence of God , what ever comes of me , in this World. And before I will Act ( herein ) against the Light of God's Word , and the Dictates of my Conscience within , I hope I shall be Enabled to Choose rather to Dye ( with Lazarus ) on a Dung-hill , for want of Bread. My Father ( to his Death ) kept his Resolution : and I ( through the special Grace of God ) have been Enabled to keep mine , and ( I hope ) ever shall . After this ( about three Days ) I had a great and sharp Dispute with my Lord , which Continued three Hours and a half ( by my Lord's Chamber Clock . ) The Subject of our Discourse , was about Set Forms of Prayer : Whether the Word of God , would Warrant ordinary and fallible Men , to Compose Set Forms of Prayer , and by Humane Authority to Impose the same , on the Consciences of the People . My Lord peremptorily Affirm'd that Gods Word did Warrant this . And I as stiffly denied that it doth . For Proof of the Affirmative , my Lord Quotes Luke 11. 2. When ye Pray , say , Our Father , &c. Sir ( said my Lord ) here 's a Positive , Command to prove what I have Affirmed . To this , I shall ( Humbly ) offer Two Things to your Lordships Serious Consideration . First , The apparent differnece between the Two Evangalists , in Setting down the Words of this Prayer : Luke saying , When ye Pray , say , Our Father , &c. Matthew , ( as appears , Mat. 6. 9. ) saith , After this manner therefore Pray ye , &c. I cannot understand ( said I ) how your Lordship can Reconcile these Two Evangelists ; so as ( Peremptorily ) to Conclude , from the Place now Quoted , that it is the Mind of Christ , that these Words are to be Imposed on Believers , as a Prayer , or as their Prayer . Secondly , By way of Humble , and Submissive Enquiry ; Doth your Lorship firmly Believe , that the Form ( now Quoted ) to Prove the Affirmative is ( in it self ) a Compleat and Perfect Prayer , containing all the parts of Necessary Prayer ? I Grant it Sir , ( Reply'd my Lord ) I believe it is a Compleat , and a Perfect Prayer , containing ( in it ) all the Parts of Necessary Prayer . I likewise ( Humbly ) Presume , That your Lordship takes it for Granted , that it is the Mind of Christ , that this Form of Prayer is to be Imposed on Believers , as their Prayer ? I Grant it Sir , ( said my Lord ) I take it for Granted , that it is the Mind of Christ , that that Form , should be Imposed on Believers , as their Prayer . Then , my Lord ( Reply'd I ) If the Form ( now mention'd ) be a Compleat , Perfect Prayer ; to which nothing need to be Added ; and that the same is to be Imposed ( on Believers ) as their Prayer , and that by Christ's own Authority . To me it is very plain , that for any men , to Make , or Impose , any other Prayer , on themselves , or others , it is a manifest Breach , and Violation of that Command of Christ . I will Instance in a Plain Case ( for Illustration sake ) The Ten Commandments , in the Law Moral , I doubt not but your Lordship owns them to be a Most Perfect , Compleat Rule of Righteousness ; containing all the Parts of our Duty to God and Man. I Grant them to be so ( said my Lord ) . In the next Place ( said I ) I Question not , but your Lordship ( as readily ) Grants , That this Perfect Rule of Righteousness ; is Commanded , and Enjoyn'd , by God's own Authority . I Grant that also ( said my Lord ) They are Commanded , and Enjoyned , by God's own Authority . Then ( said I ) the Case is Plain , and cannot be deny'd , That for any , to Command , or Appoint , any Rule of Righteousness : besides those , which ( in themselves ) are Compleat and Perfect ; and which are Enjoyn'd , and Commanded by God's own Authority ; it is a manifest Breach , and Violation of the Supream Law : to which , nothing may be Added ; and from which , nothing may be Detracted ; without Incurring the Displeasure , and Curse of God. Deut. 4. 2. and 12. 32. Pro. 30. 6. Rev. 22. 18. 19 From Prayer , My Lord fell off ; to Discourse of the Liturgy , and Ceremonies in General , the which he Handled , almost , in all the Particulars of them : And with such Advantagious Success ( on my side ) that my Lord ( at length ) grew weary , and lest off : he having ( I doubt not ) found that Scripture in Psal . 8. 2. made good that Day . But whether he became sensible thereof , yea , or not ; sure I am , that I found that sweet Promise , in Luke 21. 15. made good to me that Day . Of which such notice was taken ; that hardly any of my Relations durst Attack me any more , except , in a way of Reproach ; and Railing against the Phanaticks , and the New Religion I had espoused , since I left the Church . The Good Lord be ( for ever ) Exalted , and Praised , for his Mercy , and faithfullness , to his poor , and despised Children in a time of need . This was the last Encounter I had with my Lord , about Religion ; for that very Night I took my Leave of my Lord , rendering humble and hearty Thanks to his Lordship , for all his Expressions of Love and Kindness , wherewith I met under his Roof , since I became a Member of his Family . It were endless to Relate , the many and sharp Tryals , to which the Providence of God called me , ( that I might be brought up in in the School of the Cross , and fitted for the Service , to which I was afterwards Called ) out of all which , his ( never , never failing ) Providence brought , and delivered me . Should I Expose in Print the many streights and difficulties , wherewith I have ( occasionally ) been Exercised , from the time of my closing with Christ ( in the Gospel ) to the time of my Call to the Ministry . ( Together with the Methods Providence took to bring me off ; and working mine Escape and Deliverance ) I believe it would be Matter of Joy and Rejoyceing , to humble and ( seriously ) Religious Souls . But my intended Brevity forces me to omit many Particulars , which would ( I do not question ) be of great use , both to my self , and others . From what I have here Published , concerning God's Dealing with me : Let the following Observations , be ( Practically ) Improv'd , to God's Eternal Praise . OBSERVATION . I. See , and take Notice , What a Sweet and Harmonious Concurrence there is , between God's Electing Purpose of Grace , and his Providential Dispensations . The Foundation of all God's Gracious Dealings with an Elected Sinner , is his own Gracious Purpose , fixed in Eternity . Jer. 31. 3 The Lord hath Appeared of old unto me , saying , yea , I have Loved thee with an Everlasting Love ; therefore with Loving Kindness have I drawn thee . Here Note , That Everlasting Love ( in the Hebrew ) signifies a Love of Eternity . From whence I make this Observation , ( viz. ) That God Loves his Elect , from one Eternity to another . With this agrees that of the Apostle , Ephes . 1. 4. According as he hath Chosen us in him , before the Foundation of the World. This Discovery of God's Love to his Elect , is as a Millstone laid on the Back , of that Popish , Arminian Doctrin ; of a Temporary , and Conditional Election , to sink it into the Bottomless Depth , of the Eternal Abhorrence , and Loathing of God , the Elect Angels , and all Saved Sinners . Therefore from hence Learn , What to think , and say , when the Devil , and thy vain Heart , Suggest unto thee . ( Upon thy doing , and Performing any Duty and Service ) now the Lord hath Elected ( or will Elect me ; because I have done thus , and thus . Reader ! The Devil ( who seeks thy Ruin ) is ( cordially ) Reconciled to such an Election , as this : because , he knows it will end in thy Eternal Ruin , if God leave thee here . Therefore , Repel , and Stave off , this Cursed , Popish , Arminian Dream , by ( stedfastly ) Believing , and Affirming , that God's Electing Love Embraced me in its Arms ; and Registred ( or Enrolled my Name in the Lambs Book of Life , before I had a Personal Being ; or any Capacity , to do or perform any Duty , which could move God to Elect me . Then , when the Devil , and thy remaining Unbelief , suggest unto thee ( upon any personal miscarriage , or fall into new Provocation against God ) now God hath cast me out of his Love , and Rejected me , because I have broken Covenant with him . Repel this Temptation , by considering , and ( stedfastly ) Believing , that the Electing Love of God , which Embraced me , and Enrolled my Name in the Lambs Book , ( before the Foundation of the World ) it is a Love , like God himself : As without Beginning of Time , so also without End , or Change , Mal. 3. 6. OBSERVATION II. See hence , and Observe , the Impossibility , of frustrateing Gods Decrees , and his Working Providence . The Deaths , and Dangers , to which I have been ( so often ) exposed , have been so many and greatly dangerous ; that had not Gods Love to me , and his Providence over me , preserved me , I had ( certainly ) perished . The Snow in which I lay , for Four or Five Hours , ( at so tender an Age , as but three Months old ) was as powerful to have killed me ( by the Extremity of its peircing Cold ) as it was to destroy the vast Numbers of Men and Cattel , which have often Perished by its Strength . The Element of Fire , which surrounded me in my Bed , ( when buried in Sleep , and no way able to help my self ) it was of as devouring a quality , to destroy me , as the Fire that heat Nebuchadnezzar's Furnace , was to destroy those faithful Worthies Cast into it ; had not God's Providenc restrain'd it in my Case , as it did in theirs . The Feirceness , and Teeth , of the great Mastiff-Dog , which had my Head in his Mouth , up to the Throat ; was as ready , and able , to crush me ( to Death ) as the Lions ( in the Den ) were to crush Daniel ; had not the Care and Providence of Daniel's God , which Restrain'd his Lions , watch'd over me , and restrained my Dog. The Element of Water , in which I was ( several times ) a Drowning , and ( to all appearance ) past Recovery ; It was as powerful to swallow me up , and to stop my Breath , as it was to over-whelm , and choak Pharaoh and his Host ; had not God restrain'd it , in my Case . The great Boar , How strong and ready was it , to rend my Bowels , when ( on the Top of me ) making Search ( with his frightful Tushes ) to come to my Belly ? had not Divine Providence ( so strangely , and seasonably ) sent the Gray-Hound , in to my Rescue . My Cloaths rent , and carry'd away in his Tushes . My Belly untouch'd . Oh Amazing Providence ! The Two Horses ( mention'd in the beginning of the Book ) how near were they to putting a Period to my Life ? The one by his great Strength , in throwing me , and striking at my Fore-head ( with his Frost Nails ) leaving the Print of the Nails in my Cap ; within the thickness of Half a Crown peice , to my Scull . And the other , by running me fo far , out of Breath , that no motion of Life conld be perceived in me , for so long a time as caused all the Spectators to cry out , he is kill'd , he is gon , had not the Providence of Heaven watch'd over me , ( then ) where had I been ? When the Bloody Papists had lain in wait to Murder me in Dublin ( several times ) there being several Parties of their Soldiers appointed to way lay me , to kill me , of which designs I knew nothing till afterwards . Who ( or what ) kept me from Ruine ( then ) but the never failing Providence of God ? When my Life and Reputation , were both ( equally ) struck at , by the Hellish Plot laid against me , by that Man , who ( instead of Hanging me ) would have Hang'd himself . Who wrought my Escape , and Deliverance from that Destroyer , but the Wonder Working Providence of Jehovah ? Such Plots , as the Two ( last ) mentioned , have prov'd successful , to the destroying Thousands of other Men. But me they could not reach : Because , I was hid in the Hollow of God's Providential Hand ? That Sinful Desparation , and Unbelief ( while under the Terrours of the Law ) which sent Cain , Judas , and Innumerable Millions of Adams Reprobate Posterity , to Hell ( the place of the Damned ) What hindred , that it did not Fix me in the same place , and condition of Misery ? When ( by the rageing power thereof ) I was brought so near Hell ( in my own apprehensions ) As that I look'd on my self as a free Denizon of that Place ? What ( I say ) kept me back ; from descending into that place ; but the Providence of God , discovering , and applying to me , ( by the Saving Operation of the Holy Ghost ) the Almighty Saviour held forth in the Gospel ? OBSERVATION III. See , and Learn ( hence ) How like an Absolute and unlimmited Soveraign , the great God , did Work in my behalf . And that in behalf of my Soul , as well as of my Body . He who by the Ministry of Man ; hath ( by his own Blessing accompanying , that his own Ordinance ) Converted innumerable Thousands of the Elect ; it pleased him Convert and Call me , out of my Natural State , to a State of Grace , without the Ministry of Man. And that , both by awakening , and wounding me , by the Spirit of Bondage , setting home ( by the Law ) the Sight , and Sense , of my Lost Estate . And by Healing , and Curing the Bleeding Wounds , of my Despairing Soul , by the Spirit of Adoption : Discovering , and Applying to me ; the Merit , and Saving Virtue of Christ's Mediatoral Righteousness . Which hath occasioned my often thinking , of what is Storied of Achilles , a notable Archer among the Heathen : who gave such Wounds by the Arrows he Shot , as no Hand ( but his own ) could Cure. Vna Eademque Manus , Vulnus , Opemque tulit . The self same Hand , which gave the Wound brought the Cure. How true this is of Achilles , I am uncertain : but in this , of the Wounding , and Healing of my Soul. I am not more certain of any thing in Nature , than I am , that the Spirit of Christ , which Wounded me , by the Law , did also Heal me by the Gospel . Job 5. 18. For he maketh Sore , and Bindeth up : He Woundeth , and his Hands make whole . OBSERVATION IV. See , and Learn ( hence ) How stedfast , and faithful , God is , to his Word of Promise ▪ When for Christ and the Gospel , was forsaken , and cast off , by my Father , and all other Fleshly Relations ( being turn'd out , empty handed to the wide World , and not knowing whether to go , or what to do ) God took care of me , and provided a Lodging , and Friends , for me , which ( with the Peace of my Conscience ) gave me more satisfaction , and comfortable content , than all the Gallantry and Greatness of my Fleshly Relations . Those sweet Promises , Recorded in the Scriptures , and made good by the Providence of God , have oftentimes Refreshed , and Ravish'd my pensive , and weary Soul. Psal . 27. 10. When my Father and my Mother forsake me , then the Lord will take me up . Mat. 19 29. And every one that hath forsaken Houses , or Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for my Name 's sake , shall Receive an Hundred fold ; and shall Inherit Everlasting Life . Heb. 13. 5. Let your Conversation be without Covetousness , and be content with such things as ye have : For he hath said , I will never , never , never , never , never leave thee , nor forsake thee . The Greek hath ( no less than ) five Negatives , in this one Scripture , to assure the true Believer , that God will in no wise forget , or forsake him . I have been forsaken of my Nurse , when but three Months old ; but I was taken into the Nursery of God's Providential Care , which causes in me ( often ) to think ( with Comfort ) of that in Psal . 22. 10. I was cast upon thee from the Womb : thou art my God , from my Mothers Belly . The same Providence , which took Care of the Head , takes Care also of the Members . I was forsaken of my Bodily Physitians , But the Great Physitian of Soul , and Body , Cur'd me , by poor Contemptible Snails . I was forsaken of my Earthly Father , and all Fleshly Relations ; But God is become ( by Grace and Free Adoption ) my Father , who will never forske me Totally , or Finally . I was forsaken , by my Brethren , and Sisters ; But those who are the Sons and Daughters of God , they are become my Brethren , and Sisters . And albeit , many of them , who know me not , are ( on Malicious Reports ) prejudiced against me ; yet others of them ( who know me , and Gods dealing with me ) they Love me dearly . I have been forsaken , by several of my Church Members , in Ireland and England , Christ my Lord and Master hath been so before me . Jo. 6. 66. From that time many of his Disciples went back , and walked no more with him . Yet God is my God still . I have been forsaken of My Brethren in the Sacred Office , and left to stand alone , when Popery and Quakerism , were coming in like a Floud ; None stepping in , to help or Encourage me , against those Adversaries of Gods Religion . But he that stood by Paul ( when all other Preachers ( in his day ) forsook him ) stood by me , and emboldned me against their Threats , and Malice . I had Thoughts of Printing the most material Objections , brought in by Satan , to distress , and distract a poor Sinner , to keep him from Christ . And how the Spirit of Grace , Taught and Enabled me , to Answer them all . But my intended Brevity hath Prevented me therein . All Glory , Honour , and Eternal Praise , to the only Wise and Glorious God , Father , Son , and Holy Ghost . Amen , Amen . Postscript . LEst Satan should get an Advantage , by this Relation , of God's strange and wonderful dealing with me , in bringing me Home to Christ ( in such an unusual manner ) and his Handling me so sharply , by the Spirit of Bondage . As also , his Bountiful dealing with me , in making my Soul , the Receptacle , of such Ravishing Joy , and unutterable Consolation , upon Believing ( in Christ ) in Effectual Calling . I thought it may be seasonable , to give the present Caution , to the Poor Doubting , Tempted Believer ; who ( through Satans Subtilty Tempting ) will find him ( or her ) self wretchedly Prone to Conclude ( from what they read of my Conversion ) That the Work of true Conversion , was never yet ( effectually ) wrought in themselves . And that because , they were never under such Terrible , Bondage of Soul. Neither ( ever yet ) were lifted up so near Heaven as I was . Such Poor Tempted Believers , are to consider , the Particulars following , for their help , and relief , against the Tempter in this Case . First , Consider , That as in Nature , there is a vast disparity , or difference between Persons , in the Natural Birth ; so there is as vast a difference , in the Spiritual Birth . Some Women go through ( abundantly ) more , and sharper Pains , and Throws in Travel , than others meet with . Some Babes , meet with greater difficulties , and dangers in the Birth , than do others . The causes whereof ( in Nature ) tho they appear not to us , yet it is most certain , that so it is . So in Conversion , some Souls pass through greater Horror and Bondage ( in the Consciences than others do . Some are brought ( as it were ) through the very Jaws of Hell , and desparation ( as I was ) others are dealt more easily and gently with , Being sweetly allured , and ( as it were ) insensibly Transplanted into Christ , they not well knowing what is done to them . Paul and the rugged Jaylor , were handled more roughly , their Conscience were more deeply Wounded , with the frightning Terrors of God's Law ( set Home by the Spirit of Bondage ) than Lydia , whose Heart the Lord opened , with more gentle Touches of his Spirit . Acts 9. 6. Acts 16. 15 , 29. That Woman who is safely Delivered , without any danger or great difficulty to herself , or her Babe , hath no reason to question , whether she be indeed Delivered , because she went not through such danger , and difficulty as her Neighbour did , who narrowly escaped with her Life : neither hath she any Cause , of being Jealous with her Neighbour , because her case or condition , was more dangerous and desperate in Travel than was her own . Thou who art brought to Christ , by the gentle Drawings of the spirit of Grace ; and not brought so nigh , to the affrightning sight of Hell. And to such a Sense , and feeling , of the Pains of the Damned : As have caused some to think themselves ( actually ) in Hell. Admire at , and Bless God , for his Condescention towards thee , in bringing thee through the New Birth so easily . Secondly , Consider , That albeit , the truth of thy Conversion , be not so sensibly discern'd , as the Conversion of that Person is , who is brought Home in the way of Legal Terror . Yet thou art bound to Bless God , for the smallest measure of Grace , bestowed on thee , as the smallest Spark of Fire ( tho' it be hid under a great heap of Ashes ) is as truly Fire , as the greatest Fire in Nature . So thy small Grace , which ( in comparison of some others Grace ) may be so weak , and little , that it can scarcely be discerned , yet Grace it is , tho' thou know it not to be so . And he who bestowed it on thee , and wrought it in thee ; he will never reject or neglect thee , because of thy little Grace , while he sees thee Constant and Diligent , in the use of means Labouring to grow in Grace . Esa . 42. 3. Mat. 5. 6. Esa . 41. 17. Phil. 1. 6. Oh! But I do not find , that I am brought to Christ , and which is far worse , I fear , I never shall . To this , I Answer , in Two Particulars . First , Thy very fear , about this ( greatest of Concerns ) is an Argument of thy Translation from the First Adam , to the Second Adam , Christ Jesus the Lord. If the Spirit of Grace , had not given thee , some Sight and Taste , of the Excellency , and Sweetness of Christ ; thou couldest never prize , or desire after him . 'T is only the Child that hath Tasted the Hony or Sugar , that Longs , and Crys for more . Secondly , If thou findest a fixt Resolution in thy Soul , in going on to seek the Lord. And his Strength , by Prayer and Supplication : and other means of Grace , not resting in , or depending upon them , but on Christ ( alone ) for Life and Salvation . My Life for thine , come Death , when God Pleaseth to send it : it will end all thy fears , and put thee beyond the reach of all thine Enemies . Thy frequent Crying to God , ( in Prayer ) for Christ , and Saving Grace : is the Eccho of Christ Praying ( for thea ) at the Throne of Grace . And thy going on , and continuing to Watch at Wisdoms Gates , could not ( possibly ) be , without invisible Supplies of Spiritual Strength , Communicated to thy Soul , by the Spirit of Christ . THE END . 
A33462	----	Capel's remains being an useful appendix to his excellent Treatise of tentations, concerning the translations of the Holy Scriptures : left written with his own hand / by that incomparably learned and jucicious divine, Mr. Richard Capel, sometimes fellow of Magdalen-Colledge in Oxford ; with a preface prefixed, wherein is contained an abridgement of the authors life, by his friend Valentine Marshall. Capel, Richard, 1586-1656. This text is an enriched version of the TCP digital transcription A33462 of text R5922 in the English Short Title Catalog (Wing C471). 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. 178 KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A33462 Wing C471 ESTC R5922 13693629 ocm 13693629 101419 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 0 1.0 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 1, no. A33462) Transcribed from: (Early English Books Online ; image set 101419) Images scanned from microfilm: (Early English books, 1641-1700 ; 841:4) Capel's remains being an useful appendix to his excellent Treatise of tentations, concerning the translations of the Holy Scriptures : left written with his own hand / by that incomparably learned and jucicious divine, Mr. Richard Capel, sometimes fellow of Magdalen-Colledge in Oxford ; with a preface prefixed, wherein is contained an abridgement of the authors life, by his friend Valentine Marshall. Capel, Richard, 1586-1656. Marshall, Valentine. Capel, Richard, 1586-1656. Tentations. [48], 118, [2] p. Printed by T.R. for John Bartlet ..., London : 1658. Also appears in Capel's Tentations, 6th edition, 1659. Advertisement on p. [1] at end. Reproduction of original in Union Theological Seminary Library, New York. eng Capel, Richard, 1586-1656. Bible -- Versions -- Early works to 1800. Sin -- Early works to 1800. Temptation -- Early works to 1800. A33462 R5922 (Wing C471). civilwar no Capel's remains. Being an useful appendix to his excellent treatise of Tentations. Concerning the translations of the Holy Scriptures. Left Capel, Richard 1658 33049 153 110 0 0 0 0 80 D The rate of 80 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Judith Siefring Sampled and proofread 2006-08 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion CAPEL'S REMAINS . Being an useful APPENDIX to his Excellent TREATISE OF Tentations . Concerning the TRANSLATIONS of the HOLY SCRIPTURES . Left written with his own Hand . By that incomparably learned and judicious Divine , Mr. RICHARD CAPEL , Sometimes Fellow of Magdalen-Colledge in Oxford . With a Preface prefixed , Wherein is contained an Abridgement of the Authors Life , By his Friend Valentine Marshall . LONDON , Printed by T. R. for John Bartlet , at the Gilt Cup on the South-side of Pauls over against the Drapers , and at the Gilt Cup in Westminster-Hall . 1658. TO THE Christian Reader . Reader , HAving nothing of mine own , that I count worthy of the publick view , I was fully resolved to have quit the Stage , as the mute person in the Comedy , without being known to any , save some private friends only ; and most of those also , in or about that private little corner , wherein the great God of Heaven hath seen it fit to make use of me . But now I am enforced to launch further into the deep , then ever I expected , intended , or desired ; by being importuned to set these a few lines , ( which could not in civility be declined ) before this Posthumus-piece , of the dearest and usefullest friend , ( whilest he was here amongst men , ) that I had in the whole world , out of mine own family . Concerning whom there 's need to say little . His Works in print already sufficiently praise him in the Gates ; and have got him great place in the hearts of a many , seen in the Theory ; but much more room in the breasts of all such as are any way versed in the Practical part of Divinity . But as he writ things worthy to be read : so he did things worthy to be writ , b with Beza . Something then would be set out : partly , to do him right , that 's not to be buried in Oblivion , c Heb. 13. 7. But principally , 1. For the honour of that great God , that gave him such rare endowments ; and continued them in their full beauty , to his very * last breath . 2. For the provoking of us that knew him , to a more lively and fresh d emulation of those eminent vertues , that we both saw and knew , that he shone so bright in . 3. For the stirring up of all such as be at a further distance , to a more thorow sense and feeling of the heavy hand of God , laid upon us all , in the removal of this able and excellent instrument . We live in a e stupid Age . The greatest stroakes of God , if any whit remote , scarce make the least dint ; Those that cut to the quick , usually be doft too soon . We reade of some that f mourned long for their dead . 'T was three yeares g full , ere Isaac could be comforted after the death of a good mother , though of a very great age . Jacobs pathetick expressions , cloathed with such aggravating circumstances , Gen. 48. 7. so h long after the decease of his dear and good wife : Now , how near it sate his heart . The losse of * good men , ( especially of good note ) is much to be bewailed . There 's that goes to the ground with them , that 's not easily had again . Who will takeup their * vertues ? 'T will be along work ere the like can be rear'd in their steads . They give the greatest check to sin , Judg. 2 , 7. 10 , 11 , 19. the chiefest lift to good , Psal. 75. 3. 2 Chro. 11. 17. They keep off stormes , Gen. 19. 22. Numb. 16. 45. Be they taken away ? 't is from some i i evil to come . 'T is well observed by some , what a number of our prime and choice old Standards we have lost of late dayes . If the Lords hand be stretch't out further yet in this kinde , we may be left to green heads ; to those that be little better then * children ; and what can we expect then ? but to be cast into a very sad condition k . Tu●ie tells us of a flourishing Common-wealth , that was quickly overthrown by men of that stamp . We that had our abode by this renowned Champion , look upon his death as a most bitter blow to us . It concernes us more , ( we know it too ) then all the world besides . We cannot but see our own sin , haling and pulling this great burden upon us . We did not know what we did enjoy , whilest we had him to put on ornaments upon us , better then those of gold upon our apparel . We have cause enough to lift up our voices , and to weep over him , again and again too , ( as they did over l Abner , and Achilles , over his m Patrecl . s ) he 's not buried to this day , nor will he be in haste . As often as any new trouble is started in body or minde , and begins to sit close to us , to ours ; our wound bleeds afresh , and we cannot but indulge our selves in it ; ( as B●za did after * Calvin was gone to rest ) hoping our heart , shall be fitted for the due and desired effect of it , at the last . But when all comes to all , we must learn to submit to the only wise God , and endeavour now to fetch that from the fountain , that we have lost in the Cistern . 'T is besides my purpose to set out a Narrative of his life , or to dwell upon that , that may savour of glorying in the flesh . He was very farre from that ( with famous * Ursinus ) all his life long ; and he hath better things to embellish him , now , after his decease . And yet he was not behind in matters of that kind , if there were any list to look that way . He was * borne in Glocester , of good Parentage , descended from an ancient family of the Gentry ( of his own name ) in Herefordshire , and of Alliance to the Lord Capel , ( but he had learnt with brave Philpot , to tread that under his feet * ) His father was a stout man , and an Alderman of the City : a fast friend to Mr. Tho. Prior first , and afterwards to Mt. John Work●an , ( having had a principal hand in the drawing of him thither , ) both of them mine ancient and faithful friends ; and men of great sufficiencie for the preaching of the Gospel , and instruments that the Lord made much use of , for the advancing of the true saving knowledge of himself , and for the setting up of the real and substantial power of godliness , in that city ; during their times . His elder brother is an Alderman there , at this day . His Youth is quite out of my reach . His eminency for Learning was great , whilest he was yet in the University of Oxford : where he was Fellow of Magdalene-Colledge , and had the breeding up of some there that proved excellent Scholars : Dr. Frewen by name , ( a thankful man to him for his education ) and famous Mr. Pemble , who ended his dayes at his house . His attendance at Court , upon the chiefest Favourite , ( in the dayes of that learned King , King James , of famous memory , ) would have put him on in the way of preferment , if his thoughts had been that way bent ; where he continued till the death of Sir Thomas Overbury , that learned Knight , his very friend indeed , and then he bade adieu to that course of life . As for his inward stormes ; they were very many , and exceeding bitter , ( together with a number of bodily infirmities , attending him in his younger yeares ) but it was well for him , that he bore the yoke in his youth . And none , that I know , can now set out these to any purpose , ( if ever an occasion be offered ) but that eminent and learned Divine , Dr. Harris , that knew so much of his * temptations and desettions , by reason of that intimate acquaintance he had with him in those dayes , ( being his Kinsman besides ) occasioned the more , by the often recourse he had then into those parts , for the fetching of some spiritual refreshing from that Divine of Divines , Mr. John Dod , that was both able and willing to speak a word in season to a broken and a contrite heart . Mine intent is only ( as * Junius did with Ursine , ) to pitch upon some few things of many ; and to confine my selfe to what I know of mine own certain knowledge : having had the favour to stand in the repute of more then a common friend of his , for above these thirty yeares together . And this I must needs say , 1. For the eminencie of his parts . I never came near any that came near him , in all particulars . The most even of our most highflowen Eagles , have commonly some peculiar Sparta , which they adorne well , and do very good service in it , to Christ and his Church ; but this man had grasp't all good learning ; and made every thing his own so evenly to see to , that he was as expert in his way , as Hector in b Homer , and would with Cato the elder be up in the c height , in all that ever he was to act in . Melancthon would say of Pomeranus , he was the Grammarian : of himself , he was the Logician : of Jus●us Jonas , he was the Oratour : but of Luther , he was d all in all . Here was one would fetch out Luthers mark , if he list to turn to the School or to Case-Divinity ; to Austin or Chrysostome , Galen or Hippocrates , Aristotle or Tully , to History or Philosophy , to the Arts or Tongues ; who could tell but himself , which he was least versed in ? He was a very living Library , a full store-house of all kinde of good Literature , no lesse then a little University ; the Mirrour of our parts ; above the envie of all that I knew . The least draught of his pencil would have told any a Protogenes , he had been the Apelles . He excell'd in all that ever I saw he would set his hand to , unlesse it were in his utterance , in the publick Congregation , and therein I must needs confesse he had a great defectivenesse . God gave him great understanding of the times , to know what Israel b ought to do . He stood upon the Watch-tower , and saw what was hid from most of our eyes , and being quick of c Sent , in the feare of the Lord , he gave timely notice to some that stood in place ; which had it been heeded , we had never been so fearfully pestered with those Hydraes heads , that are now starting up afresh daily , to the great disturbance of our people . Simler said of Melancthon at his going from Tubing , that none of the learned men there , how many soever they were , had so much learning , as to know the great learning that was in that man . Too too many of us were sick of the same disëase : we knew not the depth in this mans breast . We had many a man in this one man , even all Scholarship epito nized in this profound Clerk . And yet for all this , that great blessing he had , which he himself observed , as a singular favour vouchsafed to Dr. John Rainolds , that great Oracle of Oxford , that he never set on foot any manner of new opinion . The like is observed of learned Dr. a Whitakers stiled the Oracle of Cambridge , and the Miracle of the world . A mercy , that most men of b superlative parts , use not to be too rich in . There 's scarce any strong braine without some strange fancie . If the great wits of our times had kept themselves close to the steps of these rare Divines , we had never seen the sorrows that we now sigh and groan under ; and would be glad to be shift on if we knew how . 2. For the excellency of his preaching ▪ Wherein , if I mistake not ( as I think I do not ) he excell'd all men , I am sure all that ever . I came near , ( without the disparaging of any . ) There be a great many that I know ; and a many-many more there be that I know not , ( the Lord encrease their number ) that be singularly well-fitted for this great emploiment . Worthies they be , and must be , as well as those were , that attained not to the first * three . This mans lot fell in the foremost rank . He was an Interpreter one of a thousand . His understanding was strangely opened , for the understanding , and the opening of the Scriptures . He would bolt out that , out of the holy book of God , that would not come into any other mans consideration ; yet it should be genuine ; and evidently appearing to be the drift and meaning of the holy Ghost . An intelligent man could never sit at his feet , but he should meet with that there , that would never fall from any other mans mouth , nor ever drop from any other mans pen . His words were as goads , as miles fastned by the masters of the Assemblies . They were edged with so much reason , re-enfo●ced from the lively Oracles , that they could not fall to the ground . 'T is no wonder then that the creame of the whole Countrey ( as they could have their opportunities ) would a hang upon his Ministry . Yet , how plaine would he be in all his expressions ! he would not deliver what he had from God in an unknown tongue ; nor yet in termes that were too spruce and trim . He had learnt his lesson well , of that great Apostle that came not with b inricing words ; nor with any other then such as the very c Catechumeni , the youngest beginners , might understand . He kept close to the footin●s of our own choicest Worthies ; famous Mr. Dod ( that would say , so much Latine , was so much flesh in a Sermon . ) Master Cleaver , Master Hildersam , and such d holy men of God , led by the self-same spirit . He would deliver the holy and wholsome truth of God , in such an holy and wholsome way , that it bred very good blood in the hearts of the hearers . He would stoop so low as to speak to our poor countrey-people , in their own proper dialect , so as they could not but even see , and feel , and finde out God ; and be occasioned to speak of him all the week after . If he came to a deep mystery , he would make it plaine to the shallowest capacity . What ever he fell upon , he would follow it so divine-like , that the hearts of his Auditors would be rapt up into heaven , whilest they heard him winding and turning a point of Divinity , like a workman that needed not to be ashamed . Whereas , now-a-dayes , whilest some of our best Divines , seeme to be too much taken up with quaint and historical flourishes , there 's a sensible decay in the power of godlinesse amongst us ▪ An Exotick tongue , in the publick Congregation ( whatever men think of it ) is set out as a e signe of displeasure . It feeds such humours as would be purged . it had no good effect in the Church of Corinth . Mens wits will wax wanton , when they be not over-awed by the plaine power of Gods Word . When Preachers keep not close to the very f words of our Lord Jesus Christ , and to the doctrine that is according unto godlinesse ; but love to be tampering with another g doctrine , though not with another in the maine , but even in the manner of the delivery onely ( as when it savours too much of the pomp of humane Eloquence , saith h Calvine ; when it differs from the stile of the holy Ghost , saith i Danaeus , ) the people be in danger of turning aside to vain jangling , to perverse disputings , desiring to be teachers ; and such like matters . The gilt upon the pill , may please the eye , but it profits not the patient . The paint upon the glasse , may feed the fancy , but the room is not well lighted by it . The sword of Gods Spirit can never wound so deep , till it be pluckt out of these gaudy scabbards . k Nakednesse deforms too too many in these days , but it is the best garnishing truth can have . A sober dresse best becomes a grave Matron . There be l words as well as things , which the holy Ghost teacheth . The Arrows fetcht out of Gods own quiver will pierce the deepest , and make the people fall the soonest under Christ . The weaknesse of God is stronger then men . Pauls weapons were mighty . The sincere milk of the Word , will make Gods babes to grow best . This curious age is too too much given to affectation of Words ; as a m good friend of mine , hath well observed . And Doctor Sibs was wont to say , that great affectation and good affection , seldome go together . The swelling words of vanity , may tickle the eare , tip the tongue , please in matters of discourse ; but when it comes to push of pike , they afford but little comfort . This grave Divine had another manner of wisdom then that of Words . He was made an able Minister of the New Testament , not of the letter , but of the spirit ; that hath given , n doth give , and will give life . Having this hope then , he used great plainnesse of speech ; and by the manifestation of the truth , He commended himself to every mans conscience , in the sight of God ; and hath so well seasoned the country , that I hope the fruit will remain , and be seene many a yeare hence . 3. For the livelinesse of his prayers . He was a man that had a very large measure of that spirit of grace , that is the spirit of supplication . He was so well fitted for the opening of his minde to God , as if with holy a Bradford , he had been almost ever upon his knees ; he could tell his own errand , or any other mans , at the Throne of grace ; with as good freedome , and to as good purpose , as any man living . He would not be rash with his mouth , when he came before God ; nor set out what he had to say , there , with painted eloquence or court-like complement ; but his mouth should be filled with such savoury arguments , as very well became an humble suppliant . He would be farre from those battologies and miserable extravagancies , that the greatest part of us be so sorely haunted with . He would poure out his soul to God , at all manner of times , upon all manner of occasions , with all manner of prayer and supplication ; and with that admirable variety of all sorts of quickning and feeling meditation , that it would even ravish their hearts , that could be so happy as to partake with him . Yet for all this , He was clear in his opinion , for the lawfulnes●e of the use of set formes ; according to the tenet of all the best Divines that ever I met with , that were in their cold blood : ( and much heed is not to be given to what any man saith , that 's in the height of his sick fit ; ) and according to the practice of all Churches , even the best reformed ; saith c Master Rogers , now and ever ; saith d Mr. Hildersam : nay e Mr. Smith himself , saith , ( who was warping at that very time , and afterwards wandered farre in the wayes of the separation ) it was the practice of the ancient Church , and of all the reformed Churches in Christendome ; of the Church immediately after the Apostles ; nay ( saith he ) of the Church in the time of the Apostles , as may probably be gathered out of 1 Cor. 14. 26. this hath been the practice also of the very best f lights that ever were set up in the Churches of Christ . 'T is very well known , that the flower of our own Divines , went on in this way , when they might have done otherwise , if they had pleased ; in their prayer before their g Sermons . Nay , Mr. Dod his own self ( as I have been often told by this great Divine ) would seldome end his devotions in his own family , but with the use of the Lords prayer . Nay , yet more , h Mr. Cartwright thinks it very ptobable , that Christ , his own self made use of a set-form at meals . 'T is not good to cast stones of offence , before our weak brethren , that be of meaner parts , wanting in ability , memory , or audacity ; that they be not taken off from , or disheartened in this necessary service . Nor may we lay a trap for our own feet . Who knowes what times may passe over him ? If God plunge us in the ditch , and leave us labouring in the noose ; the loftiest of us all may be faine to take relief from these poor contemptible props , and crutches , ( as some do deeme them . ) When the soul 's so troubled , that it i cannot speak , but chatter onely , like a Crane or Swallow ; when 't is so full of grief , that it can no more then sigh and groane , and k make a confused noise ; 't will be glad to catch at any thing , to give it self vent by . Dr. l Harris tells us of a second Bradford , that in time of his distresse , was fain to adopt Mr. Bradfords words , and to spread them before God as his own : because he had said more for him , ( as he thought ) then he could say for himself . I knew a rare and eminent Divine , indeed ( that would be as often upon his bended knees , as any man , that ever I conversed with ; ) that would sometimes be in such dumps , that he had no more to set before God , ●o give his heart ease by , then the words of David in the one and fiftieth Psalm . Well might then this knowing Divine of ours , that had been so tossed with tempests be tender of that , that might be in such stead , for poore trembling hearts in a stormy day . Get to God then as thou canst ; sad distempers be upon our people . Spiritual judgments be the sorest judgments . What if thou hast but the a self-same words ? The song of Moses was a b new song , tendered to God with new affections . What if the petitions be c broken , confused ; This poore d man cried , saith the Text , when he was in a poore case indeed ; like a e bedlam , and yet he was heard . The lesser lisping children some-whiles have the grant ; when those that be of greater maturity , seeme to be fet aside : Whilest Moses his hands were up ( though in a poor way ) Israel had the better . Who can tell what God may do ? Abraham left asking ere God left granting , even for a filthy Sodome . Remember Latimers f once-again , once-again ; tugg and wrastle . We may come to see , and our people may be made to know , that their heart is g turned back-again , to the God of their fathers . For the soundnesse and settlednesse of his judgement . He pitcht at first upon a good foundation , and being h nourished up in the words of faith , He continued in the things he had learned and beene well assured of , knowing from whom he had received them . He was with Socrates an a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , grounded in his opinion ; one that stood like a brazen wall , as firme as a very rock , ( with Virgils b Latinus ) in the midst of all the dashings , and clashings of tempestuous times . He saw with a cleare eye , thorow all the painted glosses of those that were given to change ; and therefore was not moved at all , with any thing said or done in that kinde . He was true to his Religion , and clave close all along to his first principles ; holding fast the faith that was c once , and ( as he himself would often expresse it ) but once delivered to the Saints . He lived and died a true Orthodox Divine , according to the knowne doctrine of the Church of England . He knew full well , for all the great talk of the Gosspel , as though it were but newly dropt out of the clouds , that there is not any other Gosspel , then the everlasting Gospel , that was preached before unto Abraham , and hath been entertained all along , still by Gods faithful people , and shall be so continually , to the worlds end . But some there be ( no mean pretenders to the Gospel ) that be in great danger of perverting the Gospel of Jesus Christ . This stable man , was set up as a sure Sea-mark . Stand to his steps , though we stand alone . God and a good conscience , be very good company . Elijah was but one , yet did very good service . One d Athanasius in the East ; one Hilary in the West ; was of mighty great use in a staggering time . What if we meet with stormes ? 'T is but a poore Religion that 's not worth suffering for . 'T will turn to a a testimony ; When the wilde humour is spent , men will look home againe . A Mercuries statue will be lookt upon then . Those poor silly souls , that be tossed to and fro , and b whirl'd about and about again with every winde of doctrine , will be glad of such a sight , in the day of their visitation . Whereas if they that know , or should know more of God , be not steady in their steering , but varying their course : poor bewilder'd hearts will be at their wits ends , not knowing which way to turne , nor to whom to goe , nor whom to walke after . As there is but one God , so there is but one Faith , one Baptism ; c one way to eternal life : one Rule for us all to walk by . Why be we not then all of one heart ? all in one tract ? so many men as we see , so many mindes there be . Every e moneth ( almost ) a new faith . 'T is easie to swim with the tyde ; to perswade the heart of the rectitude of that , that 's turn'd up trump by the times ; and yet to pretend still 't is from more light . We may talk of the Spirit ; but f Schism is a fruit of the flesh . The old way is the good way ; he shal stumble and hamper his feet , that swerves from the g ancient pathes . What 's got by gadding ? men itch for change still . There 's no rest but with our first a husband . 'T is good to be all of one minde in God . Where 's not unitie in judgement , there 's scarcely unity in affection . Too fierce we be against such as close not with our notitions . It was b Bell , Book , and Candle once ; 't is not much better now . Wild-fire flies amaine . We cannot all cut to a thread , there will be some variation in the compasie ; but whilest we aime at the white , the c oddes is to be passed by , without bitternesse . Why should there be such huge rents and divisions in the Church ? Where 's our forbearance ? We have not yet learnt our lesson well , to wait one for another , till God shall reveale , Phil. 3. 15. Whilest we be so sharp in our contests , Satan makes his Markets ; d Religion goes to wrack ; our differences e widen ; Some be ready to give up all , seeing there's no better harmony ; others could wish themselves well out of the world , that they may be delivered ( as Melanchthon saith ) from the d implacable differences , even of some Divines . Hearken to God : He would have the truth g followed , but in love , If the Word will not sway ; the crosse will come ; and set an h Hooper and a Ridley to the embracing of one another . Fall upon that one and only solid way of God : and stick there . Be we stedfast men . It was once the Martyrs a stile , it will ever be the good mans glory . Get we then to God : he can stablish the shuttle heart , 2 Cor. 1. 21. See the judgement be so rightly set , Is . 33. 6. and the heart so firmly knit to God and his Truth ; he that b loved his Master would not leave his Master . Tamper we not with opinions , 2 Pet. 3. 17. nor with opinionative c men , Rom. 16. 17 , 18. nor yet with books that scatter Tares . This grave d Divine himself , gives very good caution to this purpose , from famous e Mr. Dod , a man of that vast experience . An honest heart may be sorely puzled with a forked Argument , The Martyr could die for Christ , that could not f dispute for him . Some pretend , they must trie all things , but they speak besides the g book . Who will try Ratsbane , or a sharp sword , whether it will pierce into his bowels ? Some think to withdraw when they see danger : but Satan is subtile ; venome will get in we know not how ; and errour will h stick and eate . What gets the flie that goes whisking by the Candle ? They that nibble at the bait , shall hardly ' scape the hook . Again , gingle not with termes that be improper in matters of Religion ; they savour of singularity ; breed i rents and divisions amongst Preachers and People ; and take off the minde from things more essential . Learned men have observed the advantage that hereticks got , by the unwarie speeches of the Fathers . Some of Calvins expressions , not so well pondered , have done no great good to some in our times . a Nesto●ius fell into his heresie , by defending an improper speech of his : and Eutyches thinking to mend it , fell into the other extream . Dr. Thomas b Taylour speaks much to this point , to very good purpose : and tells us in Conclusion ; If we will keep the faith of our Fathers , we must keep the words of our Fathers . 5. For the singlenesse of his heart , he was with Jacob a plain man , Gen. 25. 27. that is , down-right honest , as 't is in the c Original ; a very Nathanael , an Israelite indeed , John 1. 47. in whom , though there was some infirmity , yet there was no guise . He had a deal of the Wisdom that 's from above , and was as far from hypocrisie , as any man that ever I knew . If others were made of his mettal , Momus had no need to complain of the want of a window at any mans breast . He was what he was , in deed and in truth ; without dissimulation , very high in his conformity to the d primitive Christians ; and left a brave President to all that would be what they should be in this particular . We of this doubling and deceitful generation , had need to look about us , and see what was here set before us in Romane Characters , that we may learn to be more above-board in all our dealings . We are fallen into an Age , like that of the Prophets , wherein every one hath too much of the hypocrite . We may well cry , Help Lord , for the faithful faile ; with a double heart and a double tongue do they speak . The most be for all Tides and Times , for any manner of Mode , so as they can serve their own turnes by it . a Alcibiades could swagger it at Athens , take any paines at Thebes , live most sparing at Lacedaemon , bib amongst the Thracians , hunt amongst the Persians . Some can be any thing , but what they should be . We had need to beware of men ; when every brother will supplant b b . The hypocrite with his mouth destroyes his neighbour . 'T is good to be wise as the Serpent , but we must be innocent as the Dove . Though it be just with God that the doe iver shall be deceived : and some c like it well : yet will it not be just in us to do it . They that turn : aside to crooked wayes , shall be led forth with the workers of iniquity . Psal. 125. 5. Plain-dealing is a jewel , yea , though it be in sin ; as this acute man d tells us . 'T is a dainty fine thing in our e confessing , repenting , and in all we are to act in . He that useth it ( whatever men say or think ) shall neither live , nor die a f begger . Down-right honesty is the best policie . 'T is delightful to God , Prov. 12. 22. 't will be a comfort to us , 2 Cor. 1. 12. This is our rejoycing , we never eat our meat with more gladnesse , then when with singlenesse of heart , Act. 2. 46. 6. For the usefulness of his life . He was born for the common good with M●l●ncthon , and lived for the publike benefit of the whole Countrey . First , whilest he was at his pastoral charge : he gave himself fully and wholly to Reading , Exhortation and Doctrine : and his profiting appear'd to all ; so that he was generally and justly reputed , a man approved of God , rightly dividing the Word of truth . 'T is well known what paines he took , and to how good purpose , during the whole a time of his abode there : preaching twice constantly every Lords day ; and lecturing ( there ) besides one day weekly : though he had but an infirm body ) until he was taken off by sicknesse : after that ( his Sabbath-dayes work excepted ) he preached only upon the festival dayes . His lips were touched with a coale from the Altar . b Musculus his words , so would his , pierce like a two-edged sword . He could be a Boanerges , but his bent was most to be a Son of Consolation . He was a true Evangelical Preacher ; and comforted many a drooping heart by his labours in publike , and gave abundance of satisfaction in private , to many troubled spirits , that used to resort to him , out of all Countreys , both far and near . And after this also , he shewed himself to be a Tree of Gods own planting , by bringing forth still more fruit in his Age . When the times were such , ( some flying so extreamly high , the ceremonies being prest with rigour , and such grievous penalties inflicted ) that he ( being tender in matters of conformity ) must needs a quit his Pastors place . He betook himself then to his little b Cell , ( as Samuel to his Ramah ) that had never been look't upon if he had not come there ( no more the Arpinum , if not for Tullie : nor Is●ebium and Bretta , if not for Luther and Melancthon , ) and there he had more health and cheerinesse of spirit then formerly , which he improved well for publick advantage , divers wayes . 1. In his falling upon the practice of Physick . His studies had bent that way before-hand ( foreseeing what followed ) yet he would do nothing in that kinde , ( it not being his Calling ) so long as that great Work lay upon him : But when he had quit that more special Tie of the Care of mens Soules , He took himself then to be ar more freedome ; and ( upon a c Licence sent him by one that might d authorize him ) he fell upon the cure of mens bodies . And being of great sufficiencie , his fame was quickly up . He was looked upon as a very Trismegistus , and a second Aesculapius . He could do much at the diving into a disease , and in applying of medicines proper and fit . Not like some that will be tampering with that Profession , and give their doses * at Adventure . He was quick , yet in case of danger , he would weigh things well . In desperate diseases he would adventure far , according to the Rules of Reason : What he gave should be safe ; he mixed all with his own hands , he would stoop to the meanest ; and serve all , at an easie rate . His recipees amounted not to the half , nor quarterth part of a common Apothecaries Bill . He was blest with good successe ; and had such resort , especially towards his lattenend , out of our own , and other counties , that he had not time , to sit at his own meales in quiet . Many times he was quite tired out : so God took him to his rest . 2. In the words he would let fall . His tongue was a tree of life ; his lips fed many . Who ever came near him , should have something dropping , ( if he did but heed it ) worth his carrying away with him . 'T is true , he would be pleasant , and jest more freely , then many did , or could well like . ( Some of his best friends wisht it had been otherwise ) but there will be something of humane infirmity cleaving to us all . Yet the times are to be considered , and the nature of a many with whom he had to deal , that could no more away , with a down-right blow , then some can away with sound doctrine . And let me say this , that know it , there 's never a prudent heart , but it might have pickt sweet out of that , that some did most of all distaste . a Erasmus hurt the Pope more by his jesting , then Luther by his ruffling . This man gave a deadlier blow to the iniquiry of the times , in his jocular way , then the best of us all can do in our most serious undertakings . Let me further adde , he would be as serious as any man living , upon a just and fit occasion ; and would be as tender to troubled spirits , as heart could desire . Vrbanus Regius , having one dayes converse with Luther , said it was one of the a sweetest days that ever he had in all his life : Some can say as much of this rare man ; when they had him ( as all might have had him ) in the right vein . 3. In that faithful advice and counsel he would give ; to all of all sorts upon all emergent occasions . It was said in old time , they shall ask counsel at Abel b : and so they ended their matters . The common conflux , of almost all in our parts , hath been still to his house . Oyntment and perfume rejoyce the heart ; so did the c sweetnesse of this man by his hearty counsel . He was to thee as another N●sior ; I found him ever a most faithful Achates ; and therefore I made him ( as Tully did his Atticus ) my constant Asylum , for many a year together . The light I had from him was a good cynosura : His dexterous counsel , the Ariadne's threed , that led me out of many a perplexing Labyrinth . He was as that famous Augur in d Homer ; that could see things past , and present , and shrewdly guesse also at those that were to come . e Old mens counsels , ( they say ) are young mens lances . f Calvines were very prosperous : so were his . Many a young Beginner , and tyred conflicter ; fetcht all their best weapons out of this mans Armory . 4. In his preaching the Gospel so freely , for the most part of his last twenty years . Freely he had received , and freely he would give . Not that he thought it unlawful for a Minister to take maintenance orto take that maintenance that hath been publickly set aside in this land : for that He paid himself , and very duelie too ( all the whole time of his preaching thus freely ) to One that did not much in the work of the Ministry ; and He did it upon this ground al ( o , because He knew it to be His due . I dispute not his point with those that be hampered in opinion ; but heartily wish them , with all those , that in these times be so extreamly defective in their practice : to consider what hath befallen from the pens of pious men , that have been far enough off from being this way interessed . Master a Cartwright writes ( sharply I confesse ) they that take away the tythes of the Ministers , and turne them to their own use ; would doubtlesse crucifie Christ Himselfe again , if he were here upon Earth . b Beza speaks of some , that leave Christ , as the souldiers did , which crucified Him ; either stark naked , or but sorrily clad : so to do ( saith he ) is not to love God , but the goods of God more then God . Doctor c John Rainolds saith , our Ancestours provided Houses , Glebe-land , Tythes , and other profits , fot the maintenance of Pastors ; and a little after he saith , The Churches goods allotted to the maintenance of Pastors and Teachers , are not profane but sacred : and therefore the sin of them , that purloine them is sacriledge , not theft , wherein God is spoiled a . 'T is a snare to devour that that 's holy : and after vowes to make enquiry . Anan●as and Saphira were made a dreadful spectacle , for nimming of a little , of that that was set aside for God . The Eagle fired her whole nest , by one poor piece of flesh pluckt from the Altar . I can propose this the more freely , because 't is well known , I never had one mites worth in tythes , in all my dayes , nor do I desire it . The people of this land are cursed with a curse , and will not see the cause of it ; their robbing of God , Mal. 3. 8 , 9. in tythes and offerings . When shall we prove God , and see if he will not pour us out a blessing , Mal. 3. 10. It would be a great joy to some , that shall get nothing by it , to hear the Israel of God , tuning it out once again before the Lord b : I have brought away the hallowed things , out of mine house : I haue not taken away ought thereof , for any unclean ( that is common ) use ; saith [ c ] J●nius . For then they might say with heart and hope , Lord look down from thy holy habitation ; and blesse thy people , and the Land that thou hast given us , Deuter. 26. 15. The practise of this knowing man , will sway with some ; that was such a burning and shining lamp . The more to be admired , that it blaz'd so long , and so clearly too , without any of this sublunary oyle . His minde was so well a-paid , with his small gaine in Physick , together with what he had of his own temporal estate , that he would accept of nothing for his preaching , of any man living ; though never so much pressed and tendered . He took not himself bound , ( as the case stood ) to the labour of the Ministry ; there being another incumbent in the place . What he did was meerly in love to God , & mens souls . He met with many diversions ; the tempests of the times ; His own domestick troubles : age creeping one : store of sick and sad people ; recourse of all sorts ; so that he had scarce an houre a free for study ; yet nothing would take him off from this employment , till God took him off from all his labours . 5. In his living down the iniquity of the times . He did not onely cry it down in his publick preaching , but gave it a more deadly blow in his contrary walking . Noah condemned the world , more by what he b did , then by what he said . The way this man took , put some to a stand : caused others to relent and repent , and set some the more on , in the good and right way ; whilest they had his pattern , that could not be contradicted . Now that He 's gone we have an harder taske ; but God will carry on his owne work . 7. For his self-denial . This is in every mans mouth : but hardly to be had in any mans practise . Selfe hath ever been , is and will be the great Diana , for all mens faire pretences . We read of him that could give golden a words ; but when it came to the point , he would not mar his inheritance . Self hath too great a stroke in the best of us all : both Preachers and Professours , in Church and Common-wealth . It began to work betimes ; we see in Pauls dayes , all sought their own things , Phil. 2. 21. 'T is now grown to a greater head , in this age : when we neither eat , nor drink , nor fast , nor pray , nor do any thing ( to speak of ) but too too apparently still b for our selves . How much then was this brave man to be admired ! seeing all that knew him , can beare him witnesse , how far he surpassed in this rare grace ! He could deny himself in his own understanding , and go after God in a way that he knew c not , in his own Will : when He that is above would lead him in a way that he would d not : and in his own affections too ; when he came to be crost in what he could have most desired ; ruling them by reason and religion ( as e a wise man should ) subjecting himself to bear with quietnesse , what could not be helpt , without raising of too much dust . 'T is strange to see how far he could deny himself , in apparel , diet , tendance ; and in what not ! All that would be Christs Disciples , are to fetch out this mark . 'T is to be our first and last work ; that we may a take up our crosse and go after him . 'T is self that spoils all . It lies as a Jezabel in all our bosomes ; and opens the door for the foulest enormities . It wants no varnish , for that that 's of foule aspect ; out comes its plausible arguments ; and it hath its seconds to sooth thee , when thou b doest well to thy self . It hath too great an hand , upon the very best men in the very worst times . We must seeto self ; and see that self be subdued . Cut off that hand and foot that offends . Let sinful self die ; and we our own selves ( that have neither lived nor died to our selves ) shall be sure to have our selves ( our soules and bodies ) saved in the day of Christ Jesus . 8. For his contempt of the world . He had gotten the start of most men in that particular . He would be beating upon this point mainly , both in his publick preaching , and in his private conference , and shewed the reality of what he pressed , when he came to act himself . He could not say , as Luther did , he never had temptation that way ; but he kept himself far from any noted taint ; nay from the least suspition of that foule crime , with famous d Whitakers . I have heard him often say , when he had things under his hand , he still charged his servants to do what few men practice ; never to set in corn , nor to bring home cattel , but to take as the Market would afford . All in these parts know , he was farre enough off from the using of indirect means to get ; and I never knew any more willing to part with money , upon a just and fit occasion , then he was . 'T is well known , he gave over a living of good value ; one of the best in all our parts , above twenty years before his death ; and betook himself to a poor little corner , from which he would never be with-drawn ; no more then a Musculus from his Berne . And even there he might have pickt mens purses , if he had been this way given . I have seen him many and many a time , put back money , and take but a small matter , from those that were able , and would have willingly given him more ; They would force him to take it , but he would utterly refuse it . The greatest part of men are willing he should go on in this way by himself ; few , or none care to foot it after him . All sorts be seeking great things ; Though the world was never more ticklish . 'T is or should be well known , The love of the world , and of the Father , be not compatible . It deadens our spirits ; bites us sore ; yet will our hearts be hankering that way . Our Religion is made a scorne by it , to those that be but for the pot and pipe ? when they see some of us , looking up towards God , yet bending our course so directly towards b gain , as if it were the only godlinesse . 'T is sad to see some that erst-while would straine at the least gnat ; swallowing downe Camels without any regret . Paul speaks of such with weeping , as of a the enemies ( with a witnesse ) of the Crosse of Christ ; and their end will be doleful , if they go on still to minde earthly things . See to the world ; ( though we must be in it , and may have to do with it ) that we love it not . Sue out our divorce , and do it more fully ; be more perfectly linkt to our head ; by whom the world is crucified unto us , and we unto the world ; tugge hard for a further supply of spirit and of grace ; keeping our eyes more fully fixt upon the City , that hath foundations , and the world will fall under our feet . 9. For his great humility . This was the grace that graced all the good that was in him . He would be often speaking of what he heard concerning Doctor John Rainolds b one would say it , that knew it . He was as learned a man as any was in the world ; as godly , as learned ; and as humble , as godly . This man loved and reverenced the Doctor ; and trod in his steps . He left us a rare extract in humility . He could speak with tongues more then we all ; yet would he never make use of them in the publick Congregation . He would honour all men ; acknowledge the gifts and parts of those that were farre below him ; and rejoyce in them ; as c Hooper in the blinde boy . He would not meddle in things that were too high , nor intrench upon that that was beyond his sphere . He would not stand in the place of great men . He could refuse honours , a as Musculus did ; and content himself with plaine and mean things . Caj●tan ( the b flower of the Cardinals ) would never be in his silks , nor braveries ; but keep his c old fashion to his lives end . d Melanchthon would not disdain to do that , that the meanest servant would scarcely have put his hand to . So here , and he would beare things that went awry , with very much temper . Moderation he would presse , and moderation he would practice . e Staupicius said to Luther concerning his own government ; in the first three years . He did all according to the utmost rigour ; & that would not do : in the next three years he did all according to the Lawes and Councels of the Ancestours , and that would not hit ; in the third Triennial , He did all according to the Will of God ; and yet that would not succeed . And then he was faine to be content with what he could have . I touch not on this , for the heartning on of any in any base or vile way ; but to help my self , and some others of pious dispositions to a fitter medicine for things amisse , then some-whiles we hit on . An Artist will be loath to pitch upon that to mend things ; which will make them worse . Let this mans patterne ( together with brave a Cranmers ) be pasted up before our faces . T is not for us to fill the Houses , Congregations , places , where we come with combustion ; nor to cast them into broiles , by bitternesse . When we have the repute of Lambs abroad ; we must not be lions at home . God hath called us to peace . The servant of the Lord must not strive , but be gentle to all men . The words of the wise will be heard in quiet , more then the cry of him that rules among fooles . 'T is better to be of an humble spirit with the lowly ; then to divide the spoile with the proud . All our things are to be done in charity ; and none thorough strife , nor vain-glory . This prudent man , b mindes us more then once or twice in the ensuing Tract that there 's no such power in the Church , as some look after ; seeing all the power the Church hath as Church ; is rather Ministerial then authoritative : 'T was once lookt upon as an hateful crime , to be Lording it over Gods heritage . We may not come nigh that , that hath such an ill resent . By soaring too high , we have lost our selves too much already . We are brought to the dust , and laid full low ; and must all of us now learn to beare the shame of it . Holy Bradfords old medicine is the best hope that 's left us . c Repent , repent . It will strike the stroke , if we repent in deed , and repent in truth ; and repent of that that hath let in the storme upon us . ( But there 's little of that in sight , yet ) Hezekiah humbled himself , and found it a fit salve for such a disease as ours is . If we can hit it right , to humble our selves under the mighty hand of God ; we shall be exalted in the true and due time , 1 Pet. 5. 6. Here 's a taste , and but a little taste ( in this that is thus set forth ) of the precious liquor , that was poured into this earthen vessel . If I should mention the quicknesse of his apprehension , the strength of his memory ; His sense of the publick evils ; his passing by offences , his special regard to such as loved their wives , and Ministers ; and the like ; where should I end that have exceeded already ? These and his other eminencies would be laid in oyle and lime by him that hath a better pencil . I have collected some scattered fragments , onely , for mine owne , and some others , use ; and have assayed to shew those , that be more remote , that we had more in his life , then they had in his writings . Towards his latter end , he met with some pinching griefs , which he bare with invincible fortitude ; he would submit , because it was Gods will to have him so exercised . All of us must look to drink of the self-same cup ; our last dayes commonly be our worst dayes , a as Mollerus observes , the clouds will be returning then after the rain . We must be taught to speak it out , that we be but pilgrims : We must be more truely taken off from the World : more ripen'd and mellowed ; and season'd for God ; and be made more serious in all our undertakings . Melanchthon would say , a if he had no cares , he would have no prayers . The comfort is , the time is but short : the most and best of our treasure is gone before , our hope is laid up in Heaven . Get we more communion with God ; more faith , more patience ; and put on the whole Armour of God ; and we shall be able to stand , and withstand , in the evill day . This knowing man lookt upon storms impending ; r●joycing , he should be in his grave before their fall ; whether he came , according to the b ascending of a shock of corne in his season . The Sabbath day was the last day of his life . The strict observation whereof , I have heard him presse : He would say , we should go to sleepe that night with meat in our mouths ( as it were , ) That same c Lords day he preached twice , taking his leave of the world , with pressing faith in God . He repeated both his Sermons that night in his Familie , somewhat more largely then usually : He read his Chapter also ; went to prayer and to bedd , and died immediately , by that time the words were well out of his mouth . None of us must choose his own death ; but who can desire to die better then calling upon God , as Stephen did . He would often say , ( if God saw it fit , ) one had better die of a quick , then of a lingring death : suiting to Caesars speech . The suddennesse of the stroke was great trouble to some of us at the first ; but since we have collected our thoughts , We must needs say , Gods way is the best . If he had had time , he would have been apt to dispute , and so to have been too hard for us all . Justus Jonas , Luthers great friend had much adoe at his death , to fasten upon any manner of comfort . It hath beene the case of many a choice man . God prevented it here . This present Tract , is his last and best ; I am sure of most use . 'T is but a piece of what was intended ; as appears by the paper that was last tackt up for it ; whereof , the fourth part is not written . But he had the justest excuse ( as Vrsine for his inchoate Comment upon Isaiah ) being taken off by death . If he had lived to review it , it would have beene more polite . But blessed be the Lord , we have it as it is . Who can sufficiently admire the wisdome of God , in setting of this able penne to work , upon such an useful subject ? for the laying a firm foundation , for a trembling heart to ground it selfe upon ; when it may see it clearly made good , that it may safely pitch upon that Translation of the holy Scripture , that 's set before it in its native tongue . God stirred up the Spirit of this great Disputer , to put in a seasonable and a substantial barre , in a needful time , when some curious and quaint heads , opened the door so dangerously against all Translations . Other opinions overthrow the faith of some few ; but this strikes at the root , and endeavours to destroy the faith of all that are not skill'd in the Original Tongues . * Dr. Sibbs that worthy Divine , mine ancient acquaintance , and loving friend , hath a pretty observation ; God hath raised up men ( saith he ) and gifted them proportionably to the times , to fence his truth , when it hath been opposed by men of stronger wits ; as the ancient Fathers to deal with the Pagans and proud Hereticks ; and Austin , to vindicate Gods Predestination and free Grace , out of the hands of the enemies of Grace , and Flatterers of Nature . So here , he moved the heart of this man of sublime parts , that could ●rapple with the strongest , and argue with the subtillest , to clear this point about Translations so fully , that there 's no colour of scruple left now for the poor soul , that 's willing to close with the eternal Truth of God , set before it in its own Mothers Tongue . So that I cannot but call upon , and encourage all much , that tender their own weale , to fall on with more boldnesse and eagerness , upon the reading of the holy Scriptures , seeing now it is so infallibly proved by this man of a thousand , that it is the very Word of God that 's reached to them in that Translation , that they have before them in the tongue , wherein they were borne . We of this Nation have great cause to blesse God , for that * learned Prince , that caused our last and best Translation : which hath gained an high Testimony , from a * learned Writer of a forreign Countrey : when he calls it the most accurate Translation of the English . Honour we then the reading of the Word of God , 1. In the publike Congregation , Deut. 31. 11. Ezra 8. 2 , 3. Act. 15. 21. that is attended with the greatest blessing , Ezra 8. 14 , 16. Nehem. 13. 1 , 3. 2. In our private houses , 2 Reg. 22. 10. Jer. 36. 12. 15 , 16. 3. In our proper Closets , or where we can have our opportunities . See Acts 8. 30. Apoc. 1. 3. Reade so as we reade all , Josh. 8. 34 , 35. though it be never so difficult , 't is given by inspiration , and 't is profitable . The very a Craggs and Rocks have their physical he bs . We are b fed by the clear , and tried by the obscure . There 's an c immanent , where 's not a transient power to edifie . Something is a going when we little think it : If it be but to humble us , that we cannot see the reason of the setting those hard names together ; The wisdome of God is there , though man cannot fathom it ; Besides , it keeps our hearts in order ; and gives us cause of thanks , when we meet with other things that be more facile , in things that be most essential . And reade in d order ; young Beginners , may take the New Testament first , ( as being the easier , ) and the Old after it . The Books be writ in Order , ( Luke 1. 3. ) Let them be reade in Order . Work goes on best , when men take it as 't is before them . He that reades confusedly , will come to little . He that takes the Bible as it lies , will get most good by it . See Neh. 8. 13 , 14. Reade every day , Josh. 1. 8. all the dayes of our lives , Deut. 17. 19. Psal. 119. 96. Alphonsus King of Arragon , read the Bible over fourteen times , with some Comments upon it . Reade in thine own book ; the King was to write him out a Copy of the Law for his own peculiar use , Deut. 17. 18. * Theodesius the second had writ out the New Testament with his own hand . Men shoot best in their own Bowes : work best with their own Tools . David did best with his own Scrip , and Sling . The side of the leafe is remembred , when the chapter and verse cannot be thought on . Reade with the greatest reverence , for it is the Word of God , See , Neh. 8. 3. 5 , 6. with the best understanding , Mat. 24. 15. with sincerest affection ; bringing our selves to the Bible , not the Bible to us . A Veile is upon them , that comes with prejudice , 2 Cor. 3. 14. and reade with heartie prayer unto God , thar he will open our eyes , Psal. 119. 18. and sanctifie our hearts , Psal. 119. 36. and order our steps , Psal. 119. 133. It will be else as a book sealed up to us . See Isa. 29. 11 , 12. The result of all is this . We must so reade , and so heare besides , that there may be both an holy faith , and an holy life too . Nor this alone , not that by its own selfe : What God hath set together , let not us put asunder . 'T will but little availe a man to be sound in his opinion , if he be loose in his conversation ; without holinesse there is no seeing God , Heb. 12. 14. Nor will strictness of Life be much advantageous , where there be rotten principles . He was utterly unclean ( in the Law ) that had the Leprosie in his head : and ( under the Gospel ) men of corrupt mindes , have but a sad character for all their forme of godlinesse . See 2 Tim. 3. 5 , 8 , 13. * Swenck feldius was a man of plausible behaviour ; and so was * Rotman too , for a while . 'T is no mean stroke to be given over to strong delusion . 2 The● . 2. 11 , 12. Nor was it a light thing , which they received as a recompence of their errour , and yet it was but meet too , Rom. 1. 27. See then , that our faith be most holy , Jude 20. and that our lives be according 2 Pet. 3. 12. in all holy * conversations and godlinesses : How shall we hold up our faces , before God , before men , in all cases , conditions ; and appear without spot in the day of Christ Jesus ? Give attendance to reading . 'T is too little thought on , even of some well-minded people . The Bible is the Book of Books ; a full Store-house . There be Rules for all sorts of persons , young and old , Tit. 2. 2 , 3. rich and poor ; in all manner of conditions , prosperous and adverse ; in all cases , whatsoever we shall be put upon ; The * exactest Rules too , to keep a man so far from usurie , that he shall not be as anusurer , Exod. 22. 25. And those that will be for his greatest glory too , Deut. 4. 6 , 7 , 8. even in the eyes of common men . Here we shall meet with that that will enlighten our eyes , Psal. 119. 130. Dan. 9. 2. humble our hearts , Deut. 17. 20. kill our sins , Psal. 119. 9. enable us against Satan , and all his temptations , 1 John 2. 14. Matth. 4. 4 , 7 , 10. strengthen our faith , Rom. 10. 8. Though we have much ado to beleeve what we reade sometimes ; yet reading will master it . * Antonius Musa complain'd to Luther , he had much ado his own self to believe , what he preached to others ; Luther was glad there was any as bad as himself , but the Word help't rhem , and it will help us . Here we shall have that , that will over-awe our hearts , Psal. 119. 161. that will encrease our patience and our comfort , Rom. 15. 4. Here we shall have that , that will help in life , Prov. 16. 22. 23. and support in death , Luke 2. 29. And reade we shall , again and again too . If 1. We be so truly taken up with God : we shall then look upon the Scriptures as upon his * love-letters , Hos. 8. 12. 2. If we so truly taste the sweet that 's there . See 1 Pet. 2. 2 , 3. If we taste we shall desire . 3. If we be so much advantaged by the use of the other Ordinances . See Acts 8. 30. when he had been at Jerusalem . So Acts 17. 11. 4. If we be so far above the world , as it doth become us . Martha was cumbred and could not heare , no more then we can reade when we be so clutter'd ; but Mary sate down at Christs feet , Luke 10. 41 , 42. 5. If we be so willing to order our steps , to be so exact in our doings ; then we shall see to that word that 's a light and a lamp , Psal. 119. 105. See 2 Reg. 22. 16. and 23. 2 , 25. 6. If our hearts be so well be sprinkled with the blood of Christ ; See Heb. 9. 19. and Exod. 24. 7. 7. If we be so humbled under the sense of that body of death we have about us ; See how it was with Josiah , 2 Chron. 34. 23 , 30. when his heart was touched with the wickednesse of the time . He read , and so shall we when we have a sense of the sinne that is in us . This Man of God , in this short , but sweet and elaborate discourse that followes ; hath cleared the way daintily , for poor , plain Christians , to build upon the foundation of the Prophets and Apostles , in those Translations , that God in his great mercy , hath set before them . Here 's the price put into * the hand , where 's the heart to use it ? we can but call on men . 'T is God must perswade Japhet , to dwell in the Tents of Shem. He was touching a little , and but a little , upon mans imperfections , and upon the working of grace , whilest it is here in this life ; and God took him to the place where the soules of the just are made perfect , where grace is compleated in glory . This brief and pithy piece , hath lien longer upon mine hand then I am well-pleased with . This I can say , 1. It was written in his fast hand ; and so it was the longer work ere it could be pickt out perfectly ; by my selfe and some others , that best knew his writing . He was like * Bucer in this , he his own selfe could not reade his own hand , sometimes in a moneth after he had writ it . 2. I have been letted by sicknesse , much upon my selfe , and some also in those that be near me ; besides some other urgent occasions . 3. Not being cut out for work of this nature , I had the more ado to satissie my selfe in this that 's let abroad ( such as it is ) at the last . I have been more large by farre then I intended : but 't is for a friend , to whose memory I owe , as much as Philemon did to Paul , more then I can pay . 2. 'T is for a man of men , the Phoenix of his Age , as 't was said of * Beza . 3. Besides , 't is all that I intend ( in this kinde ) to trouble the world withal . God grant his blessing may attend it . I remain Thine in Christ Jesus . VAL . MARSHALL . Elmore , May the 20. 1658. A Resolution of certaine Cases to cleare some doubts concerning my former Writings . 1. Of the Scriptures . IN all buildings the maine is to settle the Foundation . First of all , next to Christ the foundation is laid upon the Prophets and Apostles . So Paul , ( are built upon the foundation of the Apostles and Prophets ) meaning the foundation which the Apostles and Prophets laid : Laid where ? In their doctrine contained in their Writings : So Doctor John Rainolds the famous . Hence that of Christ , search the Scriptures , for in them ye think to have eternal life . By which place it is put beyond all Queries and Question , that the Scriptures are the foundation of Religion , sith in them is said , Ye think ( and ye think well in it ) to have eternal life . So again ye erre ( saith Christ to the Sadd●ces ) not knowing the Scriptures . And again , Apollos shewed , and convinced the Jewes publickly by the Scriptures , that Jesus was Christ : and once more , all Scripture is given by inspiration ( by the breath of God . ) Now by Scripture is meant the Word of God written . Written then , Printed now ; ( by the way note and grant that written and printed come all to one ; written then , printed now ) so then by Scriptures we meane the Word of God written . Now here the first case is , What ground there is that we should ground our selves on the Scriptures , sith for a matter of two thousand years the Church was without Scripture , and many went to heaven when there was ( before Moses ) no Scripture at all , and the Christian Church was best and purest before the New Testament was written at all ? This was pleaded in the Councel of Trent to justle out the Scriptures , and to place Traditions in the place of the Scriptures . All this should not shake and totter the heart of a Christian . Before Moses the Lord did teach by tradition , without Scripture , and the Church did by the providence of God walk by as certaine rules then , as now . For this they who will may see Dr. Abbot against Bishop . Many Reasons are given why then the written word was not necessary as 't is now ; as that the Church was in families : after it came to be all one Nation over , now over all Nations . As also that the Patriarchs then had a spirit we have not . Anabaptists say they have an infallible spirit , which Wotton calls ( a lewd opinion ) yet they say this as onely for themselves But sure the Patriarchs , and the Church under the Patriarchs , had a certain and infallible rule to walk by , which was to them as the Scriptures are to us Their rule was the Word of God ( but not written ) ours is the same Word of God ( but written ) It is enough that the Law hath now tied us to the Word of God written . And for the Apostles time , the Apostles , men immediately inspired being living , and other infallible men ( not Apostles ) as Mark , Luke , there was no such necessity to have the Word of God written , as there was after . Wherefore they did provide for this ere they died , and committed the Word of God to writing , when there should be no such men to consult with . Let us then sit down by the Scriptures , the Word of God written , as the onely sure card , and rule to guide us in all matters of faith , and life : For if we leave this once , there is nothing but Sea and Aire , no place for this poor Dove , this poore soul of ours to rest her foot ; without which , when , and where to stay , none can tell . That then we may not run from opinion to opinion , from Christ to Christ , from Church to church , till we have run our selvs out of all , our onely sure way is to flie to the Scriptures , to the written VVord of God , as to an Anchour , that so we may have hope , if hope , then faith . Before we go further we must take it as cleare , that by Scriptures , Christ and his Apostles do meane the VVord of God written . Our enquiry is , What written word ? Not the Original Copy , for that was in the Ark , and there onely , and not to be seen of every body , if of any body , but the high Priest : and I know nothing but those Tables perished with the Temple . Nor can it be , that when he did call upon them to search the Scriptures he did send them to the Ark , which then was not . I doubt not but he meant by the Scriptures , the writings of Moses & the Prophets . Now who can think that Christ and his Apostles did turn over the Church and people of God to the Scriptures written by Moses and the Prophets own hands ? those were not then extant , nor when extant to be seene of every body . What then ? when he bade them search the Scriptures , he must needes meane some transcribed Copies , or some Translations For Copies in the Hebrew , I doubt me whether the common people did then understand the Hebrew , and amongst the Bereans , who did search the Scriptures , I think it past question , that there were many ordinary people , and perhaps Coblers or Taylors , or such , as Dr J. Rainolds seems to judg . If this be granted that those who were commanded to search the Scriptures , and commended for searching the Scriptures , did not , could not search the Original Hebrew , what shall we think then ? No other can be imagined but some Translations , which they did understand , Syriack , Chaldee , but chiefly the Greek Translation , which the most , if not all , understood . But you will say , the Translators were subject to mistake , and erre , or worse , being no Prophets ; and if they did understand the Hebrew , yet sith they could not come by the first Original Copy , they must needs have recourse to some transcribed Copies . Whether the Church were to repaire to Translations , or to transcribed Copies , all comes to one , sith neither Transcribers nor Translators were Prophets . Very good men let them be , yet men they were , and subject to errour . May I speake my Opinion , I think when Christ said search the Scriptures , he meant the Sciptures translated into Greek , and by Scriptures , the Apostles meant the Greek Translation , which tongue , if not in Christs time , yet in the Apostles times in a manner all did understand . VVherefore when the Apostle saith ( is given by inspiration , and is profitable ) he meanes it is profitable to be read , or heard read in the Greek Translation . And the rather am I of this minde , because Schollars do know that the New Testament doth cite the places out of the Old Testament according to the Greek Translation , and most an end are very punctual in it . However , whither we look on Translations , or Transcriptions , sith the first Table written by God himselfe was lost with the Temple , and the Original Greek Copy of the Translation of the Old Testament was , the Learned think , ( and I think they think well in it ) burned by Julius Coesars Army , when they fired Alexandria , and the famous Library there . The Ephesians were built on the Prophets and Apostles ; the Apostles they had with them , but the Prophets were dead and gone ; Malachi was the last ; the Apostles they might consult with and they had their writings , but for the writings of the Prophets , the Ephesians being Gentiles ( I take it for granted ) understood not the Hebrew , at least the body of them , but being Grecians , they might and did understand the Greek translation , which I doubt not was purer then , then it is now : yet then being but a translation , and the Original it self but carried up and down in transcribed Copies , it is consented unto by all parties , that the Translators and Transcribers might erre , being not Prophets , nor indued with that infallible spirit in translating , or transcribing , as Moses and the Prophets were in their Original writings . The tentation lies on this side , how the Ephesians then , and much more sith there are no Prophets , no Apostles , no nor any infallible spirits in the Church , how can we build on the foundation of the Prophets and Apostles now , sith the Scriptures in their translated Copies are not free from all possible corruptions , in the Copies we have either by transcribers or translators Besides , many are unlearned , and cannot read a Letter . For these last , though they cannot read , yet they can hear it read to them . Do not we see many blinde men in Schooles come to great learning by hearing others read Philosophy , and Divinity , and the body of other Arts & Sciences to them ? & so it is with the Scriptures , they cannot read them , but they can hear them read & preached by others . Dr. Jackson in his first book of his Commentaries on the Creed , and Mr. John Goodwin in a set and large Treatise to justifie the authority of the Scriptures , have shewed much learning , and taken great paines in this Argument . But like two Elephants , they both swimme so deep , that the benefit and comfort of it can reach but to a few , we must fight lower and in a briefer way ( least we weary the Reader and charge the Printer ) and set down the brief of the matter in it , so that common people , and men of ordinary braines , ( who are most subject to Tentation ) may find a way to spell out the right of this , how faith can be had , and the soule built on the foundation of the Prophets and Apostles , sith this foundation was in their Writings , and their Writings are under no other notion to any , but either the Original transcribed or translated . Take it either way , it is done by ordinary men , not by Prophets or ▪ postles , and so subject to mistake , insomuch that Cajetan was wont to say , That to believe translations of the Scripture was not to beleeve the Word of God , but the words of men : Yet the Papist is more to seek then the Protestant ; for the Papist hath no Translation to compare as we have : most of them allow , no not Schollars to correct their translations , as we all do . The Papist doth allow no translation to be read in Churches , no nor in Houses ( but under caution ) but the Latine ; none in the mother-tongue , which all the people understand . And therefore they are to take up their faith on the credit of the Priest , and he many times little wiser then a foole , little better then a son of Belial . Cajetan did much rely on the words of Hierome , who said , That to prophesie and write holy Books proceeded from the Holy Ghost , but to translate them into another tongue was a work of humane skill . Nay , for the Originals themselves Wotton is bold to Print , That no man can tell what the signification of the Hebrew and Greek Word is , even in the Bible , but by the report of man ; And another as learned as he tells us , That we can know further that that is the Hebrew tongue , or Greek tongue , wherein the Old and New Testaments are in the Originals , but by the credit of men , who tell us so . In the Councel of Trent , there were many great wits , and men of great learning too , who did tosse this Argument up and down about Translations , and when they had done , left it little better then they found it . Upon these grounds the third of the Popish Articles , ( passing under the name of Wrights Articles ) in termes is thus . All Protestants who are ignorant of the Greek and Latine Tongues are Infidels : and why ? because ( forsooth ) he relies upon the Ministers , who may and do erre . The second Article is , That all learned Protestants are Infidels ; so that by his sentence , all Protestants , learned and unlearned are Infidels , because they relie on a private spirit . Thus with him and the rest of that Tribe , all Protestants are damned . All this is to take us off from the Scriptures , and to cast us , and our consciences on the authority of the Church . We list not to dispute with them about the Infallibility of that which they call their Church . For I doubt not but that the learned among them do not themselves beleeve what themselves do write . But our work lies not in that road . We grant what they would have as touching the Church by way of Ministry ; but for that which they call the Churches Authority , we know not any such authority , the Church as Church , being not a Domination , but a Ministration . But that we may not leave any rubb in the consciences of the weak , as touching the authority of the Scriptures , as touching the Originals and Translations , we will shut up all in brief . For the Originals , though we have not the Primitive Copies written by the finger of God in the Tables , or by Moses and the Prophets in the Hebrew , or by the Apostles , and the rest in the Greek for the New Testament , yet we have Copies in both languages , which Copies vary not from the Primitive writings in any matter which may stumble any . This concernes onely the learned , and they know that by consent of all parties , the most learned on all sides amongst Christians do shake hands in this , that God by his providence hath preserved them uncorrupt . What if there be variety of readings in some Copies ? and some mistakes in writing or Printing ? this makes nothing against our doctrine , sith for all this the fountaine runs clear , and if the fountain be not clear all translations must needs be muddie . Besides , 't is a saying of a wise Philosopher , That , what some say is like to be false , what many say , may be false ; But what all say is more then like to be true . Now Christians of all parties do agree , as touching the Originals that they are kept pure : Onely some of and among the Papists , passionate men do bite at the Originals ; but herein they do but bl●t their own vulgar translation , sith they confesse it to be drawn out of the Originals . I confesse some men by their picking quarrels with the Originals , as a matter whereof they talk , as though there were no certainty of faith as touching them , have troubled the spirits of some men with a thorny tentation , which my b●sinesse is to do what I can to remove , which I now endeavour to do as briefly as I can . The foundation I first lay is , That we may have a certainty moral of things whereof we have no evidence : which is sufficient to settle us in an acquired faith , free from all feare , and material doubt of the contrary . We beleeve without making any question of it , that there is such a place as Rome , though we never saw it , that such a man is our father , such a woman our mother , and we out of conscience do duties to them , albeit we have no evident certainty of it , but by belief that such a Prince is true heir to a Crown , and out of conscience we do performe obedience , and yet we can have no more certainty of this but moral : For who hath or can have an evidence of this , that such an heire is the true begotten of such a King . It 's agreed on by almost all Divines of all sides , that if one of the Propositions be in the Scripture , and the other be but a moral certainty which leaves no dubitation behinde it , the conclusion bindes the conscience . As thus , every childe is bound in conscience to honour his Parents ( this is an act of faith grounded on the Scripture ) such or such a man is my father , this is but a moral certainty , yet hence it followes , that in conscience I stand bound , in conscience to honour such a man as my Father . And that he is my Father , all the certainty I can have is but moral , built on the credit of my mother . If these reasonings were not firme , it would destroy all Policy and Order in this life , nor could Gods Law to honour father and mother binde the conscience , nor can a man tell that he was baptized in his youth but by such Testimonies as these . Therefore I like that of Bellarmine , who stands upon it , that of such like things a certainty may be had from the testimonies of men , in some sort ▪ comparable to natural evidence it self , for that it leaves no scruple or dubitation in our minds : But what of all this ? Why it shewes that the general consent of ( in a manner ) all Hebricians and Grecians in the Christian world , consenting that our Originals are by the good hand of God preserved uncorrupt , and pure , is a sufficient perswasion , to breed a moral certainty answerable to natural evidence , excluding all reasonable dubitation to the contrary . That the Originals were for the provision and food of the soules of his Church kept pure and uncorrupt by the Prophets and Jewes for the old ; by the Apostles and Christian Churches for the New Testament , sealed up by St. John the Secretary of Christ , as Scotus calls him . Else the Lord must have been wanting to his Church , which cannot be imagined . And that acquired faith makes way for infused faith to act I have learned long since out of Scotus . Thus the case stands . The Originals are to be received and believed . That the Hebrew and Greek are the true Originals we believe by humane testimonies , which leave the mind without perplexitie , without all doubting , and so it follows , that by mans testimonie the Originals are to be received , and believed by us , so that the heart stands free from any true cause of any doubting at all , which being equivalent to the highest certainty that is , it cannot but lay a foundation to build our faith upon , this certainty being a meanes by which we come to the other of the Scriptures , being the last ground on which we build our faith ; we are not to look for demonstrations in arguments of this nature . It 's a foolish thing to expect from a Mathematician to deale by perswasion : his Art lies in evident and ocular demonstration . Now 't is as absurd to expect demonstration from an Orator or Moralist ; his businesse lies in perswasion . But yet in our point in hand , our perswasions must be grounded on such moral certainty as is to us without question , and without feare of the contrary . It is a piece of wise counsel of Aristotle , That it is the wisdome of a learned man so farre forth to seek after proofs of truth in any matter as the nature of the subject matter will beare . And it is agreed upon , that in all learning , in the highest science of all , the principles are proving , but not proved : For that which is the first cannot be proved by any thing before it ; else the first were not the first ; as the first mover is never moved And in all Inferiour Sciences , the first principles of that Science , must be proved in an higher Schoole . Now the first principle in the School of Christ is the Scriptures , which being the first is to prove , not to be proved but in an higher School the Schoole of heaven , by evidences unprovable , and unreprovable evidences taken from the Prover , and Spirit of God . Of which hereafter . N 2 Of translations . How Anabaptists overthrow all Translations . I No way like that of Cajetan , That to understand the Latine Translation , was not to understand the infallible Word of God , but the word of the Translatours subject to errour . Though he took it from Hierome , that to write holy Books proceeded from the Holy Ghost , but to translate them into another Tongue was a work of humane skill . For if an Ambassadour deliver his minde by an Interpreter , are not the words of the Interpreter the words of the Ambassadour ? Right , say you , if the Interpreter do it truely : So , say I , a Translation , is a translation no further then he doth translate , and interpret truely : for a false translation , as farre as it is false , is no translation . I have read in a great Papist , That it is a great error for a man to think , that he can understand , or interpret the holy Scriptures without some peculiar guift of the Holy Ghost . And sith the Lord hath commanded his people to heare and read the word , and the cōmon people cannot read the word , but in some translation of other , that therefore translations are in special a special Ordinance of God , and that therefore God being in his providence very careful , that his Church shall not want sufficient provision for their soules , hath ever , doth , and will ever so assist Translatours , that for the main they shall not erre . I am of minde , that there was never any Christian Church , but the Lord did so hold the hands , and direct the pens of the translators , so that the translations might well be called the Word of God . The vulgar Latine ( which the Papists out of a veine of opposition do advance too much ) is faulty enough , yet it is so sound , that I think many have beene led by it to their conversion . Why may I not think that those many who have been converted from Popery in the Church of Rome , and joyned themselves to our Church , have beene beholding for the most of them ( next to God ) to their vulgar translation , as Martyr , Zanchius , Luther , Oecolampadius , and a many others ? The Ephesians were builded in their faith on the Prophets and Apostles : the Apostles were living , but the Prophets were dead , and gone long since , & they could no way build their faith on the Prophets , but on their writings : Now the writings of the Prophets in the Original were in Hebrew ; and I take it for granted , that the Ephesians being bred and borne Grecians , did not understand the Hebrew tongue , and that therefore there were translations of the Prophets , which translations were made by such men as were ordinary as ours are , subject I confesse to some errour , but not such errour , but that it did serve to help the Church to faith , for the salvation of their souls . In the Apostles time I know that they that did know the Apostles to be Apostles , and that they did preach , they did preach as Apostles , they were to take them at their words . But when they did heare them preach ( as the Bereans did not , so I think a many else ) did not look on them as Apostles , and infallible speakers : And no question there were many Pastours , and Teachers then , who , though many had more then a common gift of prophecying , yet had not the infallible spirit of the Apostles . Those Prophets had not the same supreame spirit which the Apostles had ( as saith ( to me ) the most Learned amongst the Learned ) but yet , saith he , they had a more extraordinary spirit , ( not to write , nor to translate , but ) to interpret Scripture then the ordinary Pastors and Teachers had : but I think that gift of interpreting died with them . Now what the Bereans did to Paul , so all stood bound to do to the ordinary Pastors and Teachers , even to examine by the Scriptures , whither those things they taught were right or not : And those who were thus to examine the Sermons of the ordinary Pastors and Teachers , were to do it by the Greek Translation , sith many did not understand the Hebrew ; and they that did understand the Hebrew , yet were to do it ( no question ) by Transcripts made by ordinary men after the Prophets ended with Malachi , which Transcripts of the Hebrew text some quarrel at as done by ordinary gifted men , which were ( they say ) subject to mistake in transcribing , as well as translatours might mistake in translating : In which neither of them must be looked as free from all mistake . Wotton saith , & saith truly , that many thousands were converted , and many Churches settled , by the preaching of the several Apostles sent abroad to convert the world amongst the Jewes and Gentiles , without the knowledge , and before the penning of the Books of the New Testament ; but that they did it without the use and authority of the Old Testament , and the Word of God written there , there is no proof , nor I think can there be any . Besides the Apostles carried the Word of God in their bosoms , having that holy Library in their Heads , by immediate and infalible inspiration . I doubt not but the Ephesians were converted by Paul , but yet Paul when he did convert them , did it by the truth of doctrine left behinde them by the Prophets ; which is cleare in that the Apostle makes the Prophets , the Foundation , as well as the Apostles . By Prophets , I take it for granted he meanes the writing Prophets of the Old Testament , not the preaching Prophets of the New . And I take it also to be clear of it selfe , that the Ephesians living so long after all those Prophets were dead and gone , had their writings only ; so then the Ephesians were converted by the truth of doctrine left for them by the Prophets , and preached to them by the Apostles . I will also take it for granted till I heare , or reade any deny it , that the Ephesians understood not the Hebrew . ( In which tongue the Prophets left their doctrine as the Canon of the Church . ) And hence it cannot but follow , that ( saving what help the Ephesians had from Paul ) they were to have recourse to the doctrine of the Prophets ( not in Hebrew , which they understood not , but ) in some Translation of others , which without dispute must be the Greek translation of the Seventy , there then being no other translations : The Ephesians being also not Jewes , but Grecians . The resolution 1. As touching the Originals . 2. As touching the Translations . 1. I cannot but confesse that it sometimes makes my heart ake , when I seriously consider what is said , That we cannot assure our selves that the Hebrew in the Old Testament , and the Greek in the New , are the right Hebrew and Greek , any further then our Masters and Tutors , and the General consent of all the Learned in the world do so say , not one dissenting . But yet say these , since the Apostles , there are no men in the world but are subject to deceive , and to be deceived . All infallibility in matters of this nature having long since left the world . Again , too like unto this is that of Master Wotton , who cantell ( saith he ) what the signification of the Hebrew and Greek words is even in the Bible , but by the report of men ? And to the like purpose is that observation , That the two Tables written immediately by Moses and the Prophets , and the Greek Copies immediately penned by the Apostles , and Apostolical men are all lost , or not to be made use of , except by a very few . And that we have none in Hebrew or Greek , but what are transcribed . Now transcribers are ordinary men , subject to mistake , may faile , having no unerring spirit to hold their hands in writing These be terrible blasts , and do little else when they meet with a weak head and heart , but open the doore to Atheisme , and quite to fling off the bridle , which onely can hold them and us in the wayes of truth and piety : this is to fill the conceits of men with evil thoughts against the Purity of the Originals : And if the Fountains run not clear , the Translation cannot be clean . The best is , this doth concern the learned , who can best get out of such scruples as these , it being made plaine to them by the Jewes themselves ( no friends to Christian Religion ) That the Hebrew Text is curiously preserved by them in its integrity . For if the Oracles of God were ( as they were , Rom. 3. 2. ) committed them , it deeply concernes the Providence of God to look to it , that the Jewes should keepe the Oracles of God not onely safe but pure , not onely from not being lost , but also from not being corrupted . It 's out of question that the same God , who committed the Oracles to the Jews , did also take care that they should preserve them safe and sure , uncorrupt and pure . It is the use of Saint Paul , much to follow the Greek translation , which doth use to use the Greek word translated Oracles , to meane the Scriptures of Moses and the Prophets . And what if there be scapes in some Copies , yet other Copies runne clear ? But sith this concernes the Learned , whom I much look not after , from the Originals , let us turne to the businesse of the Translations . As for other matters about the Greek and Hebrew , which it is , and what is the meaning of the words , I passe , as a meere excrement of wit , sith this is cried downe by all the learned world , whither Christian or unchristian , and therefore is not like to take to doe any hurt unto the soules of any . 2. As touching Translations . IT is granted that translators were not led by such an infallible spirit as the Prophets , and Apostles were . In the Councel of Trent , after much debating by witty and learned heads , they concluded , That Translators were not Apostles , but very near unto them . The greatest Papists are of the same mind , onely Sixtus Senensis is of opinion , the seaventie two Translatours of the old Testament into Greeke were infallible . Some are so quite another way , that they like not any translations at all . Smith , the Se-baptist is utterly against reading translations in times of worship . Amongst his Reasons , two are the chiefest . One is , that we must worship God with the best we have : Translations are not the best , but the Originals . Yet I hope they that know not the Originals , Translations are the best they have . If this were true , then none can worship God in and by reading of the Scriptures , but such as understand the Originals ; nor is that currant in reason or Divinity , that we must serve God with the best . There is good , there is better , there is best of all : So that if one do that which is good , he sinnes not , though he do not that which is better , if he do that which is better , he sinnes not , though he do not do that which is best of all . He sinnes not , who keepes within the circle of that which is good , albeit he do not do that which is better , or that which is best of all . Againe , a thing may be absolutely better in it self , yet a lesse good thing in it selfe may be better in some respects and circumstances . As simply in it self , marriage is simply better then a single life , yet in some respects Paul shews that a single life is better then marriage ; and this is Pauls Divinity , Though a man do not that which is better , nor that which is best , yet as long as he doth do that which is good , he sins not . His other reason is , That we must worship God with our owne gifts , not with anothers : As Translations are not our doing , but made by the gifts and paines of others . To this we say , that 't is true , we must worship God with our owne gifts , but it is not true , that in the worship of God with the help , and by the meanes of that which is anothers we do not exercise our owne gifts . The maine of the worship of God is , That we worship him in and with the Spirit , and truth in the inward parts : and so we must and may doe , and do do , when we make use of Translations . When we reade translations , we must reade them with Faith , and with the Spirit , which are our inward gifts and graces , else our reading is not to profit our selves withal : and what hinderance the translation is , to the use of Faith and the Spirit , they do not ▪ they cannot prove . So we are said to sing with the Spirit , and yet we sing with the Spirit the better for that ; and to pray with the Spirit , and yet the book is no hindrance to that neither . Others gifts as long as they rather further then hinder the use of our own gifts , can be no blur in the worship of God . The same man doth wrangle with the originals too , not denying them , but denying the use of the book in the originals themselves in worship , for that the Prophets and Apostles wrote books , but did never divide their books into Chapters and Verses , till Henry Stephens , but the other day first made the verses of the New Testament , which being man invention , is not , saith he , to be used in the worship of God . But whether Stephen Langton Arch-bishop of Canterbury , did it first for chapters , or Robert , or Henry Stephens for the New Testament did it into verses , is not material , sith we place no Religion in it , and this provision is known to be a great helpe to men in the worship of God ▪ We passe by this as a giddinesse of a weak braine in this Sebaptist . He grants Translations are of good use , but not in the worship of God : and if of good use elsewhere , why not there ? Saint Paul exhorts the Collossians , That the Word of God might dwell in them richly , in all wisdome . They being Grecians , I take it for granted , that the most of them were not skilled in the Hebrew , the New Testament being not written , not any of it , till after Pentecost , not all of it nntill John a matter of sixty years after Christs death . This to the Colossians could not be meant of the New Testament , but of the Old. So againe , the Thessalonians , being Grecians , did not understand the Hebrew , yet they were commanded to prove all things : By what ? why by the Scriptures , and this was the Old Testament which , they understanding not ( the Hebrew ) then it cannot but be meant of the translation . This Conclusion I think is clear , sith the Churches of the Gentiles were commanded to read Moses and the Prophets , and read them they could not but in a translation ; therefore translations are commanded by God , as an Ordinance and constitution of Heaven it felf . The same Smith in the same book falls foule on the Greek translation of the seventy , as that it was a grievous sin to translate the Old Testament into Greek , or any language else . His reason is , for that this ought not to have bin done til the fulnes of time of the calling of the * Gentiles : other reasons he hath not worth a fig , nor is this reason much better . It 's known that * Ptolomy King of Egypt had together certaine Learned Jewes , skilful in the Greek Language , in number seventy two , and by them he caused the Old Testament to be done into Greek about two hundred and ninety years before the Birth of Christ : And this is observed to be a fit time to have it done ; for , if it had not been done till after the coming of Christ , either the Jewes out of envy would have kept and hid the Hebrew Copies , or corrupted them , or else cast some suspition , and evil report of evil doings on the translators ; All which ( it being done at this time ) was prevented . Now though this were done before the coming of Christ , and so of the time of the full calling of the Gentiles , yet it was not so long before , but that it was a fit preparative against the calling of the Gentiles , ( whose language since Alexanders conquest generally was Greek ) and sith there then was no printing , no Copies could be scattered abroad but by manuscripts , and writing , which is great labour and cost , and this being such a slow work , there needed that this translation should be done some good space before the calling of the Gentiles , that so a sufficient number of Manuscript-written Copies might be had and scattered abroad among the Gentiles , they all understanding the Greek , and but few or none the Hebrew : that the books being the foundation of the Prophets , might be ready done against the time of the calling of the Gentiles for their need and use . * The time of this translation being after the Jewes had been amongst the Gentiles in captivity , we finde that the Gentiles being to creep into the Church , and now and then some to turn Proselytes ; and was it not fit that there should be a translation , ready to bid them welcome into the Church ? And what if it were a sinne to attempt the full calling of the Gentiles , before the full time , yet who can say with any reason that it was a sin to provide a translation ( which they understood ) against their calling ? Nor could this translation be sufficiently provided for number in written Copies , and sufficiently scattered till the time of their calling ▪ So that this was not to go about to call them before the time was they were to be called , but rather an excellent Providence to have Copies ready in a language they understood against the full time of their full calling . And whereas it is objected , that these Jewes who did put it out of the Hebrew into the Greek , were profane men , is more then I knowe , or then they can prove . Againe , to make it good , that the act of translating the Scriptures into Greek was no unlawful thing , I need go no further then to the Apostles , who becoming all things to all men to save some , were careful in citing places out of the Old Testament ) to tie themselves much to this Greek translation . Insomuch , that though they did never vary from the Hebrew in sense , yet they did chose rather to follow the phrase and words of the Greek , then the Hebrew , to condescend as far as might be to the Gentiles who were acquainted with the Greek translation , but not with the Hebrew original . Wherefore it must needs be the froth of a giddy head in this man , to call this act of translation into Greek a grievous sin ; sith the Apostles did so much use and reverence it , and chiefly Paul who chiefly the Apostle of the Gentiles . We all do or should know , that the Gospel began at Hierusalem , from * Hierusalem it went to Judea and Samariah , thence to Syria and Cilicia , from thence to Ciprus , Asia , Greece , Italy , and from these parts to the utmost coasts of the earth according to the commission of Christ . Now in all * those parts the Greek was most in use in most , onely in use in some , and of necessity they had recourse to the Greek translation . Smith speaks fowle of it , as a false , and forged translation . I dispute not what it is now , but what it was then : If it had been such a piece , the Apostle Paul would not have looked after it so much as he did , nor the church have used it so long as it did , is well known to those who know the state of the Church , that the church did generally use this Greek translation , & a Latine one framed out of this , & scarce any other , if any other at all , for six hundred yeares after Christ . I know Sixtus Senensis , and Bellarmine ( men of great reading ) do write that the seventy Interpreters , though they were not Prophets , who wrote Scripture , yet that they had a line , and light of the spirit , which did direct them , so that in translating they did not er●e at all : which perhaps is too much on the other hand : however it held very pure I am perswaded along time , till the greek tongue began to grow out of use , and then came in a world of translations in Latine , and popular languages . I am cleare of opinion , that those Anabaptists , who are against all learning , are against all translations whatsoever : For without the knowledge of the Hebrew and Greek tongues , it is not possible to turne the Old and New Testament into any language whatsoever . Nor without the understanding of those two languages can any understand the Bible in the Originals neither : And on this ground God may be said to binde us to what is impossible , I meane to build on the Scripture , when we can neither have it ( by their principles ) in any Translation , nor understand it in the Originals . Mr. Wotton saith , that the Anabaptists do every one claim a priviledge of not erring for himself , ( yet not for others ) which opinion , he calls a false and lewd opinion . And on the matter , if that they do so hold , I know no great need or use they have of the Scriptures in the Originals or translation . Before we come unto the maine of the businesse , we cannot skip over a businesse of Mr. Wotton : his words are these . No man ever dreamed that we commonly build our faith upon our English translation . What he would have by the word ( commonly ) I know not , except his heart did faile his penne , when he wrote this , and by this word ( commonly ) he had a conceit that he might finde by it some shift and starting hole . A strange speech it is to me , that English men ( of such he speaks ) who can understand no language but English , should be said not to build their faith on the English translation . On what then ? The Original they know not , other translations they understand not . And if they must not build their faith on the English translation they are left nothing to build their faith on . And what is this , but to leave all unlearned in the Originals without a rule . And if this be not to steale Atheisme into the hearts of the common people , I know not what is , sith Atheisme is such a welcome guest to the corrupt heart as it is . Which makes me call to mind an Observation of Villeroy , a late wise Secretary of France , That the maine different Sects of Religion in the East , and the fierce opposition they made each against each , made the people weary of the Christian Religion , and so Mahomet crept in with his religion , and was too welcome to almost all , who were almost weary of the sundry Heresies and Schisms , which were so brief and rife amongst Christians of the East : And this ( saith he ) overthrew the Christian Church first , and the Christian Empires and states next , over the East , and let in Mahomets Alchoran , and Mahomets Sword . I doubt there is scarce any strange opinion pressing hither , but would be welcome to us : The Christian Religion was never in such danger since my time as it is now , sith men runne so many and so contrary wayes , that few can now tell which is true . And since so great a Clerk , and so great a Reformer as Wotton , hath left the poore English man no rule to prove his own , or to disprove the contrary : For if the English translation be not to an English man , let Elias come , and tell us what , and which is the rule , and on what an English man may build his faith on , being that there is nothing left him but his English translation . So the old Church after Malachi , what was left to the most but the Greek Translation ? and after the Apostles were dead and gone , the Christian Churches were tied to the Greek translation of the Old Testament , or else the Old Testament was no rule to them , except to a few , who understood the Hebrew . That which all men say , ( saith Aristotle ) is not to be doubted , but al the learned ( I think ) agree , that the Church used no translation but the Greek , for a matter of six hundred yeares after the birth of Christ , for two hundred yeares before . So that for my part , I look upon it as a position full of danger for men to affirme , That translations are not a rule to ground our faith on , when we understand no other . That ( say I ) or none : not none , therefore that . And now at last , after the clearing of what is past , we come to the maine point , to find out what it is that a poore soule who understands not the Originals must rest upon . First , I say , that the Lord is not , nor will not be wanting to his Church in things necessary to salvation : And to have a rule to build our faith on , is absolutely necessary to salvation . And that rule for common people must be the Scripture translated , or nothing . And therefore I take it to be a special Ordinance , that the Scriptures should be translated for the use of the Church in several languages . For the Original Copies , I must subscribe to that of Ganus a Papist , who tells us , That we are not to ▪ receive into the holy Canon both for the Old and New Testament , but such books as the Apostles did allow , and deliver over to the Church of Christ . And as the Church of the Jewes did preserve the Hebrew Original of the Old Testament safe and sure , so I doubt not but the same hand of the providence of God , hath and doth preserve the Greek Original of the New Testament . And for that it is not possible that the Originals should serve the turne of all , or immediately of any , but of such as have the knowledge of those tongues , ( who are but a poor few in respect of all the world over ) wherefore I take it for granted that the line of Gods providence hath , and doth , and will carry the matter , in having translations of several languages so inti●e , as to be a sufficient rule to ground their faith : else God in his providence must needs be wanting in providing necessaries for his Church . Nor do I think that there was , or ever shall be a Church of Christ , or a Church of Christians in the belly of Antichrist , but have had translations sufficient to rest their souls on . I doubt not but the vulgar , for all its faults hath sufficient for the saving of some soules Besides among the Papists they have Pagnine allowed by two Popes , which runs as pure as any Translation in the world ; and Arias Montanus a translation without exception . Senensis much commends Jacobus de Voragine a Papist , Arch-Bishop of Genua his translation into the Italian , and Senensis could well tell , having great skill in the Originals . To me it is much , that Senensis ( so sharp a Papist as he is ) should in print , and that since the Councel of Trent , so highly commend a translation of the Bible into the Italian tongue . And Leo the tenth , Bishop of Rome , did just before Luthers dayes , print a recommendation of Erasinus translation of the New Testament into Latine . So that I look on it as a special providence of God , that there were translations , and those exact too in the heart of Popery : And if so , then he will not suffer the visible Church to be without a sufficient translation , as a sufficient rule . Smith himself the great backbiter of translations , saith , That if the Translation agree with the Original , it may well be said to be the Word of God : and if it do not agree with the Original , it is not the translation of the Original . And now we will draw towards the main conclusion , How a simple Countrey-man is to believe our Bible to be the Word . Doctor Jackson , and Master John Goodwin have set downe many , and many excellent things , but they flie so high , that they are for Eagles . One may say of their books , as Aristotle said of his books of Philosophy , That they were published , yet not published , seeing not to be understood without his help . Now all the considerations these great Sophies have , and let there be as much more added to them , yet they will not do the work , till they come to the testimony of the spirit : They may and do work , and acquire in us an humane faith , which may stand free from actual hesitation , and doubting , but not from possible dubitation , for lay them all together , yet they may deceive , or be deceived . Canus disputes strongly against Scotus , Durand , Gabriel , and others , who rested themselves on the authority of the Church by an acquired faith first , before they come to an infused faith : This ( saith he ) were to sit down by the Authority of man , not of God , and the formal reason of our infused faith would be other then the increated truth of God : whereas the difference of faith gotten by helps may erre , but faith infused by God cannot erre . So that when we have all done , and got all the help we can to rest on the Scriptures , the work is not done ▪ till we by the Spirit of God have this sealed by infused faith in our souls that these books ( which we have translated ) are the very words of God . Smith himself , that grand backbiter of translations confesseth at last , that if the translations of the Word of God do agree with the Originals , that then they are the Word of God ; nor are they the Translations except they do , and as far as they do concord w with the Originals . If an Ambassadour deliver his minde by an Interpreter , and the Interpreter do relate things right ( else he is not an Interpreter ) then his words are the speeches of the Ambassadour . Well then , though all humane reasons , the consent of all the world , will not help us to that faith in the Word , which will help us to heaven , yet they are a preparation , and such a preparation to this faith infused , that we cannot ordinarily look for faith infused , but by the way of this faith which is gotten by the arguments , reasons , considerations , convictions , and helps wrought by the Argumentations , and considerations proposed by men which do work ( as most often it doth ) in us an acquired humane faith free from actual ( though not from possible ) mistake and doubting . This may be and is , a faire meanes to bring us to look on the Scripture without any actual question made of it as the Word of God . And then by the use of the Word to attain to a Divine faith , which is infallible by reason of the Divine infallible truth rightly conceived and believed by it . For it is out of question that by the Ministry of men , who are not simply infallible , both we may , and do attain unto that faith in the divine Revelations of the Word , which are or is infallible . It s no Paradox to hold , that a thing not infallible , may by way of Ministry lead us to that certainty which is infallible : For my part , I hold universal tradition as far as it looks onely on the votes and vices of men to be of all reasons the weakest . For the arguments from the authority of God be the strongest , yet conclusions from the authority of men is an unartificial argument , & the weakest . However , what Arminius saith is true , that this humane faith built on such an universal tradition , may be a fit preparation to that other faith which is built on the Authority of God : I am far●e from once thinking , that in universal tradition men do once dreame to make the last resolution of their faith into the veracity of any such universal tradition : For our faith must rest on the same that the Apostles and Prophets did rest their faith on But they did resolve their faith onely on truth uncreated , and divine , and not on the votes of the Church , or any universal tradition . Canus speaks the truth , when he saith , that the authority of the divine Scriptures is not to be sought from the reason , or authority of men . For the assent to a conclusion cannot be more certain then the assent to the premisses , and proofs of that conclusion . Now if our infused faith did rest onely or chiefly on the credit of the Church , or universal tradition , then our infused faith could go no higher then an humane and created truth : I mean onely or chiefly on the voices , or reasons of men , and not on the voice and authority of God . But what is this to translations ? Much every way . I argue thus : The end of the Church , and people of God is that they should be saved : Now if God set down the end , he will provide the means of their salvation , and that is faith : and faith is not built on the authority of the Church , or of universal tradition , ( all which are the voices of men ) but on the Word of God : Now this Word of God cannot concerne common people , but onely as translated . Now , what shall a poore unlearned Christian do , if that he hath nothing to rest his poore soul on ? the originals he understands not ; if he did , the first Copies are not to be had ; and he cannot tell whether the Hebrew and Greek Copies , be the right Hebrew , or the right Greek , or that which is said to be the meaning of the Hebrew , or Greek , but as men tell us who are not Prophets , and may mistake . Besides , the Transcribers were men , and might erre : These considerations may let in Atheisme like a flood : To help all this , we will deliver our mind in some Propositions . I. That God ( as I shewed ) did lay up the Hebrew Copies to be kept by the Jewes , who were ordered by God to be faithful notaries to keep these Records , and a world of places are cited out of the Old in the New Testament according as they are nowe in the Hebrew Copies : and the Old Testament hath in it the life and soule of the New Testament . Moses and the Prophets wrote of Christ . The New Testament is but a cleare , and infallible counter-part of the Old. It s cleare that the Hebrew of the Old Testament stood cleare and uncorrupt , without any breaches made in them by transcribers , or otherwise , till the time of the publishing of the New Testament , as appears by the manie places cited in the New out of the Old : chiefly where Hebrew words are kept , and repeated , as Hosanna , Golgotha , Eli , Eli , Lamasabachthani , Mat. ●7 . sutable unto the places whence they are taken out of the Old , chiefly in Saint Matthews Gospel , who was most punctual in applying and suiting the Prophesies of the Old Testament of all the holy penmen of the New Testament . And it is easie to be proved that Matthew wrote after that was done , which Luke wrote in the Acts of the Apostles . Doctor Jackson saith a long time after Peter made that Sermon , Act. 1. Saint Matthew addes , and saith ( saith he ) it was called the field of blood unto this day Which argueth , that he wrote his Gospel a long time after St. Peter made his Comment upon the Psalmist , Acts 1. 15 , 16 , 17. Well then , as God committed the Hebrew Text of the Old Testament to the Jewes , and did and do●h move their hearts to keep it untainted to this day : So I dare lay it on the same God , that he in his providence is so with the Church of the Gentiles , that they have and do preserve the Greek Text uncorrupt , and clear : As for some scapes by Transcribers , that comes to no more , then to censure a book to be corrupt , because of some scapes in the printing , and 't is certaine , that what mistake is in one print , is correctin another . A second Proposition is , That God never did suffer his Church to be without a sufficient Rule , and there can be no rule but translations to the Vulgar : Therefore I make no question , but the sweet providence of God hath held the hearts , and hands , and pens of translators , so in all true Churches in all times , that the virnacular , and popular translation into mother tongues , have beene made pure , without any considerable tincture of errour to endanger the soules of his Church . For what if Interpreters and Translators were not Prophets , yet God hath and doth use so to guide them , that they have been , are , and shall be preserved from so erring in translating the Scriptures , that the souls of his people may have that which will feed them to eternal life , that they shall have sufficient for their instruction , and consolation here , and salvation hereafter ? This is the opinion of Bellarmine himselfe , albeit he appropriates it to their vulgar Translation , yet I think the eye of providence provides for all vulgar , and vernacular translations in their mother tongue for all true Churches in the world . Translations are sufficient with all their mistakes to save the Church . I will deliver this in the words of Master Baine . Faith cometh by hearing of the word from a particular Minister , who by confession of all is subject to errour ; As God hath not immediately and infallibly assisted Ministers , that they cannot erre at all , so we know that he is in some measure with them , that they cannot altogether erre . A Translation that erreth cannot beget faith , so farre forth as it erreth , The word Translated , though subject to errour , is Gods Word , and begetteth , and increaseth faith , not so farre forth , as man through frailty erreth , but as he is assisted through speaking , and translating to write the truth . So he , This gives full satisfaction to me , and I hope it will to others . The maine Conclusion , for a ground of all , is the evidence and seale of the Spirit of God , which perswadeth us of the saving truth in the Translation , and by way of Ministry to come to saving faith by the preaching of the Word by our several Ministers Papists cry up the inerrable and infallible authority of the Church , and yet they themselves deny not but their particular preachers ( whom they heare ) are as subject to erre as any of ours are : I know no authority the Church hath , whatever the Church doth is but Ministerial . The Papists and we agree in this , That Translations , Originals , Reading , Preaching , is of no saving effect without the Revelation and Testimony of the Spirit : Canus ( I rather choose to mention him the oftener , because Dr. John Rainolds saith , that he was of better minde , and sounder judgement then Popish Doctors are the most of them : ) It is a great errour ( saith he ) in them who think they can either understand , or interpret the Scripture without the peculiar gift of the holy Ghost : And againe , The last resolution of our faith must be in the inner efficiency of God moving to beleeve . We believe not for that John or any man else saith it , but because God hath revealed it . Now that God hath revealed his minde , we do immediately believe it by special instinct . And again , The formal reason of our assent is the light of God , which God doth infuse into us ; and for this he cites Aquinas , Lect. 2. ad Rom. 10. And as the understanding in us discernes of natural things , and the taste in matters of sense , so when the minde of a man is inlightened by the Spirit ; we are inabled to discerne doctrines necessary to salvation from errours which are not of God . This his resolution is often up and down in his book . Bellarmine is for the same conclusion . A man cannot ( saith he ) without the special illustration of God believe the mysteries of faith . And again , Faith cannot arise in the heart , but by divine revelation , which is either immediately from God alone , or by the instrument of the Word reade or preached . I think it hath truth in it , which Canus observes , That Peter had heard the Testimony of John Baptist , when with open voice he proclaimed Christ to be the Son of God , John 1. 84. and had moreover with his own eyes seene many miracles of Christ , yet after all these , Christ doth ascribe Peters confession of his saith to none of of these , but onely to divine revelation . So then Protestants and Papists , we and they concurre in this , That at last we must sit down by the evidence and sealing testimony of the Spirit ; but with this difference : They say , The Spirit gives light and evidence to the authority of the Church ; we say , To the Sovereignty of the Scriptures . Nothing can be seene without some light or other : Things of Reason cannot be conceived without the light of reason , nor things of the Spirit without the light of Faith , and of the Spirit . Though Wotton hath cast an unhappy stone or two at translations , yet when he comes to answer Fisher , who said , That the Spirit of God teacheth , and perswadeth men to believe the Church , Are you ( saith Wotton ) they who mock at private spirits , and yet are glad to flie that help ? Is it not as likely the Spirit should teach men which is the Scripture , as which is the Church , and assure them of a translation , as of this or that mans Ordination and Priesthood ? So he , thus at last , he is for the divine authority of translations . But is not this to fall upon private revelations ? No such matter : for we call not in for the Testimony of revealing of the Spirit to teach us any thing but what is revealed in the word ; that wer to bring in privat revelations : But because none doth , or can know the secrets of God , but the Spirit of God , therefore we say , that we are made to see the evidence of truth first revealed in the Word , and then by that light , which the Spirit kindleth in our hearts , both the Scripture to be the Word of God , and the minde of the Sripture is not onely revealed , but confirmed to us by the Testimony of the Spirit in us and to us . So here is no use of the Spirit to reveal new lights , but to shew us the evidence of these truthes which are in the Word . A private spirit is to lead us from , this is to lead us to the Word . And all this is done by illightning our understandings , and sanctifying our wills to discern and to approve the evidence of truth , which is in the Scripture and no other . They say , their Church cannot erre in matters of Faith . And why forsooth ? Because it is infallibly guided by the strait line of the spirit . We say , The true Church cannot so erre in matters of faith or life , as to fall away from Christ , and so to fall into damnation . And why ? Because ( besides other helps ) the true Church is guided by the certain and infallible direction of the spirit , the vicar general to our Lord Jesus . Why then may not we twit them , rather then they do us with the private spirit ? Aquinas , the first through-Papist that ever was , ( It is Dr. John Rainolds censure of him ) shall speak last for this point ▪ All holy learning is proved out of the Scriptures onely , necessarily ; out of all other authors only , probably : For our faith doth rest on the revelation made to the Apostles and Prophets who wrote the Canonical Books , and not on any other revelation , if any be made to other Doctors . So he , and he was preferred by Innocent the Pope before all Writers next to the Scriptures , & well might the Pope so do ( saith the same Dr. Rainolds ) for that he deserved better of the Papacy then all the Fathers . These things are so plaine , that to argue more were to weaken them . As I have read it to be the observation of Tully , That things perspicuous and clear are much obscured by much arguing : I hope the Papists for shame will give over fooling against us , that we run after private Spirits and revelations , since Aquinas the flower of the Papists speaks out as much as we do , as touching the sealing of the Spirit . The Application of all . I have made a long and tedious discourse about the Originals and Translations , because I find by my self , that things let fall in Print by learned men and great reformers as touching the Originals , that none can say this is the Hebrew , that the Greek , but because Linguists and learned men say so , and they may erre : Nor that this is the English of the Hebrew , or of the Greek which we say is , but men subject to trip , do so say , That the Originals transcribed into many Copies might erre , and mistake : and for the translations , that there be flaws in them too , since the transcribers , and translators were no Prophets , but men , though not willing perhaps , yet subject to speak and write besides the matter : that translations are not the Word of God , nor our rule . These and such things as these , I doubt not do stagger the thoughts of weak , & of strong Christians too , and drive a many towards Atheisme : And now saith a sick soule , What shall a poore feeble-hearted Christian do ? My counsel is , that when he is come to be certain without actual doubting by reasons , arguments , consent of times , & of the Church , that our Bible is the Word of God , that he would in all humility and sincerity apply himselfe to read it , to hear it read , to heare it preached ; and he may promise to himself that by the use of the word the Spirit of God will infuse & inspire divine & saving faith into his soul , and free him not only from all actual , but possible doubting , that the Bible translated is the word of God . And if the translation , then the Originals : For what ever is the instrument to convert the soul ; must needs be the pure word of God . Some are firme that God never works a miracle , but to confirme truth : This is past question , that the Spirit of God doth never work this miracle to convert the soule , but by Gods word : So say , Now I know that it is the pure word of God , for that it is a means to convert my soul : so Psal. 19. 7 : The Law of the Lord is perfect , converting the soul ; By this then I know that it is without dispute the perfect Law of the Lord , because it doth not only evince and convince me , but convert my soul : St : Austine saith , that he was converted by reading the last verse of the thirteenth to the Romans , and that did prove to Austine that it was the perfect Law and word of God : It is storied , that Cyprian was converted by reading the Prophet Jonas : And Iunius in his life written by himself , saith that he was converted by reading the first Chapter of the Gospel of Iohn : For Austine & Cyprian , I think neither of them had much skill in the Originals , no , nor Iunius neither at that time : wherefore it is plain enough that they were converted by reading translations . When then a man doth finde that by reading or hearing translations read or preached upon , it hath pleased God to warme thy heart , to turn and change thy poor soul , to convert thee into a new creature , go thy ways , doubt nothing its an argument past answer , that the Bible even as translated is the Word of God . Go on , look on it as Gods word , read on still , be diligent to hear it , with the best ears thou hast , and thou shalt finde it more and more to convert and sanctifie thee , and so by consequence to assure thee by an undoubtful , and divine faith inspired and infused into thy poor soul by the Spirit of God , that this book , & no other , is the very Word of God . By this you see , where , and how the poor crazy soul may find rest , and it is to rest on the translated Word of God , waiting therein on the line of the sweet providence , who by the use of the word will breath into his soul divine faith infused by the sure influence of the Spirit of God , which spirit brings a light with it by which we know that , & what we know , this is done by a divine faith , not by humane conjecture , being wrought in us by a special providence of God perswading and drawing us to acknowledge the contents therein to be of Divine authority . Nor is this ( as I said ) to make our private spirit the rule of our faith , but we lay all at the foote of the divine providence to put light into our minds , and then to work in us a firm assent to the Word of God , that it is indeed and truth the very Word of God . And none of this is done otherwise then by the Word of God itself , and the spirit joyning with the Word . In a word , nothing can work saving grace in any man to the conversion of his soule , but the very Word of God : But this the word translated hath wrought in me , therefore I know by this , that the Scripture translated is the word of God , sith nothing but Gods word can turne and convert the soul . Make the most of that which some call universal tradition ▪ it can bring us no farther then an humane belief , little better is it then that which the Papists call the authority of the Church . The Ministry of the Church we grant needful , and useful , but for the authority of the Church , we acknowledge none . Thus the Jewes are for their Rabbines , and their universal tradition . So did the Saracens ; like as the Gentiles did , build on the universal tradition . But after this tedious discourse , the thing which we Christians are to rest our faith on , which is common to all , even to the meanest , is that internal light infused into us all by the Spirit of God , whereby we most firmely , and most certainly are moved to believe that the bible , and all the Bible , and nothing but the Bible , is our most certaine rule which cannot erre ; but that the Vniversal Tradition of Jewes , Saracens , Papists , hath beene , is , and will be subject to errours more or lesse . The end and use of all , is to call upon all Christians , chiefly when they are in some doubting veine , to turne away from all authority of Churches , of men , of universal Tradition , and to looke up to the providence who hath provided sincere food and physick for our poore soules , which Christians have found , do , and shall finde , to be the Bible translated into severall Languages , for the use of those , who cannot skill in the Originals . And I think no man dares deny , but a Minister who hath himselfe little skill in the Originals , may by expounding and propounding the Translations convert the soules of such Christians as are the hearers of such Preachers . C. 2. How it is said , he that is borne of God cannot sinne , 1 John 3. 9. HOnest Melancthon speakes against some in his Countrey in his dayes called Swenkfeldians , who held themselves after new birth to be just and perfect . I have , not long since seene a little English printed book , cast into sundry propositions , one whereof , and as I remember the first is , that after they are renued once , they are as perfect as Jesus Christ was , and as Adam was in Paradise ; which was the tenet of the Familists of old , that being once indued with the Divine nature in their conversion , that then they are Goddified . The report is that those sprung up amongst us , commonly called Quakers , are of the same fancy , and that they presse this place of John , that being once borne of God , they do not commit sinne , for Gods seed remaineth in them , and that they cannot commit sin , because they are borne of God . Their senslesse sense cannot be the meaning of that place . For the same Apostle in the same Epistle saith , that , if we say that we have no sinne , we make him a liar . And is not this a sinne , and a very great one too , to make God a liar ? John saith not , if ( you ) but if ( we ) , comprehending himselfe too : and I hope it cannot be thought but John , a chiefe Apostle , was born of God . Besides it is not onely said , That he who is borne of God doth not sinne , but ( cannot ) sinne . And all over the Bible in the stories of the best of men who were borne of God , we see that they could sinne , and did sinne , and those sinnes which were very great too . This then is not the sense of the place , that there was , is , or ever shall be any meere man borne so of God as not to sin , or to be in and under such a condition , as to say truly of him , that he ( cannot ) sin . Now for that which these write , that when once made partakers of the Divine nature , they are as perfect as Adam in Paradise , This is but their owne fancy , it is no such matter : But say it were so , and not onely so , but as perfect as the Angels in heaven , yet from that it followes not , that it could , or can be said of them simply , that they cannot sinne : For Adam did , and therefore could sinne : he had indeed a Tempter without , but no concupiscence to tempt him within . Nay , more then that , the lapsed Angels before their fall had nothing from within , nothing from without to tempt them . Within nothing but purity and holinesse , no sin , no shadow of sinne : Nothing from without to tempt them ; nothing within but holinesse , nothing without but holinesse , without spot , or wrinkle , yet then those very Angels were sin-able , for they did fall , and therefore could sin . The truth is , None but God ia absolutely free from all possibility of sinning : God onely in this sense is holy , he not only doth not lie , but he cannot lie : Adam in Paradise was made upright , the Angels in Heaven were made more pure then Adam , both Adam and the Angels had the advantage of the places to be kept from sinne , but being creatures created with free will , those Angels in heaven , and Adam in Paradise ( that heaven upon earth ) might and did sinne ; and so might all the rest of the Angels too , had they not been supported by grace for those were a elected , and b Election is of grace . And should the elect Angels sinne but once the least sin that is , they could not be saved , as it fell out with those Angels which did sin : For c Christ took not the nature of Angels , but the seed of Abraham ; therefore they cannot sin , because they cannot be restored by a Mediatour . The Angels are holy , Daniel 4. 13. and so must be saved , which could not be , if they could and should sinne , Matthew 21. 30 , 31. Againe , those ministering spirits do alwayes see the face of God , which were not true , if they should sin : For no sooner did those non-Elect Angels sin , but they presently left their habitation , Jude 6. and were cast downe into Tartar , that is Hell , 2 Pet. 2 , 4. Indeed when men are once in Heaven they are safe from sin , there is no place for tears , therefore not for sinne , Revel. 21. 4. Now Luke 20. There is no more promised to the blessed men after the resurrection , then to the Angels , that then they shall be equal , not superior to the Angels : therefore nor men , nor Angels Elect can or shall sin in Heaven , which the other Angels did once in Heaven , for that they were not Elect , nor confirmed in and by grace . Thus then you see that it could not be said of the unelect Angels once in heaven , nor of any sort of men till they come to heaven that they nor do , nor can sin . For my part , I think , that those who say they do not , they cannot sin , though they say so , yet I think they themselves do not think so . I remember a golden saying of Austine : He saith , he who thinks he can live without sinne , doth not avoid sinne , but rather excludes all pardon . So that this is not the sense of the words , That ever any man was , is , or shall be in the world , who either cannot or doth not sin . Doctor Hammond following many Learned men saith this ( cannot sin ) is meant that upon that head and score he cannot sin , to signifie that their being borne of God can be no patent , or security for their sinning . The same saith Austine , to wit , That the borne of God sinne not , as , or upon this , that they are borne of God . For this is alledged that of the same Saint John 1 Epist. 3. 6. Whosoevor sinneth hath not seene him , neither known him , meaning , that the seeing and knowing him doth not let in sin , but rather this is against sin . So Paul , I do that I would not , I do not do what I would : there is no question , but there is some ignorance , some not knowing of him when any sinne is sinned . Master Anthony Burges speech I think is in the right . All sins saith he are called , because all sinners are ignorant of something they should know , there being no sinne which doth not proceed from some errour in the practical judgement : For although a man sin wilfully and advisedly , so that there is no other cause of the malice , but the malice it self , as Austine speaks of some of his sins ; yet even then there is an errour in that mans conscience . Thus he , and to this I subscribe . So that it is not faith , nor knowledge which dwelleth in us , is the cause why we sin , but as Paul speaks of himself , it is sin which dwelleth in us : Not I ( as I ) but sinne that dwelleth in me . So then a man borne of God , when he treads beside the line , he may say , it is not I , but sinne that dwells in me : so in this sense , it is a truth , that he that is borne of God , as born of God doth not sin , nor cannot sin . This is pious , and truth , but under correction I do not think it to be the square meaning of this text . What then ? some think it to be this . He that is borne of God , sinneth not , that is , sinneth not as the devil did , who ve ▪ se 8. of this chapter , sinneth ( not sinned ) but sinneth from the beginning . And this is like to be the mind of this text , for that it is said in the same verse before , He that committeth sinne is of the Devill . That I think is too short which some say , that the proper sense of this Text is , he that is born of God sinneth not , that sinne of blasphemy against the Holy Ghost . In a word then , the full meaning is , that he that is borne of God doth not commit sinne , that is , he doth not make it his practice , his occupation , his work ; he doth it , when he doth it besides his minde , and when he doth it , he is besides himself in that particular , as the Prodigal was . It is long of some fits in his disease , when he doth it not onely as his act , but as his work , who give themselves over to be sould , and servants to sin . So Paul , so Christ , Matth. 7 : 23 : Depart from me all ye that work iniquity : Therefore Saint John speaks of such who are not regenerate , whose desire is to sin , and are afire to commit it : For otherwise all the regenerate do sin : so this our Apostle , If we say we say we have no sin we seduce our selves . Nor do they sin onely of infirmity , but sometimes they fall into greater sins , even into some of the greatest sins , but this is not unto death as our Apostle saith . So that such as are born of God sin they may , sin they do , and sometimes great sins , but to go on in a course of finning to the death , this they do not , that they cannot do , because they are born of God . The onely shew of exception that can be taken , is , that Adam who is called ( they say ) Luke 3. ult. the son of God did sin , and might , as the state stood with him , unto death : And the Angels called the sons of God , Job 2. 1. did a many of them sin unto death . But we read not that these were said to be borne of God , or that they had this seed remaining in them . They were called the sons of God in respect of that that holinesse wherein they were created ; but the regenerate that are ( said to be borne of God ) are so said , not onely in respect of the image of God , but of Christ , and the grace of regeneration , which is rooted in Christ , which as it cannot die in Christ the roote , so it cannot wither away in Christians the branches . The sap , which is still alive and fresh in Christ , is by the Spirit of Christ kept so alive in them , that albeit it do not keep them from sinning , yet it doth so preserve them , that they cannot sin unto death ; they are so the members of Christ , that he will not suffer any of his true members to sin all their spiritual life away . Quest . N. 2. How can a regenerate man sin , since grace is predominant , and the infused Theological habits of faith , hope , and charity are stronger then their sins ? Answ . 'T is true , they are so , and should always shew themselves to be so . And Divines make this difference between moral vertues acquired , and spiritual habits and graces : that for habits moral , we may use them as we will , that they are under the free Power of our wills ; but for habits and graces infused into our wills ( the seat of them ) our wills are rather under them and their power . Then thus ( under the power and determination of God ) that there is a force in them to rule , and over-rule all . In this , the string is in the hand of God , and therefore it is said in the Word of God , that he it is , that doth make us walk in his wayes , and keep his Lawes . Had we a fulnesse of created graces as the Angels had , yet if God stand by , and leave us to them and our selves , and do not uphold us we may fall for all them ; though there be nothing from without , or from within to push us down , the mutability only of our own free will might do it in us , as it did in the lapsed Angels . But those habits or divine qualities being lost in Adam ( in whom we all sinned ) such as are regenerated and born againe have supernatural graces of redemption , which albeit they be not so full , yet are more firme then those of creation were . Those of God as Creator were lost , those of God in Christ our Redeemer can never be so lost , but as the same St. John saith , There is a seed remaining in them , which doth so keep spiritual force up in them , that they cannot sin unto death . Quest . But how then is the spirit stronger then the flesh , and the infused habit of grace may be said to have a ruling hand over our will ? Answ . It hath such a rule many ways , but in this one thing the power of the Spirit appeares above the power of the flesh , for that the Spirit doth ever bring us first or last , one way or other to repent of the works of the flesh , but the flesh is never able to make us sorry for , and repent of the fruits , and acts of the Spirit . No man is sorry for his vertues , all good men are for their vices . FINIS . BOOKS lately Printed for John Bartlet , and to be sold at the Gill-Cup , on the south side of Pauls over against the Drapers . A Volume of Dr. Tho. Taylors in Fol. Dr. Harris works in fol. A supplement to the former Edition in 4. His threefold state of man . 12. Sibs excellency of the Gospel . 12. Christs Exaltation in 12. The establishment in 40. Grosses fiery pillar of heavenly truth . 12. Capel on Tentations in four parts , besides this remains . Childs Trade by Tho. Wilson . Countrey-mans Catechism , by Ro. Ram . Walker on the Covenant . Dr. Taylor of Contentment , improvement of time , and the holy War . Walker on the Creation and Providence . — On the Subbath . Dr. Gouge on John . Light to Grammer . Notes, typically marginal, from the original text Notes for div A33462e-210 a Heb. 13. 22. b Scripserit legenda , seceritscribenda . Adamus in ejus vit. p. 238. c See Cajet . Paraeus in loc. * He died in the seventieth year of his Age . d Ut iis ve lut facibus — ad . imitationem hujus testis idonei , fortissimique militis , nos ipsos magis ac magis non paremus . Jun. in Orat. Funeb . Ursini . e Jer. 12. 11. f 2 Sam. 14. 1. g Gen. 24. ult. h About 40 years . * Quae●imus invidi . Ho● . Carm. l. 3. Od. 4 * Quae●imus invidi . Ho● . Carm. l. 3. Od. 4 i Ps. 12. 1 Ezec. 21. 3 4 , 6. Mic : ● 1 , 2. i Is 57. 1 2 Reg. 22 : ult. * Isa. 3. 2 , 3 4. k Cedo qui v●stram Remp. tan●am , aurisistis tam cito — proveniebant O●at●r●s novi , stulti , adolescen●u●i , de Senect ▪ p. 238 l 2 Sam. 3. ●4 . m Homer . I●●ad . Σ & Υ. * In Praesante Com. Calv. in E. zech. . * Ab omni specie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} alienissimus . Jun. in Orat. funeb . * An. 1586 * Act. & Mon. Vol. 3. p. 541 * See his Preface before Brad●ord , Sermon of R ● pentance . * Exmultis pauca decerpemus . in Orat. Funcb . I. b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 11. H. c Fortissimus , peritissimus , eloquentissimu● . Liv. dec . 5. l. 9 p. 182 ▪ d Omnia in omnibus . Adam . in vit. Luth. p 170. a Plin. Nat. Hist●l . 35 c. 10. p. 340 , 341 b 1 Chron. 12. 32 c I● . 11. 3. in the margin . d Quotquot ibi essent doct● homines , ●on esse tam doct●s , ut intelligerent , quanta esset doctriua ejus . Adam . in vit. Melanct. p. 330. a Nullam propriam & peculiarem sententiam ampl●xus est , praeter sanam doct●inam in Ecclesia Dei receptam . Abd. Astit . in ejus vit. p. 47. b Fere omnes magni Nominis Theologi in veteri via novam semi●am quaecentes . ib. ex Hier. II. * 2 Sam. 23. 19 a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luk. 19. ult b 1 Cor. 2. 4 c 1 Cor. 14. 18 , 19 Sec Bez. in l●c . d See Dr. Daven. in Col. p. 54. Dr. Tho. Taylor on Tit. p 245. Dr. Prest . on Col. 3. ● p. 99. 100 , 102. Mr. Hieron. preachers plea . p. 534. e ● Cor. 14 21 ▪ 22. See Bez. and ●ar . in loc. See Juu. parallel . p. 290. f 1 Tim. 6. 3 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} h in 1 Tim. 1. 3 i in 1 Tim. 6. 3 k Nuda verit●s . Nuda Grati●● . l 1 Cor. 2. 13 m Doctor Wilkinson . epist. to the Reader before Bradfords Sermon of repentance . n {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Cor. 3. 6 III. a Acts and Mon. Vol. 3. p. 241. b ▪ Calv. ep. 55. p 69 Perk . Ca●es p. 67. Ames Cas. p. 190 T. C. great . Catechis . p. 256. Attersol . Numb. p. 424 Hil. Ps. ●1 . p. 63 Dr Prest . on John 1. 16. c The seven Treat. p. 240 d Ps. 51 p. 63 e Upon the Lords pray . p. 24. & 26 ▪ f Calv praeca●io quaeuti perpetuo solebat . Ant comment . in Ez●ch . Pa●aeus ante comment in Jacob . g Dr. Sibbs before his Serm. on Joh. 14. 1. Mr. Hilder . before his doctr. of fasting . Dr. Dowuham . Dr. John Burgesse . Mr. Richard Stock . Master Nich. Byfield . h Hist. Chri. part . 3. p. 535 i Ps. 77. 4 k Psal. 55. 2 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tumultuor . vat . l Pref : before Bradfords Ser. of repent . a Mat. 26. 44. Heb. 10 11 b Apoc. 14. 3. and 15. 3 c Exod. 14. 10 , 11 , 12 Josh. 24. 7 Rom. 8. 26 d Psa. 34. 6 e 1 Sam. 21 13 f Acts and Mon. Vol. 3. p. 463 g 1 Reg. 18. 37 IV. h {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 1 Tim. 4. 6 See Bez. in loc. a Diog. Laert. p. 103 b Aeneid . 7 c Jude 3 Apoc. 14 8 Gal. 3. 8 Gal. 1. 7 d Hist. Tripartit . a Luk. 21 13 b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eph. 4. 14 c Jer. 32. 39 e Christian●s menstruam fidem hab●re proverbium fuit , Parae . in Apoc. p. 611 f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} See 1 Cor. 1. 10. & 3. 3 , 4. g Jo●. 18 : 15 a Hos. 2. 7 b Acts and Mon Vol. 1. p. 261 c P●ssumus de quibusdam rebus salva charitate , & pace dissentire . Whitaker . in conc. ult ●x Augustino . p. 3 d Veritas altercando amittitur . Serran . in Eccl. p. 299 e Erasmus and Luther were of the same mind with the Tigurines about the Sacrament til ▪ he contention grew hot . Adams in vit. Leon . Jud. but afterwards how far they flew off , 't is too well known . d Veritas altercando amittitur . Serran . in Eccl. p. 299 g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Eph. 4. 15. h Acts and Mon. Vol. 3. p. 147. f Ab in manibus & implaca● bilibus odiis Theologorum . Ad. in vit. Strigelii p. 427. a Act. & 〈◊〉 . b Ex. 21. 5 , 6 c 1 Tim. 6. 5 d Tent . 4. par . p. 250 e In his 6. Ser. p. 172. See Hildersam also , Ps. 51. p. 7●9 . f Acts & Mon. Vol. 3 g See Dr. Tho Taylor in loc p 52. h ● Ti. 2. 17 i U● ex dentibus Draconis in Cadmaea Historia , n●ta est sobole●inter se dimicantium , sic ex improprio sermone , dissidia Opi●nionum , in decemibus , & popu●o n●●cuntur . Adam . in vit. R●gii . p. 80 a Ser. in Eccl. p. 299 b Progress ●o holiness p 134. 135 & 154 c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Integer . d Act. 2. 46 a Isa. 9. 17 b Corn . N ▪ pos. ser. 7. c. 11. b Pro. 11. 9 c Fallere fallentem . d Tent●t . part . 3 e Josh. 7. 20 21. Jer. 31. 18 , 19. Isa. 39. 4. Gen. 16. 8 f Prov. 28. 22 VI . Adamus in ejus vit. p. 327 At Eastington . a Twenty one years . b Adamus in ejus vit. p. 379 a Nov. 27. 1634. b At Pitchcombe . Ap. 20. 1635 c Jan. 1634 d The Bp. of Gloucester . * Medici ex Co● . E. ra . ch. p. 304 a Jobannes Grynaeus dicebat , pontifici Rom. Erasmum plus nocuisse , jocando : quam Luth ▪ stomachan . Adamus in vit. Gryn . p. 378 a Adam . in vit. Regii . p. 78 b 2 Sam. 20 18 c Pro. 27. 9 d Iliad . ●● . e Senum confilia , Juvenum Lanceae . Chiliad . p. 607 f Bez. in eius vit. ad finem a Hoe tempor● Christi vestimenta partiantur — dum praedia pauperum & decimos Ministrorum subducentes , illa in proprios ●sus convert●n ! ; hau ● dubie Christum ipsumdenuo crucifixuri , si in terris esset . Hist. Chri. part . 3. p. 448 b In Cant. Serm. 8 p. 102 c Upon Oha . p. 42 , 44 , 45 a Prov. 20. 25 b Deut. 26 13 , 14 Analys. in loc. a Ursinus was then the most busie , when 't was thought he was least busie . Jun. in Orat. funcb . This man made his Sermon when 't was least imagined . b Heb. 11. 7 VII a Ruth 4. 4 , 6 b Zac. 7. 5 , 6 c Heb. 11. 8 d Joh. 21 18 e Aristotle would say , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hesych . pag 14. a Mat. 16. 24 b Pss . 49. 18 Jer. 45 , 5 VIII . d Alienus fuit ab omni Avaritiae suspitione . vel minima . Abd Aston in vit. p. 34 a Ludovic . Lucius in ejus . vit. b 1 Tim. 6. ● a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} phil. 3. 18 See Bez. in loc. IX . b Dr. Smith Bishop of Glouces . that made the large preface before the great Church Bibles . c Acts and Mon. Vol. 3. p. 153 a Ludovic . Lucius in e●us vita b Rainolds conf. 72 c Epist ante eius comm. . in proverb . d Camerar. in tius vit. p. 66 e Adam in vit. p. 20 a Acts and Mon. Vol. 3. p. 633 b p. 11. and 49. and 56 c Acts and Mon. Vol. 3. p. 307 a in Psal. 71. argum . a Si nibil curarem , nihil orar rem . Adam . in ●ius vit p. 258 b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Job 5 , 26 c Sept. 21 1656 Sueton. in Jul. p. 65 Adamus in ●ius vit. p. 261 Morte pr ▪ eveniente ( quae omnium justissima ●st excusatio ) Joh ▪ Zacha ▪ riae filius . in Ep. Ded * Pr●f . before Bains . Ephes. * King James . * Walaeus de Sab. p ▪ 166 Accura ▪ tissima Ver●io Anglicana . a Lavat ▪ in Josh. 19. p. 64. b Pascimur apertis exercemur obscuris . Par. ex Aug. Praef. ante Gen. p. 13. c Pemble Pers. Mon. p. 22 d Parrs Grounds . p. 28 , 29 Parrs Grounds . p. 29 * Parrs Grounds . p. 32 * Adam . in vit. Bull ingeri . p. 484 * Sie●d : ● , 10 * Ev {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * See Ex , 23. 13 See 1 Thes. 5. 22. * Adam . in vit. Lutheri p. 165 * Hilders . Ps. 51. p. 455 * Pro. 17. 16 * Adam , in vit , Muse●li , p. 374 * Adam . in vit. p. 23● Notes for div A33462e-6850 Eph. 2. 20 Prelect . 17. p. 140 Joh. 5. 39 Mat. 22. 29 Act. 18. 28 2 Tim. 3. 16 Tit. of Traditions 1 King. 8. 9 Heb. 9. 4 Nullos alios libros Canonicos babemus five veteris five Novi Testamentiquam quos Apostoli probaverunt atque Ecclesi●e tradiderunt . Can. l. 2. cap. 7 Hist. of Trent . p. 155. 2 Cor. 1. ●● Scot . prole . Sent. q. 2. quart . Howard . p : 37. De conciliis l. 2. 0. 9. Scot l. 1. D. 26. contra istam . Lib. 3. D 34. q. 1. ad questionem . Eth. l. 1. c. 3 Notes for div A33462e-8690 History of Trent . p. 155. Verum & cus convertuntur . Can. lib. 2. cap. 14. For 600. years after Christ the Church used no translation but the Greek called the seventy sixt . Se●en . l. 8 haeres . 13. Rain . prael . 28. p. 241. Bellar. cont. 1. l. 1 ● . 20. Aug. de Civ. Dei l. 18 , c. 43 Paul did not always speak in the Church by Revelation 1 Cor. 14. 5 Rain . prael . 34. 299 , 300. Tryal . c. 14 p. 243 Answ . to Art. 3 I have r●ad how Austin ( contra Faustum ) calls the Jews Scriniarios Ecclesiae christi ; that is the Keeppers of the Rolls of the Church i e. the Scriptures ▪ Can. 588. Rain . Conf. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Notes for div A33462e-10110 Canus Bel. Difference of Churches c. 11 1 Cor. 7. Col. 3. 16. * Cartw. Hist. Christi . part . 3 page 85. Was it not lawful for the Jews in captivity to labour the conversion of the Gentiles ? Did Daniel sin , when he urged Nebuchadnezzar to break off his sins by repentance ? Dan , 4. 27. Tho. Cart . in Prov. 16. 6. holds this was onely for this life ; But though I am not of Melanctons mind , that Nebuchadnezzar was converted , yet I see no reason but Daniel might seek for converting and the saving of his soul . * Euseb. de praep. Evangelii . l. 8. c. 1. The Greek translation in the Old Testament doth translate ●ehovah by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , i. e. Lord . Now the New Testament in citing places one of the Old Testament where Jehovah is in the Hebrew , they follow the Old Greek , and use for it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ● . e Lord , and vet this translation must be called to be ( a grievous sin ) w● ch the holy Ghost doth so punctually follow , and allow in to gra d● matter as the signal name Jehovah . If the Apostles do , ( as hey ●o ) justifie the ●se of it , do not they with the same breath justifie the making of it ? So Mat. 1. Luke 3. in the Genealogies the names are according to the Greek , not the Hebrew . Junius exported by D. Rainolds in his second edition of his translation of the Syriack Testament , altered those names , which in the first edition he had set down according to the Hebrew , into those names which are according to the Greek in the 70. translation . * Vid. Ju●. Parall. p. 11. * Gre●a leguntur in omnibus f●re gentibus , Latina suis sinibus exiguis sine continentur . Cie O●●t . pro . Archia peet . The Greek tongue was of that publick use in those dayes that Jimes , Peter , and Paul writing to the Hebrews , 〈…〉 in Hebrew but in Greek : and Paul in his E●●st e to the Hebrews , cites the places h● quotes out of the Old Testament accordi g o the Greek Sep●uagi●t translation , rather then the Original Hebrew c●n●● . * Isa. 2. 3 Acts 1. 8. Paul writing to the Romans ( wh se n●ot●er tongue was I a●ine ) w i●e● in G e●k , following the Greek translation in places cited ou● 〈◊〉 O●d Testament ▪ R. m. ● . Senen . Bib. l. 8. haer. 13. Bell. de verbo D. i. l. 2. c. 6. Tryal . p. 112. Tryall . p. 94 Counsellor of State . Lib. 2. c. 7 p. 37 Adrian 6. Clement 7 Ann. 1290 L 2. c. 8. Vid. Vellos . ad q. 27. quaefit in Ambrosium dub . ult. Diff. of Churches c 8. A translation so far forth as it doth truly and fully express any thing of th Or ginal may be said to be inspired of God ▪ and no farther . Loc. 1. 2. 8. p. 47. Arist. 1. post . Qui dat sinem , dat consequentia ad finem In his eight book of the Creed . p. 322. 3. Propos. Spiritual arm●y . 263 , 264 4. Propos. In the Church it is rather {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} then it . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Rain . conf. p. 424 Loc. 1. 2. ● . 24 , p. 109 c. 8. De grat . l. 6. c. 2. De bapt. . l. 1 c. ●1 . & tertio . Loc. l. 2 : c. 8 p. 48. Mat. 16. 17 1 Cor. 2. Tryal . p. 72 1 Cor. 2. 10 Joh. 16. 23. Part. 1 9. 1 a. 8. ad 2. Perspicuitas argumentatione elevatur . Cic. Notes for div A33462e-14090 Psal. 19. 7. Niceph. l. 5 ● . 27 Austine was converted by eading the translation his skill was little or none in the Creel ; and Cyprian by reading Jonas in the translation he having no skill in the Hebr. Psalme 19 1 Pet : 2. 2 Notes for div A33462e-14560 1 John 1 : 8 , 9 , 10. Concil. Milevit . can. 6. Apoc. 15. 4 a 1 Tim. 5. 21 b Rom. 11. 5 c Heb. 2. 14 Mat. 18. 10 De Civit. Dei . l. 14. c. 8 Of Idol . p. 15 Aug. hom 4 in epist. Joan de bap . parvul . c. 8. contra Parmenianum . c. 7. l. de prof . Justitia sufius Burgesse against the Antinom . p. 237 Luke 15 Rom. 6. 16 1 Joh. 5. 16 
A55568	----	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 15th and continued till the 17th year of his age ... by T.P. Powell, Thomas, fl. 1674-1679. 1675 Approx. 151 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A55568 Wing P3076 ESTC R17963 12395415 ocm 12395415 61141 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 0 1.0 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 1, no. A55568) Transcribed from: (Early English Books Online ; image set 61141) Images scanned from microfilm: (Early English books, 1641-1700 ; 287:10) 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 15th and continued till the 17th year of his age ... by T.P. Powell, Thomas, fl. 1674-1679. [17], 123, [4] p. : port. Printed for John Hancock, Sen. & Jun. ..., London : 1675. Epistle dedicatory signed: Tho. Powell. Cropped t.p. Errata: p. [1] at end. Advertisements: p. [3] at end. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.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. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 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 100 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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temptation. Faith. Devil. 2003-05 TCP Assigned for keying and markup 2003-06 SPi Global Keyed and coded from ProQuest page images 2003-08 John Latta Sampled and proofread 2003-08 John Latta Text and markup reviewed and edited 2003-10 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 15th . and continued till t●● 17th : 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 . 7.8 . 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 . 16●● . To that little Flock in and about the County of Hartford , the Author sends Greeting . SIRS , WHEN I take a View of the Wonderfulness of Gods Providence in bringing me first among you , together with those Bonds of Love , by which I am held so fast , that it is my quotidian and daily study , how I may be further capacitated to serve you , and the Church of my Lord Iesus ; Verily , I must confess , you are the People that have all my thoughts : And besides this , you are those who have the greatest interest in my Prayers ; Others have some of my heart , but next to God you have all my heart , I have heard much of the love of a Minister to his People , as that I could scarce give credit unto it ; but I do now believe it , because Experience has taught me so , though that by which I am obliged unto you is not the same as with a Minister and his People , it being only a sincere Love begotten by my frequent , painful and laborious Preaching unto you , without any further charge , and yet notwithstanding how do I love you , and pray for your happiness in this World , and the World to come ; I can't endure to think of your damnation , no , not any of you . I am sick at the heart ( many times ) through fear , lest I should rise up in judgement against some of you , because there are those amongst you , that seem to takeiittle notice of God , Christ , and their immortal souls , though through grace all of you are not molested with the Contagion of this Distemper , which is so Epidemical , not only in foreign Places , but likewise in our English Island , as that it doth many times occasion Floods of Tears to run down from the eyes of Gods precious Servants , who , as so many Lots , do bewail the iniquities of this Land. Sirs , I have thought good to reach you with my Pen , when my Tongue cannot ; and hence it is , that I dedicate this unto you in part , though it is possible I could have found out many others , whose Names I might affix in the Frontispiece of this Book , only my Love is most endeared to you ; and wherefore do you think it is , that I should concern my self so much with you ; would you know , take then these few Reasons . First , because God made me not altogether for my self , but for you and others ; we were not made for our selves , and therefore we act most like beasts , when we only minde our selves , and not others , who are our Kinsfolk , according to Creation ; but when that goodness that is in us is so diffusive , as that it leads us forth to succour those who srand in need of our help , then we act as our selves , and like rational creatures , it is God that created me , and why did he create me , but that I should serve him , and in what better way can I do it , then in the first place to seek my own salvation , and after that , the salvation of you and others . But , Secondly , the End of my Creation is not all by which I am induced to concern my self thus with you , but likewise the End of my Redemption requires me so to do ; I , you , and all of us were no sooner created , but we fell from God ; and through Adherence to the Devil , lost that glorious Image which he had invested us with , and thereby forfeited the favour of God , and so became the Children of Wrath ; but now Iesus Christ , that immaculate and spotless Lamb of God , who knew no sin , became sin for us , by assuming the humane nature , and taking upon him the guilt of all our transgressions , Isa. 53.6 . How then can I , you , or any of us , be slothful in Gods service , when he hath done so much for all of us as he hath done ; May we not say as Bernard did concerning Christ , * Thou hast loved me , Oh Lord , more then thy self ! And now the End wherefore Christ did all this was , that we might be restored to Gods Image again , and to serve him in all manner of holiness ; And in no better way can I do this , then in looking after my own soul and the souls of others . Thirdly , the End of my Redemption doth not only require me thus to concern my self with you , but likewise the End of my Sanctification . I am sanctified ( as I hope ) and am washed with the water of Regeneration . Now it is the duty of those who are sanctified , to lead other in the way to Sanctification and obedience of the Spirit ; This our Saviour lays down as a Rule to Peter , That when he was converted , he should strengthen his Brethren . But Fourthly , the very End of my Ministry requires me to have a diligent care of your souls ; 'T is a duty of us who are Preachers of the Gospel , to pity and look after poor souls that are in their blood ; and God , yea , Angels and my own Conscience do bear me witness how I pity your souls , and that I could go hundreds of Miles barefoot ●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 12. 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. 51.5 . I 〈◊〉 shapen in iniquity , and in sin did 〈◊〉 Mother conceive me ; And Eph. 2● We are by nature the children wrath , even as others . So Rom. 5. 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. 3.20 . 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 28 th . verse , Therefore we conclude , that a man is justified by faith without the deeds of the Law , Gal. 2.16 . 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 16.16 . He that believeth and is baptized , shall be saved ; and he that believeth not , shall be damned . So Luke 13.3 , 5. I tell ye , nay , except ye repent , ye shall all likewise perish , Iohn 3.3 , 5. 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. 12.1 . 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 , 1. It s self . 2. Heat . 3. 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. 6.4 . Hear , O Israel , the Lord our God is one Lord , Isa. 44.6 . I am the first , and I am the last , and beside me there is no God , Isa. 45.22 . Look unto me , and be ye saved all the ends of the Earth , for I am God , and there is none else . So 2 Cor. 8.4 , 5 , 6. and Eph. 4.5 . 1 Tim. 2.5 . 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. 3.17 . The Chu●ch acknowledgeth it , Matth. 16.16 . And the Devils confess it , Luke 4.41 . 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 1 John 5.7 . 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. 33.9 . For he spake , and it was done ; he commanded , and it stood fast , Heb. 11.3 . 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. 4.17 . 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 1.14 . 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 1 Tim. 3.16 . 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 . 1. Gods Iustice by Man was offended , therefore by Man it was to be satisfied . 2. Christ was Man that he might die , for had he not been Man , he could not have died . 3. He was Man , that he might sympathize and condole with us in all our conditions and infirmities . 4. He was Man , that he might be d●●ompleat Mediator . 5. 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 , 2.5 . 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 12.2 . 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 5.28 , 29. 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 1 Cor. 15. and Rev. 20.12 , 13. 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 10 42. Christ is appointed by God the Father Iudge both of the quick and dead . So Acts 17. 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 , 1. A Subversion of the Roman Empire , and the Man of Sin revealed . 2. The Rising of false Christs , and false Prophets . 3. Signe● that shall be in the Sun and Moon . 4. The Gospel being preached through● out all Nations . 5. 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 . 1. The Son of Man shall be seen in the Air. 2. The dead shall rise , both righteous and unrighteous . 3. 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. 4. 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 , 1. God , or the Trinity . 2. The Creation of the World. 3. The hypostatical Vnion , or Christs assuming the humane Nature . 4 The Resurrection . 5. 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 . 1. 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 . 1. 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 4.12 . 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. 11.1 . 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 , 1. 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. 6 . 1● . Mat. 4.10 . Thou shalt worship the Lord thy God , and him only shalt thou serve . 2. 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 . 3. Consider that excellent place of Scripture , Rev. 19 10. 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. 63.16 . John 14.21 . 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 . 1 Sam. 1.13 . 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 , 1 Cor. 11.14 . 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 6.14 . is thus written , I am the Way ; so John 10. 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 , ) 1 Cor. 10.16 . He that eateth this bread , 1 Cor. 11.27 , 28. 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. 55.7 . Let the wicked for sake his way , and the unrighteous man his thoughts , and let him return unto the Lord , and he will have mercy upon him ; and to our God , for he will abundantly pardon ; from hence he gathers hopes of Gods mercy unto his soul , but in temptations his hopes vanished away again ; as to those other Scriptures which the Lord was pleased to 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 16. 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. 6.1 . For he that cometh to God , must believe that he is , and that he is a Rewarder of them that diligently seek him . Paulus . God will ( I see ) make use of you to do my soul 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● 9.17 . 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 18. 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 , 1 Sam. 17.46 . 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. 18.14 . 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. 11.28 . 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. 3. 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 4.24 . 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. 1. The denying of God which once you serv'd . 2. The abstaining from those Ministers , which once you frequented . 3. The believing what I have said , and shall furthermore say unto you . Paulus . With all my heart , good Lord. Apollyon . Farewel ther , to-morrow-morning I 'le come and see you again . Paulus . Oh , my Lord , go not away so 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 15. Cry as David , Psalm . 38.18 . 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. 16. 1672. 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. 16.26 . 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. 10.23 . 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. 11.3 . 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 . 1. To deny the God whom I serv'd . 2. To abstain from the Ministers I frequented . 3. 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 31 read not of any of you , line 177 leave out and. line 218. read but Iesus Christ who will plead . Errata in the Book . Page 3 line 4. in the Margent put Eph. 2.20 . p. 8. l. 6 . put three for two . page 22. l 1. for 1 Iohn 5.7 . put Acts 5.3 . p. ib. l. 6. for I say r. I see . p. 34. l. 3. for 4. r. 24. p. 35. l. 1. for your r. you . p. 49. l. 3. for it r. them . p. 42. l. 17. for you understand r. your understanding . p. 57. l. 5. for that r. thus . p. 66. l. 3. for gratia r. gratiae . p. 66. in the last words of the Margent r we are hindred from effecting what we intended . p 67. in the Margent , for does . r. d● . p. 75. l. 4. for I shall r. shall I. p. 79. l. 13. 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 . 1. Precious Remedies against Satans devices , or a Salve for Believers and Unbelievers Sores . 2. Heaven upon Earth , or a Discourse touching a well-grounded Assurance . 3. The unsearchable Riches of Christ. 4. Apples of Gold for young Men and VVomen . 5. String of Pearls , or the best things reserved till last . 6. The Mute Christian under the Smarting Rod. 7. An Ark for Gods Noahs . 8. Crown and Glory of Christianity . 9. The Privy Key of Heaven , or , A Discourse of Closet Prayer . 10. A Heavenly Cordial . 11. A Cabinet of Choice Jewels , or , A Box of precious Oyntment . 12. London's Lamentations . Mr. Calamy's Godly Man 's Ark. Notes, typically marginal, from the original text Notes for div A55568-e370 * Dilexisti me Domine magis quam ●ipsum . Luke 22.32 . 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 A55568-e820 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 , 1 Cor. 2.14 . A Repro●f How will sinners plead for the satisfaction of their sensual desires from evil examples . An Answer ●o the aforesaid Plea. Eph 2.20 . This is a Proverbial speech amongst the Naturalists . The End of our Creation are these two . 1. The Glory of God. 2. 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 ● . 5 , 8. 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. 4 . 24● ●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. 1.8 . de Civ . Dei. c. 22. 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. 2. s●nt . dist . 6. 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. 8. John 10 ▪ 30. Ego & Pater sumus unum . Christ is equal with the Father according to his Divine Nature , but inferiour according to his Humane . The 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. 3. artic . 19. Deus homo fit , ut homo divinae gratiae & naturae particeps fi●t . Ger●●●d . med . 14. p 52. Jesus Christ is the greatest sinner in the World ( saith Luth●● ) by imputation . Vide Bezam i● lib. Co●fessionis Christianae fidei p. 13. c. 3. ●rtic . 20. 1 Tim. This ●ruth the Sadduces denied , Mat. 22.23 . The great Mystery contained in this Truth , made the Philosophers to dream of a Transformation , one body being transform'd into the shape of another , or a Transmigration ●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 . 2 Thes. 2. Mat. 24. Luke 21. Mat. 25. 2 Cor. 3.6 I 2.59 . ●1 . 1 John 2.20 , 1 Cor. 2.10 . 11 , 12 , 13. 2 Cor. 2.21 , 22. 2. Ti● 3.16 . 2 Pet. 1 20.21 . Rom. 1● . 17 . 1 Pet. 2.2 . Ou Prayers are our Sacrifices , and Christ alone is the Altar , where on we must offer them to God the Father . Prayer is the wing , wherewith the soul flye●h to heaven , and Meditation the eye , wherewith we see God. Amb. Whether it is lawfull pray unto Angels ? John 14.6 2 Tim● 15. Mat. 69. Mat. 6. 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 , 1. It is an Entrance into the heart , Cant. 5.4 . Psal. 24.9.2 . Church , Iohn 10.1 3. Heaven Mat. 25 , 10. Notes for div A55568-e10430 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. 14.6 . A sincere Saint bleseth God for every mercy . They part from each other . Notes for div A55568-e11700 Ministers are glad when they can have any opportunity , wherein the Work of the Lord may be carried on . The sufferings of our Lord Jesus , are not only applicatory , but exemplary . These two extreams undoes many , elther we are prone to think our conditions better then they are , or worse then they are , Job 19 . 2● 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. 4.27 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. 6.4 . Deceivers are here , and there , and every where . Holy Anticipation is allowed . Mark the fallacious way of arguing from a deceitful heart . We must have à care of challengeing the Devil , left therefore the Devil How Ironically do they speak . Necessitas ●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 16. Heb. 7.25 Ezek. 33.11 . Psal. 32.5 . Psa. 38.18 Joh. 14.6 . Mat. 26.41 . 1 Thes. 5.17 . Phil. 4.11 1 Tim 6.8 Eph. 4.27 . Jam. 47. Eph. 4.27 . 2 Co. 11.2 . 
A90277	----	Of temptation the nature and povver of it. The danger of entring into it. And the meanes of preventing the danger. With a resolution of sundry cases thereunto belonging, / by John Owen, D.D. Owen, John, 1616-1683. This text is an enriched version of the TCP digital transcription A90277 of text R203089 in the English Short Title Catalog (Thomason E2112_1). 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. 219 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90277 Wing O782 Thomason E2112_1 ESTC R203089 99863170 99863170 115354 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 0 1.0 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 1, no. A90277) Transcribed from: (Early English Books Online ; image set 115354) Images scanned from microfilm: (Thomason Tracts ; 241:E2112[1]) Of temptation the nature and povver of it. The danger of entring into it. And the meanes of preventing the danger. With a resolution of sundry cases thereunto belonging, / by John Owen, D.D. Owen, John, 1616-1683. [8], 184 p. Printed by H. Hall, printer to the University, for T. Robinson, Oxford : 1658. Annotation on Thomason copy: "June". Reproduction of the original in the British Library. eng Temptation -- Early works to 1800. A90277 R203089 (Thomason E2112_1). civilwar no Of temptation: the nature and povver of it. The danger of entring into it. And the meanes of preventing the danger. With a resolution of su Owen, John 1658 37761 15 40 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-09 David Karczynski Sampled and proofread 2007-09 David Karczynski Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion OF Temptation , The nature and Povver of it . The Danger of entring into it . AND The meanes of preventing that danger . WITH A Resolution of sundry cases thereunto belonging , BY JOHN OWEN . D. D. Because thou hast kept the word of my patience , I will also keep thee from the hour of Temptation , which shall come upon all the world , to try them that dwell upon the earth . Revel. 3. 10. OXFORD . Printed by H. HALL , Printer to the University , for T. ROBINSON . 1658. TO THE READER . Christian Reader , IF thou art in any measure awake in these daies wherein we live , and hast taken notice of the manifold , great , and various Temptations wherewith all sorts of persons that know the Lord , and professe his name are beset , and whereunto they are continually exposed ; with what successe those Temptations have obtained to the unspeakable scandall of the Gospell , with the wounding and ruine of innumerable soules : I suppose thou wilt not inquire any farther after other Reasons of the publishing of the ensuing warnings and directions , being suited to the times that passe over us , and thine own concernment in them . This I shall only say to those who think meet to persist in any such enquiry , that though my first engagement for the exposing of these meditations unto publick view , did arise from the desires of some , whose avouching the interest of Christ in the world by personall holiness , and constant adhering to every thing that is made pretious by its Relation to him , have given them power over me , to require at any time services of greater importance , yet I dare not lay my doing of it so upon that account , as in the least , to intimate , that with respect to the generall state of things mentioned , I did not my selfe esteeme it seasonable and necessary . The variety of outward Providences and Dispensations , wherewith I have my selfe been exercised in this world , with the inward trials they have been attended withall , added to the observation that I have had advantages to make of the waies and walkings of others , their beginnings , progresses , and endings , their risings and falls in profession , and conversation , in darknesse and light , have left such a constant sense & impression of the Power & danger of Temptations upon my mind and spirit , that without other pleas and pretences , I cannot but own a serious call unto mē to bewar , with a discovery of some of the most eminent waies and meanes of the prevalency of present tēptations , to have been in my own judgment , in this season , needfull . But now Reader , if thou art amongst them , who takest no notice of these things , or carest not for them , who hast no sense of the efficacy and dangers of Temptations in thine own walking and profession , nor hast observed the power of them upon others ; who discernest not the manifold advantages that they have got in these daies , wherein all things are shaken , nor hast been troubled or moved for the sad successes they have had amongst professors , but supposest that all things are well within door , and without , and would be better , couldest thou obtaine fuller satisfaction to some of thy Lusts , in the pleasures or profits of the world , I desire thee to knovv , that I vvrite not for thee , nor do esteeme thee a fit Reader , or judge of what is here written . Whilest all the issues of Providentiall dispensations , in reference to the publick concernements of these nations are perplexed and intangled , the footsteps of God lying in the deep , where his pathes are not known ; whilst in particular , unparalleled distresses , and strange prosperities are measured out to men , yea to Professors ; whilest a spirit of errour , giddinesse , and delusion goes forth with such strength and efficacy , as it seemes to have received a Commission to go and prosper ; whilst there are such divisions strifes , emulations , attended with such evil surmises , wrath , & revenge , found amongst brethren ; whilest the desperate issues and products of mens temptations are seen day● in partiall , & totall apostacy , in the decay of love , the overthrow of faith ; our dayes being filled with fearful examples of back sliding , such as former Ages never knew whilst there is a visible declension from Reformation seizing upon the professing party of these nations , both as to personall holinesse , and zele for the interest of Christ ; He that understands not that there is an houre of temptatiō come upon the world to try them that dwell in the earth is doubtlesse either himselfe at present captivated under the power of some woefull lust , corruption , or Temptation , or is indeed starke blind , and knowes not at all what it is to serve God in temptations : With such then I have not at present to doe ; for those who have in generall a sense of these things , who also in some measure are able to consider that the Plague is begun , that they may be farther awakened to look about thē , lest the infection have approached nearer to them , by some secret & imperceptible wayes , than they did apprehend ; or lest they should be surprized at unawares hereafter by any of those temptations that in these dayes either wast at noone , or else walke in darknesse , is the ensuing warning intended ; & for the sake of them that mourne in secret , for all the Abominations that are found among , and upon them that professe the Gospell ; and who are under the conduct of the Captaine of their salvation fighting and resisting the power of Temptations , from what spring soever they rise , in themselves , are the ensuing directions proposed to consideration . That our faithfull and mercifull High Priest , who both suffered and was tempted , and is on that account touched with the feeling of our infirmities , would accompany this small discourse with seasonable supplyes of his spirit , and suitable mercy to them that shall consider it , that it may be usefull to his servants for the ends whereunto it is designed , is the prayer of him , who received this handfull of see from his Storehouse , and treasure , JOH : OVVEN Errata . Page 8. l. 9. f. body r. Bowels . p. 11. l. 18. note r. not . p. 12. l. 1●that r. it . p. 16. l. 3. a fire ; how , r. what . p. 17. l. 6. dele coyn p. 25. l. 15. it . r. we , p. 32. l. last dele as . p. 33. l. 14. adde a those . p. 42. l. 17. ad is ▪ p. 46. l. 4. turfe r. trifle . p. 49. l. nor r. 〈◊〉 p. 51. l. 17. even , ad of . pag. 52. l. 3. Laodicea . p. 53. l. 7. notwithstanding . p. 60. carriing . r. concerning . p. 63. l. 4. them . p. 65. 10. leads p. 66. l. last dele succour . p. 68. l. 1. that the things . ● ▪ 73. l. 7. it have , r. what hath . l. 15. dele which objections . l. 1. 16. renounced . r. removed . p. 80. l. 16. detestation . p. 84. l. 1 ▪ this , r. their . p. 86. l. 4. left r. let . l. 13. lest r. lesser . l. 19. dele the p. 88. l. 12. dele & so . p. 89. 11. with r. is . p. 93. l. 7. returnes . returners . p. 100. l. 13. a one . p. 101. l. 22. those r. these . p. 10. l. 4. those r. these . p. 111. l. 5. a sinne : will r. with . p. 119. l. 13. and how then are they . p. 122. l. 3. not ? p. 126. l. 7. killd , r. skil . p. 127. l. 1. sixt r. sixth . l. 14. sanctity r. facility . p. 142. l. ●flesh r. selfe . p. 143. l. 10. successe . It is . p. 149. l. 20. that . r. it . 151. l. 3. that r. it . l. 16. that r. it . CHAP. I. The words of the Text , that are the foundation of the ensuing discourse . The occasion of the words , with their dependance ; the things specially aimed at in them . Things considerable in the words as to the generall purpose in hand . Of the Generall nature of Temptation wherein it consists . The speciall nature of temptation . Temptation taken actively and passively . How God tempts any . His ends in so doing . The way whereby he doth it : of Temptation in its speciall nature : of the actions of it . The true nature of Temptation stated . Matth. 26. 41. Watch and pray that you enter not into temptation . THESE words of our Saviour are repeated with very litle alteration in three Evangelists ; only whereas Matthew and Mark have recorded them as above written , Luke reporteth them thus ; arise and pray , that you enter not into temptation ; so that the whole of his caution seemes to have beene ; arise , watch and pray that you enter not into temptation . Solomon tells us of some , that lye downe on the top of a mast in the middest of the sea , Prov. 23. 34. Men overborne by security in the mouth of destruction . If ever poore soules lay downe on the top of a mast in the middest of the sea , these disciples with our Saviour in the Garden did so . Their Master at a litle distance from them , was offering up prayers and supplications with strong cryes , and teares ; Heb. 5. 4. being then taking into his hand , and beginning to a tast that cup that was filled with the curse and wrath due to their sinnes . The Jewes armed for his ▪ and their destruction , being but a litle more distant from them , on the other hand . Our Saviour had a litle before , informed them , that , that night he should be betraid , and be delivered up to be slaine ; They saw that he was sorrowfull , and very heavy vers. 37. Nay he told them plainely , that his soule was exceeding sorrowfull even unto death : vers. 38. and therefore entreated them to tarry , and watch with him , now he was dying , and that for them . In this condition , leaving them but a litle space like men forsaken of all love towards him , or care of themselves , they fall fast asleepe . Even the best of Saints , being left to themselves , will quickly appeare to be lesse then men , to be nothing . All our owne strength is weaknesse , and all our Wisdome , folly . Peter being one of them , who but a litle before , had with so much selfe-confidence , affirm'd , that though all men forsooke him , yet he never would so do ; our Saviour expostulates the matter in particular with him , vers. 40. He saith unto Peter , could you not watch with me one houre : as if he should have said ; Art thou he Peter who but now boasted'st of thy Resolution , never to forsake me ? Is it likely that thou shouldest hold out therein , when thou canst not watch with me one houre ? is this thy dying for me ; to be dead in security , when I am dying for thee ? And indeed it would be an amazing thing , to consider , that Peter should make so high a promise , and be immediately so carelesse and remisse in the pursuit of it ; but that we find the root of the same treachery abiding and working in our owne hearts , and do see the fruit of it brought forth every day . The most noble engagements unto obedience , quickly ending in deplorable negligence , Rom. 7. 18. In this estate our Saviour admonishes them of their condition , their weaknesse , their danger , and stirres them up to a prevention of that ruine , which lay at the doore ; saith he , arise , watch , and pray , &c. I shall not insist on the particular aimed at here by our Saviour in this Caution to them that were then present with him , the great Temptation that was coming on them , from the scandall of the Crosse , was doubtlesse in his eye ; but I shall consider the words as containing a generall direction to all the disciples of Christ in their following of him throughout all generations . There are three things in the words ; 1. The evill cautioned against : Temptation . 2. The meanes of its prevalency ; by our entering into it . 3. The way of preventing it , watch and pray . It is not in my thoughts to handle the common place of Temptations , but only the danger of them in Generall , with the meanes of preventing that danger . Yet that we may know what we affirme , and whereof we speak , some concernements of the Generall nature of Temptation , may be premised . For the Generall nature of tempting and Temptation , it lyes among things indifferent ; to try , to experiment , to prove , to peirce a vessell , that the liquor that is in it may be knowne , is as much as is signified by it . Hence God is said sometimes to tempt ; and we are commanded as our duty to tempt or try or search our selves , to know what is in us ; and to pray that God would do so also . So Temptation is like a knife , that may either cut the meat , or the throat of a man ; it may be his food , or his poyson , his exercise , or his destruction . Temptation in its speciall nature : as it denotes any evill , is considered , either actively , as it leads to evill , or passively as it hath an evill and suffering in it , so Temptation is taken for affliction , Jam. 1. 2. For in that sense , we are to count it all joy when we fall into temptation , in the other , that we enter not into it . Againe actively considered , it either denotes in the Tempter , a designe for the bringing about of the speciall end of temptation , namely a leading into evill ; so it is said , that God tempts no man , Jam. 1. 13. with a designe for sinne , as such : or the Generall nature , and end of Temptation which is Triall ; so God tempted Abraham , Gen : 21. 1. And he proveth , or tempteth by false prophets , Deut. 13. 3. Now as to Gods tempting of any , two things are to be considered . 1. The end why he doth it . 2. The way whereby he doth it . For the first , his Generall Ends are two . 1. He doth it to shew unto man what is in him , that is the man himselfe : and that either as to his grace , or to his Corruption . ( I speak not now of it , as it may have a place and beare a part in judiciary obduration . ) Grace and corruption lye deep in the heart , men oftentimes deceive themselves in the search after the one , or the other of them . When we give vent to the soule , to try what grace is there , Corruption comes out : and when we search for corruption , Grace appeares ; so is the soule kept in uncertainty ; we faile in our trialls . God comes with a Gage , that goes to the bottome . He sends his instruments of triall into the body , and the inmost parts of the soule , and lets man see what is in him , of what mettall he is constituted . Thus he tempted Abraham , to shew him his faith . Abraham knew not what faith he had ; ( I meane what power and vigour was in his faith ) untill God drew it out by that great triall and Temptation ; when God saies he knew it , He made Abraham know it . So he tryed Hezekiah , to discover his pride : God left him that he might see what was in his heart , 2 Chron. 32. 31. He knew not that he had such a proud heart , so apt to be lifted up , as he appeared to have , untill God tryed him , and so let out his filth , and powred it out before his face . The issues of such discoveries to the Saints in thankfulnesse , humiliation , and treasuring up of experiences , I shall not treat of . 2. God doth it to shew himselfe unto man , and that 1. In a way of preventing Grace ; A man shall see that it is God alone who keeps from all sinne . Untill we are tempted , we think we live on our owne strength . Though all men do this or that , we will not . When the triall comes , we quickly see , whence is our preservation by standing , or falling . So was it in the case of Abimeleck , Gen. 20. 6. I withheld thee . 2. In a way of renewing Grace . He would have the Temptation continue with Paul , that he might reveale himselfe to him , in the sufficiency of his renewing grace , 2 Cor. 12. 9. We know not the power and strength , that God puts forth in our behalfe , nor what is the sufficiency of his Grace , untill comparing the Temptation with our owne weaknesse it appeares unto us . The efficacy of an Antidote is found when poyson hath been taken , and the pretiousnesse of medicines is made knowne by diseases . We shall never know what strength there is in Grace , if we know not what strength there is in Temptation . We must be tryed , that we may be made sensible of being preserved . And many other good and gracious ends He hath , which He accomplisheth towards his Saints by his trialls and temptations , not now to be insisted on . 2. For the waies whereby God accomplisheth this his search , triall , or temptation , these are some of them . 1. He puts men on Great Duties , such as they cannot apprehend that they have any strength for , nor indeed have . So he tempted Abraham , by calling him to that Duty of sacrificing his sonne ; a thing absurd to Reason , bitter to nature , and grievous to him on all accounts whatever . Many men know not what is in them , or rather what is ready for them , untill they are put upon what seemes utterly above their strength , Indeed upon what is really above their strength . The duties that God in an ordinary way requires at our hands , are not proportioned to what strength we have in our selves , but to what help and reliefe is laid up for us in Christ ; And we are to addresse our selves to the greatest performances , with a setled perswasion that we have not ability for the least . This is the law of Grace ; But yet when any duty is required , that is extraordinary , that is a secret note often discovered , in the yoke of Christ ; it is a triall , a temptation . 2. By putting them upon great sufferings . How many have unexpectedly found strength , to dye at a stake , to endure tortures for Christ . Yet their call to it was a triall . This Peter tells us is one way whereby we are brought into trying temptations , 1 Pe. 1. 6 , 7. Our temptations arise from the fiery triall , and yet the end is but the triall of our faith . 3. By his providentiall disposing of things so , as that occasions unto sinne will be administred unto men , which is the case mentioned , Dent . 13. 3. and innumerable other instances may be adjoyned . Now they are not properly the Temptations of God , as coming from him , with his end upon them that are here intended : and therefore I shall set these apart from our present consideration , that is then Temptation in its speciall nature , as it denotes an active Efficiency towards sinning ( as it is mannaged with evill , unto evill ) that I intend . In this sense , Temptation may proceed either singly from Satan , or the world , or other men in the world , or from our selves , or joyntly from all , or some of them , in their severall Combinations . Satan tempts sometimes singly by himselfe , without taking advantage from the world , the things , or persons of it , or our selves . So he deales in his injection of evill and blasphemous thoughts of God , into the hearts of the Saints ; which is his own work alone , without any advantage from the world or our owne hearts . For nature will contribute nothing thereunto , nor any thing that is in the world , nor any man of the world ; for none can conceive a God , and conceive evill of him . Herein Sathan is alone in the sin ▪ and shall be so in the punishment . These fiery darts are prepared in the forge of his owne malice , and shall with all their venome and poyson , be turned into his owne heart for ever . 2 Sometimes he makes use of the world , and joines forces against us , without any helps from within . So he Tempted our Saviour , by shewing him the kingdomes of the world , and the glory of them . And the variety of the Assistances he findes from the world , in persons , and things which I must not insist on , the innumerable instruments and weapons he takes from thence of all sortes , and at all seasons , are inexpressible . 3. Sometimes he takes in Assistance from our selves also . It is not with us , as it was with Christ , when Satan came to tempt him , he declares that he had nothing in him , Joh. 14. 30. It is otherwise with us : He hath , for the compassing of most of his ends , a sure party within our owne breasts , Jam. 1. 14 , 15. Thus he tempted Judas ; He was at worke himselfe ; he put it into his heart , to betray Christ , Luk ▪ 22. 3 ; he entred into him for that purpose , and he sets the world at worke , the things of it , providing for him 30 peices of silver , vers. 5. they covenanted to give him money ; and the men of it : even the Priests and Pharisees ; and calleth in the assistance of his own corruption ; he was coveteous , a theife , and had the bagge . I might also shew , how the world and our own Corruptions doe act singly by themselves , and joyntly in conjunction with Satan , and one another in this businesse of Temptation . But the Truth is ; the principles , wayes and meanes of Temptations , the kinds , degrees , efficacy , and causes of them , are so inexpressibly large , and various , the circumstances of them , from providence , Natures , conditions , spirituall , and naturall , with the particular cases thence arising , so innumerable , and impossible to be comprized , within any bound or order , that to attempt the giving an account of them , would be to undertake that , which would be endlesse . I shall content my selfe to give a description of the generall nature of that which we are to watch against ; which will make way for what I ayme at . Temptation then in Generall ! is any Thing , state , way , condition , that upon any account whatever , hath a force or efficacy to seduce , to draw the mind , and heart of a man from that obedience which God requires of him , into any sinne , in any degree of it whatever . In particular , that is a Temptation to any man , which causes , or occasions him to sinne , or in any thing to goe off from his dutie , either by bringing evill into his heart , or drawing out that evill , that is in his heart , or any other way , diverting him from communion with God , and that constant , equall , universall obedience , in matter , and manner , that is required of him . For the clearing of this description , I shall only observe that , Though temptation seemes to be of a more active importance , and so to denote only the power of seduction to sinne it selfe , yet in the Scripture it is commonly taken in a neuter sense , and denotes the matter of the Temptation , or the thing whereby we are tempted . And this is a Ground of the description I have given of it ; be it how it will , that from any thing whatever , within us , or without us , hath advantage to hinder in duty , or to provoke unto , or in any way to occasion sinne , that is a Temptation , and so to be looked on ; Be it businesse , imployment , course of life , company , Affections , nature , or corrupt designe , coyne , Relations , delights , name , Reputation , Esteeme , Abilities , parts or excellencies of body , or mind , place , dignity , art , so farre as they further , or occasion the promotion of the Ends before mentioned they are all of them , no lesse truely Temptations , than the most violent solicitations of Sathan or allurements of the world ; and that soule lyes at the brink of ruine , who discernes it not ; and this will be farther discovered in our processe . CHAP. 2. What it is to enter into temptation . Not barely being tempted . Not to be conquered by it . To fall into it . The force of that Expression . Things required unto entring into temptation . Satan or lust more than ordinarily importunate . The soules entanglement . Seasons of such entanglements discovered . Of the houre of Temptation , Rev. 3. 18. what it is . How any Temptation comes to its houre . How it may be knowne when it is so come . The meanes of Prevention prescribed by our Saviour . Of watching and what is intended thereby . Of Prayer . HAving shewed what Temptation is , I come in the next place to manifest what it is to enter into Temptation : 1. This is not merely to be tempted : It is impossible that we should be so freed from temptation , as not to be at all tempted . Whilest Satan continues in his power and malice , whilest the world and lust are in being , we shall be tempted : Christ ( sayes one , ) was made like unto us , that he might be tempted ; and we are tempted that we may be made like unto Christ : Temptation in generall , is comprehensive of our whole warfare ; as our Saviour calls the time of his ministry , the time of his Temptation , Luk. 22. 28. We have no promise that we shall not be tempted at all , nor are to pray for an absolute freedome from temptations , because we have no such promise of being heard therein . The direction we have for our prayers is , lead us not into temptation , Mat. 6. 9. it is entering into temptation , that we are to pray against : We may be tempted , and yet not enter into temptation : so that , 2. Something more is intended by this expression , then the ordinary work of Satan , and our own lusts , which will be sure to tempt us every day . There is something signall , in this entring into Temptation , that is , not the Saints every dayes worke : It is something that befals them peculiarly in reference to seduction unto sinne , on one account or other , by the way of allurement , or affrightment . 3. It is not to be conquered by a temptation ; to fall downe under it ; to commit the sinne or evill that we are tempted to , or to omit the duties that are opposed . A man may enter into temptation , and yet not fall under Temptation . God can make a way for a man to escape , when he is in , he can breake the snare , tread downe Satan , and make the soule more than a Conquerour , though it have entered into temptation : Christ entered into it , but was not in the least foyled by it , but 4. It is , as the Apostle expresseth it . 1 Tim. 6. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; to fall into Temptation ; as a man falls into a pit , or a deep place , where are gins , and snares , wherewith he is intangled . The man is not presently kill'd , and destroyed , but he is intangled and detained : He knowes not how to get free , or be at liberty : so it is expressed againe to the same purpose , 1 Cor. 10. 13. no temptation hath taken you : it is to be taken by a temptation , and to be intangled with it , held in its cords , not finding at present a way to escape . Thence saith Peter 2 Ep. 2. 9. The Lord knoweth how to deliver the Godly out of temptations : They are entangled with them , God knowes how to deliver them out of them . When we suffer a temptation to enter into us , then we enter into temptation . Whilest it knocks at the doore , we are at liberty ; but when any Temptation comes in , and parlies with the heart , Reasons with the mind , entices and allures the affections , be it a long or a short time , doe it thus insensibly and imperceptibly , or do the soule take notice of it , we enter into Temptation ; So then ; unto our entring into Temptation is required ; 1 : That by some Advantage , or on some Occasion , Satan be more earnest than ordinary in his solicitations to sinne , by affrightments , or allurements , by persecutions , or seductions , by himselfe or others ; or that some lust or corruption by his instigation , and advantages of outward objects provoking , as in prosperity , or terrifying , as in trouble , do tumultuate more than ordinary within us : There is a speciall acting of the Authour , and principles of Temptation , required thereunto . 2. That the heart be so farre entangled with it , as to be put to dispute , and argue in its owne defence , and yet not to be able wholy to eject or cast out the poyson , and leaven that hath been injected ; but is surprized , if it be never so little off its watch , into an intanglement not easy to be avoided ; so that the soule may cry , and pray , and cry againe , and yet not be delivered ; as Paul sought the Lord thrise for the departure of his temptation , and prevailed not . The entanglement continues . And this usually fals out in one of these two seasons . 1. When Satan by the permission of God , for ends best knowne to himselfe , hath got some peculiar Advantage against the soule . As in the case of Peter : he sought to winnow him , and prevailed . 2. When a mans lusts and corruptions , meet with peculiarly provoking objects , and occasions , through the condition of life , that a man is in , with the Circumstances of it : as it was with David : of both which afterward . In this state of things , a man is entred into Temptation ; and this is called the houre of Temptation , Rev. 3. 10. The season wherein it growes to a head ; the discovery whereof will give farther light into the present enquiry , about what it is to enter into Temptation ; for when the houre of Temptation is come upon us , we are entred into it . Every great and pressing temptation hath its houre , a season wherein it growes to a head , wherein it is most vigorous , active , operative and prevalent . It may be long in rising , it may be long urging more or lesse ; but it hath a season , wherein from the conjunction of other occurrences , such as those mentioned , outward or inward , it hath a dangerous houre , and then for the most part , men enter into it . Hence that very temptation which at one time , hath little or no power on a man , he can despise it , scorne the motions of it , easily resist it ; at another , beares him away quite before it . It hath from other circumstances and occurrences , got new strength and efficacy ; or the man is enervated and weakened , the houre is come , he is entred into it , and it prevailes . David probably had Temptations before in his younger dayes to Adultery or murder , as he had in the case of Nabal ; but the houre of temptation was not come , it had not got its advantages aabout it , and so he escaped , untill afterwards . Let men looke for it , that are exposed unto temptations , as who is not : They will have a season wherein their solicitations will be more urgent , their Reasonings more plausible , pretences more glorious , hopes of Recovery more appearing , opportunities more broad and open , the doores of evill made more beautifull than ever they have been : Blessed is he who is prepared for such a season , without which there is no escaping . This as I said is the first thing required to entring into Temptation ; if it stay here , we are safe . Before I descend to other particulars , having now entered hereon I shall shew in generall . 1. How , or by what meanes , commonly any Temptation attaines its houre . 2. How we may know when any temptation is come to its high noone , and is in its houre . 1. It doth the first by severall wayes . 1. By long solicitations , causing the mind frequently to converse with the evill solicited unto , it begets extenuating thoughts of it . If it make this processe , it is coming towards its houre . It may be when first it began to presse upon the soule , the soule was amazed with the ugly appearance of what it aymed at , and cryed , am I a dogge ? if this indignation be not dayly heightened , but the soule by conversing with the evill , begins to grow as it were familiar with it , not to be startled as formerly , but rather enclines to cry , is it not a little one ? then the Temptation is coming towards its high noone , Lust hath then entised and entangled , and is ready to conceive , Jam , 1. 14. of which more at large afterwards , in our enquiry , how we may know , whether we are entred into temptation , or no : our present inquest is after the houre and power of Temptation its selfe . 2. When it hath prevailed on others , and the soule is not filled with dislike and abhorrency of them and their wayes , nor with pitty and prayer for their deliverance . This proves an advantage unto it , and rayses it towards its height . When that Temptation sets upon any one , which at the same time , hath possessed and prevailed with many , it hath so great , and so many Advantages thereby , that it is surely growing towards its houre . It s prevailing with others , is a meanes to give it its houre against us . The falling off of Hymeneus and Philetus , is said to overthrow the faith of some , 2 Tim. 2. 17 , 18. 3. By complicating its selfe with many considerations , that perhaps are not absolutely evill . So did the Temptation of the Galathians to fall from the purity of the Gospell , freedome from persecution , union and consent with the Jewes : things in themselves good , were pleaded in it , and gave life to the Temptation it selfe . But I shall not now insist on the several advantages , that any temptation hath to heighten & greaten its selfe , to make its selfe prevalent and effectuall , with the contribution that it receives to this purpose , from various circumstances , opportunities , specious pleas and pretences , necessities for the doing that , which cannot be done without answering the Temptation , and the like ; because I must speak unto some of them afterwards . 2. For the second , it may be knowne , 1. By its restlesse urgency , and arguing . When a Temptation is in its houre it is restlesse : it is the time of battell , and it gives the soule no rest . Satan sees his Advantage , considers his conjunction of forces , and knowes that he must now prevaile , or be hopelesse for ever . Here are Opportunities , here are advantages , here are specious pleas and pretences ; some ground is already got by former arguings , here are extenuations of the evill , hopes of pardon , by after endeavours , all in a readinesse ; if he can do nothing now , he must sit downe lost in his undertakings . So when he had got all things in a readinesse against Christ , he made it the houre of darknesse . When a temptation discovers mille nocendi artes , presses within doores by imaginations and reasonings , without , by solicitatious , Advantages and Opportunities , let the soule know , that the houre of it is come , and the Glory of God , with its owne welfare , depends on its behaviour in this triall : as we shall see in the particular cases following . 2. When it makes a Conjunction of Affrightments and Allurements . These two comprize the whole forces of temptation . When both are brought together , Temptation is in its houre . They were both in Davids case , as to the murder of Uriah ; there was the feare of his revenge on his vvife , and possibly on himselfe ; and feare of the publication of his sinne , at least ; and there was the allurement of his present enjoyment of her , whom he lusted after . Men sometimes are carried into sinne by love to it , and are continued in it by feare of what will ensue upon it . But in any case , where these two meet , something allures us , something affrights us , and the reasonings that runne between them are ready to entangle us , then is the houre of temptation . This then it is to enter into Temptation , this is the houre of it , of which more in the processe of our discourse . 3. There is the meanes of prevention prescribed by our Saviour , they are two . 1. Watch . 2. Pray . 1. The first is a generall expression , by no meanes to be limited to its native signification , of waking from sleepe : to watch is as much as to be on our guard , to take heed , to consider all waies , and meanes whereby an enemy may approach to us . So the Apostle 1 Cor. 16. 13. This it is to watch in this businesse , to stand fast in the faith , as good souldiers , to quit our selves like men . It is as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to take heed , or look to our selves , as the same thing is by our Saviour often expressed . So Rev. 3. 2. An universall carefulnesse , and diligence , exercising its selfe in , and by all waies and meanes , prescribed by God , over our hearts and waies , the baits and methods of Satan , the occasions and advantages of sinne in the world , that we be not intangled , is that which in this word is pressed on us . 2. For the second direction of prayer , I need not speak to it . The duty and its concernments are known to all : I shall only adde , that these two comprize the whole endeavour of faith for the soules preservation from temptation . CHAP. III. The Doctrine . Grounds of it ; our Saviours direction in this Case . His promise of preservation . Issues of man entering into temptation . 1. Of ungrounded professours . 2. Of the choycest Saints , Adam , Abraham , David . Selfe consideration as to our owne weaknesse . The power of a mans heart to withstand temptation considered . The considerations that useth for that purpose . The power of Temptation , it darkens the mind . The severall waies whereby it doth so . 1. By fixing the imaginations . 2. By intangleing the affections . 3. Temptations give fuell to lust . 4. The End of Temptation considered , with the issue of former temptations : some objections answered . HAving thus opened the words as in the foregoing Chapter , so farre as is necessary to discover the foundation of the truth to be insisted on , and improved , I shall lay it downe in the ensuing observation . It is the great duty of all believers to use all diligence in the waies of Christs appointment , that they fall not into temptation . I know God is able to deliver the Godly out of temptation . I know he is faithfull , not to suffer us to be tempted above what we are able , but will make a way for our escape ; yet I dare say I shall convince , who will attend unto what is delivered , and written , that it is our great duty and concernment to use all diligence , watchfulnesse and care , that we enter not into Temptation ; and I shall evince it by the ensuing considerations . 1. In that compendious instruction given us by our Saviour , concerning what we ought to pray for , this of not entering into temptation , is expressely one head . Our Saviour knew of what concernment it was to us , not to enter into Temptation , when he gave us this , as one speciall subject of our daily dealing with God , Matth. 6. 13. And the order of the words showes us , of what importance it is , lead us not into temptation , but deliver us from evill . If we are lead into temptation , Evill will befall us , more or lesse . How God may be said to tempt us , or to lead us into Temptation I shewed before . In this direction , it is not so much the not giveing us up to it , as the powerfull keeping us from it , that is intended . The last words are as it were exegeticall , or expository of the former ; lead us not into temptation , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : but deliver us from the evill : so deale with us , that we may be powerfully delivered from that evill which attends our entering into temptation . Our blessed Saviour knowes full well our state and condition ; he knows the power of Temptations , having had experience of it ; he knowes our vaine confidence , and the reserves we have concerning our ability to deale with Temptations , as he found it in Peter ; but he knowes our weaknesse and folly , and how soone we are cast to the ground ; and therefore doth he lay in this provision for instruction , at the Entrance of his ministry , to make us heedfull , if possible , in that which is of so great concernment to us . If then we will repose any confidence in the Wisdome , Love , and Care of Jesus Christ towards us , we must grant the truth pleaded for . 2. Christ promiseth this freedome and deliverance as a great Reward , of most acceptable obedience , Rev. 3. 10. This is the great promise made to the Church of Philadelphia , wherein Christ found nothing that he would blame . Thou shalt be kept from the houre of temptation ; not thou shalt be preserved in it , but he goes higher , thou shalt be kept from it . There is , saith our Saviour , an houre of Temptation coming : a season that will make havoke in the world ; multitudes shall then fall from the faith , deny and blaspheme me ! Oh how few will be able to stand and hold out ? Some will be utterly destroyed and perish for ever , some will get wounds to their soules that shall never be well healed , whilst they live in this world , and have their bones broken , so as to go halting all their daies . But saith he , because thou hast kept the word of my patience , I will be tender towards thee , and keep thee from this houre of temptation . Certainely that which Christ thus promises to his beloved Church , as a Reward of her service , Love , and Obedience , is no light thing ; whatever Christ promiseth to his spouse , is a fruit of unspeakable Love ; that is so in an especiall manner , which is promised as a Reward of speciall obedience . 3. Let us to this purpose consider the Generall issues of mens entering into temptation ; and that of bad and good men , of ungrounded professors , and of the choysest Saints . For the first I shall offer but one or two Texts of Scripture , Luk. 8. 13. They on the rock , are they which , when they heare , receive the word with joy , and have no roote , but for a while believe : well ! how long do they believe ? they are affected with the preaching of the word , and believe thereon : make profession , bring forth some fruits : but untill when do they abide ? saies he , in the time of temptation they fall away : when once they enter into temptation they are gone for ever : Temptation withers all their profession , and slaies their soules . We see this accomplished every day ; men who have attended on the preaching of the Gospell , been affected and delighted with it , and have beene looked on , it may be , as believers , and thus have continued for some yeares ; no sooner doth a temptation befall them , that hath vigor and permanency in it , but they are turned out of the way , and are gone for ever : They fall to hate the word they have delighted in , despise the professors of it , and are hardened by sinne . So Matth. 7. 26. He that heareth these words of mine , and doth them not , is like a man that built his house upon the sand : but what doth this house of profession do ? it shelters him , keeps him warme , and stands for a while ; but saith he , vers. 27. when the raine descendes , when Temptation comes , it falls utterly , and its fall is great . Judas followes our Saviour three yeares , and all goes well vvith him ; He no sooner enters into temptation , Satan hath got him , and winnowed him , but he is gone . Demas vvill preach the Gospell , untill the love of the world befall him , and he is utterly turned aside , It vvere endlesse to give instances of this ; Entrance into temptation , is with this sort of men an entrance into Apostasy , more or lesse , in part or in whole , it faileth not . 2. For the saints of God themselves , let us see by some instances , what issue they have had of thir entring int. Temptation . I shall name a fevv ; Adam , was the sonne of God , Luk. 3. created in the image of God : full of that integrity , rightousnesse and holinesse which might be and was an eminent Resemblance of the Holinesse of God . He had a farre greater inherent stock of Ability then we ; and had nothing in him to entice or seduce him , yet this Adam no sooner enters into temptation , but he is gone , lost , and ruined , he and all his posterity with him . What can we expect in the like condition , that have not only in our temptations , as he had , a cunning devill to deale withall , but a cursed world , and a corrupt heart also . Abraham was the father of the faithfull ; whose faith is proposed as a patterne to all them that shall believe , yet he entring twice into the same temptation , namely that of feare about his wife , was twice over powred by it , to the dishonour of God , and no doubt the disquietment of his owne soule . David is called a man after Gods owne heart by God himselfe ; yet what a dreadfull thing is the story of his entring into temptation : He is no sooner entangled , but he is plunged into Adultery ; thence seeking deliverance by his owne invention , like a poore creature in toyle he is entangled more and more , untill he lies as one dead , under the power of sinne and folly . I might mention Noah , Lot , Hezekiah , Peter , and the rest whose temptations , and falls therein , are on record for our instruction . Certainely be that hath any heart in these things , cannot but say as the inhabitants of Samaria upon the letter of Jehu ; behold two Kings stood not before him , how shall we stand ? Oh Lord ! if such mighty pillars have been cast to the ground , such Cedars blowne downe , how shall I stand before temptations ? Oh keep me that I enter not in ; vestigia terrent , behold the footsteps of them that have gone in ; whom doe you see retiring without a wound ? a blemish at least ? On this account would the Apostle have us to exercise tendernesse towards them that are fallen into sinne , Gal. 6. 1. considering thy selfe , lest thou also be tempted : he doth not say , lest thou also sinne , or fall , or be overtaken with a fault ; but lest thou also be tempted ; thou seest the power of temptation in others , and knowest not how soone thou may'st be tempted , nor what will be the state and condition , of thy soule thereupon . Assuredly he that hath seene so many better , stronger men than himselfe faile , and cast downe in the triall , will thinke it incumbent on him to remember the battell , and if it be possible , to come there no more . Is it not a madnesse for a man that can scarce crawle up and downe , he is so weake , ( which is the case of most of us ) if he avoid not what he hath seen Giants foyled in the undertaking of ? Thou art yet whole and sound , take heed of temptation , lest it be with thee as it was with Abraham , David , Lot , Peter , Hezekiah , the Galathians who fell all in the time of triall . In nothing doth the folly of the hearts of men shew it selfe more openly in the dayes wherein we live , than in this cursed boldnesse , after so many warnings from God , and so many sad experiences every day under their eyes , of running into , and putting themselves upon Temptations . Any society , any companie , any conditions of outward advantages without once weighing what their strength , or what the concernment of their poore soules , they are ready for , Though they goe over the dead , and the slaine , that in those wayes and pathes , but even now , fell downe before them , yet they will goe on without regard or trembling . At this doore are gone out hundreds , thousands of Professors within a few yeares . But 4. Let us , consider our selves ; what our weaknesse is , and what Temptation is ; its power and efficacy , with what it leades unto . 1. For our selves , we are weaknesse it selfe . We have no strength , no power to withstand . Confidence of any strength in us , is one great part of our weaknesse . It was so in Peter . He that sayes he can doe any thing , can doe nothing as he should . And which is worse , it is the worst kind of weaknesse that is in us : a weaknesse from treachery ; a weaknesse arising from that party which every Temptation hath in us . If a castle or fort be never so strong and well fortified , yet if there be a treacherous party within , that is ready to betray it on every opportunity , there is no preserving it from the Enemy . There are Traytors in our hearts , ready to take part , to close , and side with every Temptation , and to give up all to them ; yea to solicite and bribe temptations to doe the work ; as Traytors incite an enemy . Doe not flatter your selves that you shall hold out ; there are secret lusts that lie lurking in your hearts , which perhaps now stir not , which assoone as any temptation befals you , will rise , tumultuate , cry , disquiet , seduce , and never give over , untill they are either killed , or satisfied . He that promises himselfe , that the frame of his heart will be the same under a Temptation , as it is before , will be wofully mistaken : Am I a dog , that I should doe this thing ? sayes Hazael ; yea ! thou wilt be such a dog , if ever thou be King of Syria : Temptation from thy interest will unman thee : He that now abhors the thoughts of such and such a thing , if he once enters into temptation , will find his heart enflamed towards it , and all contrary reasonings overborne and silenced . He will deride his former feares , cast out his scruples , and contemne the consideration that he lived upon . Little did Peter thinke he should deny and forsweare his master , so soone as ever he was questioned whether he knew him or no ; it was no better when the houre of Temptation came ; All resolutions were forgotten , all love to Christ buried , the present Temptation closing with his carnall feare carryed all before it . To handle this a little more distinctly ; I shall consider the meanes of safety from the power of Temptation , if we enter therein , that may be expected from our selves ; and that in generall as to the spring and rise of them ; and in particular , as to the wayes of exerting that strength we have , or seeme to have . 1. In generall , all we can looke for is from our hearts ; what a mans heart is that is , Hee ; but now what is the heart of a man in such a season ? 1. Suppose a man is not a Believer , but only a Professor of the Gospell , what can the heart of such an one doe ? Prov. 10. 20. The heart of the wicked is little worth ; and surely that vvhich is little worth in any thing , is not much worth in this . A vvicked man , may in outward things be of great use ; but come to his heart ; that is false and a thing of nought . Now withstanding of Temptation is heart worke ; and when it comes like a flood , can such a rotten turfe as a wicked mans heart , stand before it ? but of these before ; entring into Temptation , and Apostacy is the same with them . 2. Let it be whose heart it will ; Prov. 28. 26. He that trusteth in his owne heart is a foole ; He that doth so , be he what he will , in that he is foolish : Peter did so in his Temptation ; he trusted in his own heart ; though all men forsake thee I will not ; it was his folly ; but why was is it his folly ? He shall not be delivered ; It will not preserve him in snares ; it will not deliver him in temptations . The Heart of a man will promise him very faire before a Temptation comes ; am I a dogge , sayes Hazael , that I should doe this thing ? though all men should deny thee I will not : shall I doe this evill ? it cannot be ; All the Arguments that are suited to give check to the heart in such a condition , are mustered up ; did not Peter thinke you do so ? What , deny my master , the Son of God ; my Redeemer ; who loves me ? Can such ingratitude , unbeliefe , rebellion , befall me ? I will not doe it ; shall then a man rest in it , that his heart will be stedfast ? let the wiseman answer , he that trusteth in his owne heart is a foole . The heart is deceitfull , Jer. 17. 9. We would not willingly trust any thing wherein there is any deceit or guile ; Here is that which is deceitfull above all things . It hath a thousand shifts and treacheries , that it will deale withall , when it comes to the triall , every temptation will steale it away ; Hos ▪ 4. 11. Generally mens hearts deceive them no oftner then they doe trust in them , and then they never faile so to doe . 2. Consider the particular wayes and meanes , that such an heart hath , or can use to safeguard its selfe , in the houre of Temptation , & their insufficiency to that purpose will quickly appeare . I shall instance in some few only . 1. Love of honour in the world ; Reputation and esteem in the Church , obtained by former profession and walking , is one of the hearts owne weapons to defend its selfe in the houre of Temptation . Shall such an one as I fly ? I who have had such a Reputation in the Church of God , shall I now lose it by giving way to this lust ? to this temptation ? by closing with this , or that publick evill ? This Consideration hath such an influence on the spirits of some , that they thinke it will be a shield and buckler , against any assaults that may befall them . They will dye a thousand times before they will forfeit that repute they have in the Church of God . But alas , this is but a which , or a new cord , to bind a Gyant temptation withall : What thinke you of the third part of the starres of heaven ? Revel. 12. 4. Had they not shone in the firmament of the Church ? Were they not sensible more then enough of their owne honour , height , usefulnesse , and reputation ? but when the Dragon comes with his temptations , he casts them downe to the earth . Yea great temptations vvill make men , vvho have not a better defence , insensibly fortify themselves against that dishonour , and disreputation that their vvayes are attended vvithall : populus sibilet , nec mihi plaudo ; doe vve not knovv instances yet living , of some , vvho have ventured on compliances vvith vvicked men , after the Glory of a long and usefull profession , and vvithin a vvhile finding themselves cast dovvn thereby from their Reputation vvith the Saints , have hardened themselves against it , & ended in Apostacy ? as Joh. 15. 6. This kept not Judas , it kept not Hymeneus nor Philetus , it kept not the starres of heaven , nor will it keepe thee . 2. There is on the other side , the consideration of shame , reproach , losse , and the like . This also men may put their trust in , as a defence against temptations ; and doe not feare but to be safeguarded and preserved by it . They would not for the world bring that shame and reproach upon themselves , that such and such miscarriages are attended withall . Now besides that this consideration extends it selfe only to open sins , such as the world takes notice of , and abhorres , and so is of no use at all in such cases , as wherein pretences and colours may be invented and used , nor in publicke temptations to loose and carelesse walking , like those of our dayes , nor in cases that may be disputable in themselves , though expresly sinfull to the consciences of persons under temptations , nor in heart sins , in all vvhich , and most other cases of temptation , there are innumerable reliefes ready to be tendered unto the heart against this consideration ; besides all this I say vve see by experience , hovv easily this coord is broken vvhen once the heart begins to be entangled : each corner of the land is full of examples to this purpose . But 3. They have yet that which outweighes these lesser considerations ; namely that they will not wound their owne consciences , and disturbe their peace ; and bring themselves in danger of hell fire . This surely , if any thing , will preserve men in the houre of temptation . They will not lavish away their peace , nor venture their soules , by running on God , and the thick bosses of his buckler . What can be of more efficacy and prevalency ? I confesse this is of great importance ; and oh that it were more pondered than it is ; that we laid more weight upon the preservation of our peace with God , than we doe , yet I say that even this consideration in him who is otherwhere off from his watch , and doth not make it his worke to follow the other rules insisted on ; it will not preserve him : For 1. The peace of such an one , may be false peace , or security ; made up of presumption and false hopes , yea though he be a Believer , it may be so ; such was Davids peace after his sinne , before Nathan came to him ; such was Laodicha's peace , when ready to perish ; and Sardis her peace , when dying . What should secure a soule that it is otherwise ; seeing it is supposed , that it doth not universally labour to keep the word of Christs patience , and to be watchfull in all things ? thinke you that the peace of many in these dayes , will be found to be true peace at last ? nothing lesse ; they goe alive downe to hell , and death will have dominion over them in the morning . Now if a mans peace be such , doe you think that can preserve him , which cannot preserve its selfe ? It will give way at the first vigorous assault of a Temptation in its hight and houre . Like a broken reed , it will runne into the hand of him that leaneth on it : But 2. Suppose the peace cared for , and proposed to safeguard the soule , be true and good ; yet when all is laid up in this one bottome , when the houre of tēptation comes , so many reliefs will be tendred against this consideration , as vvill make it uselesse . This evill is small , it is questionable , it fals not openly and dovvnright upon conscience ; I doe but feare consequences , it may be I may keep my peace notvvithstanding others of the people of God , have fallen and yet kept , or recovered their peace : if it be lost for a season , it may be obtained againe ; I vvill not solicite its station any more ; or though peace be lost , safty may remaine ; and a thousand such pleas there are , vvhich are all planted as batteries against this fort , So that it cannot long hold out . 3. The fixing on this particular only ; is to make good one passage or entrance , vvhilest the Enemy assaults us round about . It is true , a little armour vvould serve to defend a man , if he might choose vvhere his enemy should strike him ; but vve are commanded to take the whole armour of God if vve intend to resist and stand , Ephes. 6. This vve speake of is but one peice , and vvhen our eye is only to that , Temptation may enter and prevaile twenty other wayes . For instance ! a man may be tempted to wordlinesse , unjust gaine , revenge , vaine glory or the like ; if he fortify himselfe alone with this consideration , he will not doe this thing , and wound his conscience , and loose his peace ; fixing his eye on this particular , and counting himselfe safe , whilest he is not overcome on that hand ; it may be neglect of private Communion with God , sensuality and the like doe creep in & he is not one jot in a better condition , then if he had fallen under the power of that part of the temptation , which was most visibly pressing on him . 4. Experience gives to see that this doth & will faile also . There is no Saint of God , but puts a valuation on the peace he hath : yet how many of them faile in the day of temptation ? but yet 4. They have another consideration also , and that is , the vilenesse of sinning against God ? how shall they doe this thing and sin against God the God of their mercies , of their salvation . How shall they wound Jesus Christ who dyed for them ? This surely cannot but preserve them . Ans. 1. We see every day this consideration failing also . There is no child of God that is overcome of temptation , but overcomes this consideration . It is not then a sure and infallible defensative . 2. This consideration is twofold ; either it expresses the thoughts of the soule with particular reference to the Temptation contended withall ; and then it will not preserve it : Or it expresses the universall habituall frame of heart that is in us , upon all accounts , and then it falleth in with what I shall tender as the universall medicine and remedy , in this case , in the processe of this discourse ; whereof afterwards . 2. Consider the power of Temptation partly from what was shewed before , from the effects and fruites of it , in the Saints of old ; partly from such other effects in Generall as we find ascribed to it : as 1. It will darken the mind , that a man shall not be able to make a right Judgement of things , so as he did before he entred into it . As in the men of the world , the God of this world blindes their mindes , that they should not see the Glory of Christ in the Gospel , 2 Cor. 4. 4. and whore dome , wine , and new wine take away their hearts , Ho. 4. 11. So it is in the nature of every temptation more or lesse , to take away the heart , or to darken the understanding of the person tempted . And this it doth divers waies : 1. By fixing the imagination , and the thoughts , upon the object whereto it tends , so that the mind shall be diverted from the consideration of the things that would reliefe and succour it in the state wherein it is . A man is tempted to apprehend that he is forsaken of God , that he is an object of his hatred , that he hath no interest in Christ ; by the craft of Satan , the mind shall be so fixed to the consideration of this state and condition , with the distresse of it , that he shall not be able to mannage any of the reliefes suggested , and tender'd to him against it ; but following the fullnesse of his owne thoughts , shall walk on in darknesse , and have no light . I say a Temptation will so possesse and fill the mind with thoughtfullnesse of its selfe ; and the matter of it , that it will take off from that cleare consideration of things which otherwise it might , and would have . And those things whereof the mind was wont to have a vigorous sense , to keep it from sinne , will by this meanes come to have no force nor efficacy with it : Nay it will commonly bring men to that state and condition , that when others to whom their estate is knowne , are speaking to them the things that concerne their deliverance and peace , their minds will be so possessed with the matter of their temptation , as not at all to understand , scarse to heare one word that is spoken to them . 2. By woefull intangling of the Affections , which when they are ingaged , what influence they have in blinding the mind , and darkening the understanding , is knowne : if any know it not , let him but open his eyes , in these daies , and he will quickly learne it . By what waies and meanes it is , that engaged Affections will becloude the mind and darken it , I shall not now declare . Only I say ; give me a man ingaged in hope , love , feare , in reference to any particulars , wherein he ought not , and I shall quickly shew you , wherein he is darkened and blinded . This then you will faile in , if you enter into temptation : The present Judgment you have of things , will not be utterly altered , but darkened , and render'd infirme , to influence the will , and master the Affections ; These being set at liberty by Temptation , will runne on in madnesse . Forthwith detestation of sinne , abhorring of it , terrors of the Lord , sense of love , presence of Christ crucified all depart and leave the heart a prey to its enemy . 3. Temptation will give oyle and fuell to our lusts , incite , provoke , and make them tumultuate , and rage beyond measure ; Tendering a lust , a corruption , a sutable object , advantage , occasion , it heightens and exaspertes it , makes it for a season wholly predominant ; so dealt it with carnall feare in Peter , with pride in Hezekiah , with Coveteousnesse in Achan , with uncleanesse in David , with worldlinesse in Demas , with Ambition in Diotrephes ; it will lay the reines on the neck of a Lust , and put spurs to the sides of it , that it may rush forward , like an horse into the battell . A man knowes not the pride , fury , madnesse of a corruption , untill it meet with a sutable temptation . And what now will a poore soule think to do ! His Mind is darkened , his Affections entangled , his lusts enflamed , and provoked , his reliefe is defeated , and what will be the issue of such a Condition ? 3. Consider that Temptations are either publick or private ; and let us a litle view the efficacy , and power of them apart . 1. There are publick temptations ; such as that mentioned , Revel. 3. 10. that was to come upon the world to try them that dwell upon the earth ; or a combination of persecution and seduction for the triall of a Carelesse Generation of professors : now carrying such a Temptation ; consider , that 1. It hath an Efficacy in respect of God , who sends it to revenge the neglect and contempt of the Gospell on the one hand ; and treachery of false professors on the other . Hence it shall certainely accomplish what it receives Commission from him to do . When Satan offers his service to go forth and seduce Ahab , that he might fall ; God saies to him thou shalt perswade him and prevaile also , go forth and do so , 1 King. 22. 22 , he is permitted as to his wickednesse , and Commissionated as to the event , and punishment intended . When the Christian world , was to be given up to folly and false worship , for their neglect of the truth , and their naked , barren , fruitlesse , Christ-dishonouring profession ; it is said of the Temptation that fell upon them ; that God sent them strong delusions , that they should believe a lye , 2. Thes. 2. 11. That , that comes so from God in a judiciary manner , hath a power with it , and shall prevaile ; That selfish , spiritually slothfull , carelesse and worldly frame of spirit , which in these daies hath infected almost the body of professors , if it have a Commission from God , to kill hypocrities , to wound negligent saints , to breake their bones , and make them scandalous , that they may be ashamed , shall it not have a power and efficacy so to do ? What work hath the spirit of error made amongst us ? is it not from hence ; that as some men delighted not to retaine God in their hearts so he hath given them up to a reprobate mind , Rom. 1. 28. A man would think it strange , yea it is matter of amazement , to see persons of a sober spirit , pretending to great things in the waies of God , overcome , captivated , ensnared , destroyed , by weak meanes , sottish opinions , foolish imaginations , such as a man would think it impossible that they should ever lay hold on sensible or rationall men , much lesse on professors of the Gospell . But that which God will have to be strong , let us not think weak ? no strength but the strength of God , can stand in the way of the weakest things of the world , that are commissionated from God , for any end or purpose whatever . 2. There is in such Temptations , the secret insinuation of Examples in those that are accounted Godly , and are professours , Matth. 24. 12. Because iniquity shall abound the love of many shall wax cold , &c. the abounding of iniquity in some will insensibly cast water on the zeale and love of others , that by litle and litle it shall wax cold . Some begin to grow negligent , carelesse , worldly , wanton ; they breake the ice towards the pleasing of the flesh ; at first others blame , judge them , perhaps reprove them in a short space their love also waxes cold , and the brunt being over , they also conforme to them , and are cast into the same mould with them . A litle leaven leaveneth the whole lumpe , Paul repeates this saying twice ; 1 Cor. 5. 6. and Gal. 5. 9. He would have us take notice of it , and it is of the danger of the infection of the whole body from the ill examples of some , whereof he speakes . We know how insensibly a leaven proceedeth to give a savour to the whole : So it is termed a roote of bitternesse that springeth up , and defileth many : Heb. 12. 15. If one litle peice of leaven , if one bitter roote may endanger the whole , how much more when there are many roots of that nature , and much leaven is scattered abroad . It is easy following a multitude to do evill ; and saying a conspiracy to them to whom the people say a conspiracy . Would any one have thought it possible , that such and such professors in our daies , should have fallen into waies of selfe , of flesh , of the world ? to play at cards , dice , revell , dance ? to neglect family , closet duties , to be proud , haughty , ambitious , worldly , covetous , oppressive ? or that they should be turned away after foolish , vaine , ridiculous opinions , diserting the Gospell of Christ ? in which two , lyes the great temptation that is come on us the inhabitants of this world to try us : but doth not every man see , that this is come to passe ? and may we not see how it is come to passe ? Some loose empty professors , that had never more then a forme of Godlinesse , when they had served their turne of that , began the way to them ; then others began a litle to comply , and to please the flesh in so doing ; this by litle and litle hath reached even the top boughs and branches of our profession ; untill almost all flesh hath corrupted its waies ; and he that departeth from these iniquities , makes his name a prey , if not his person . 3. Publicke Temptations are usually accompanied with strong reasonings and pretences , that are too hard for men , or at least insensibly prevaile upon them , to an undervaluation of the evill whereunto the Temptation leads , to give strength to that complicated temptation which in these daies hath even cast downe the People of God , from their excellency , hath cut their locks , and made them become like other men ; how full is the world of specious pretences and pleadings ! As there is the liberty and freedome of Christians , delivered from a bondage frame ; This is a doore that in my owne observation , I have seene sundry going out at , into sensuality and Apostacy ; beginning at a light conversation , proceeding to a neglect of the sabbath , publick and private duties , ending in dissolutenesse and profanenesse ; and then there is leaving of publick things to providence , being contented with what is ; things Good in themselves , but disputed into wretched carnall complyances , and the utter ruine of all zeale for God , the interest of Christ , or his people in the world . These and the like considerations , joyned with the ease , and plenty , the greatnesse and promotion of professors , have so brought things about , that whereas we have by providence shifted places with the men of the world , we have by sinne , shifted spirits with them also : We are like a plantation of men , carried into a forraigne country : in a short space they degenerate from the manners of the people from whence they came , and fall into that of the country whereunto they are brought ; as if there were something in the soyle and the aire that transformed them . Give me leave a litle to follow my similitude ; He that should see the prevailing party of these nations , many of those in Rule , power , favour with all their adherents , and remember that they were a colony of Puritans , whose habitation was in a low place , as the prophet speaks of the city of God , translated by an high hand to the mountaines , they now possesse ; cannot but wonder , how soone they have forgot the customes , manners , waies , of their owne old people , and are cast into the mould of them that went before them , in the places whereunto they are translated . I speak of us all ; especially of us , who are amongst the lowest of the people ; where perhaps this iniquity doth most abound . What were those before us , that we are not ? What did they , we do not ? Prosperity hath slaine the foolish , and wounded the wise . 2. Suppose the Temptation is private ; this hath been spoken to before ; I shall adde two things , 1. Its Union and incorporation with lust , whereby it gets within the soule , and lyes at the bottome of its actings . John tells us : 1 Epist. 2. 16. that things that are in the world , are the lust of the flesh , the lust of the eyes , the pride of life . Now it is evident that all these things , are principally in the subject , not in the object ; in the heart , not in the world . But they are said to be in the world , because the world gets into them ; mixes its selfe with them , unites , incorporates . As faith and the promises are said to be mixed , Heb. 4. 2. So are lust and Temptation mixed ; they twine together , receive mutuall improvement from one another ; grow each of them higher and higher by the mutuall strength , they administer to one another . Now by this meanes temptation gets so deepe in the heart , that no contrary reasonings can reach unto it ; nothing but what can kill the lust , can conquer the Temptation . Like leprosy that hath mingled it selfe with the wall ; the wall its selfe must be pulled downe , or the leprosy vvill not be cured . Like a Gangreen that mixes poyson vvith the blood and spirits , and cannot be seperated from the place vvhere it is ; but both must be cut off together . For instance , in Davids Temptation to uncleannesse : Ten thousand considerations might have been taken in , to stop the mouth of the Temptation ; but it had united its selfe vvith his lust , and nothing but the killing of that , could destroy it , or get him the conquest . This deceives many a one : they have some pressing Temptation , that having got some advantages is urgent upon them : they pray against it , oppose it vvith all povverfull considerations ; such , as vvhereof every one seemes sufficient to conquer and destroy it , at least to overpovver it , that it should never be troublesome any more but no good is done , no ground is got or obtained , yea it growes upon them more and more : what is the Reason of it ? it hath incorporated and united its selfe with the Lust , and is safe from all the opposition they make . If they would make work indeed , they are to set upon the whole of the lust its selfe ; their ambition , pride , worldlinesse , sensuality , or what ever it be , that the Temptation is united with . All other dealings with it are like Temperings with a prevailing gangreen ; the part or whole may be preserved a litle while , in great torment ; Excision or death must come at last . The soule may cruciate its selfe for a season , with such a procedure ; but it must come to this , its lust must dye , or the soule must dye . 2. In what part soever of the soule the Lust be seated wherewith the Temptation is united , it drawes after it the whole soule , by one meanes or other , and so prevents or anticipates any opposition . Suppose it be a lust of the mind ; as there are lusts of the mind , and uncleanesse of the spirit ; such as Ambition , vaine glory , and the like ; what a world of waies hath the understanding to bridle the Affections , that they should not so tenaciously cleave to God , seeing in what it aimeth at , there is so much to give them contentment and satisfaction . It will not only prevent all the Reasonings of the mind , which it doth necessarily , being like a bloody infirmity in the eyes , presenting all things to the common sense and perception in that hue and colour ; but it will draw the whole soule on other accounts , and collaterall considerations , into the same frame . It promises the whole a share in the spoyle aimed at ; as Judas his money , that he first desired from covetousnesse , was to be shared among all his lusts . Or be it in the more sensuall part , and first possesseth the Affections ; what prejudices they will bring upon the understanding , how they will bribe it to an acquiescency , what Arguments , what hopes they will supply it withall cannot easily be expressed ; as was before shewed . In briefe there is no particular Temptation , but , when it is in its houre , it hath such a contribution of assistance from things Good , evill , indifferent , is fed by so many considerations , that seeme to be most alien and forraigne to it , in some cases hath such specious pleas and pretences , that its strength will easily be acknowledged . 5. Consider the End of any Temptation ; This is Satans end , and sins end ; that is , the dishonour of God , and the ruine of our soules . 6. Consider what hath been the issue of any former Temptations that thou hast had ; have they not defiled thy conscience , disquieted thy peace , weakened thee in thy obedience , clouded the face of God ? though thou wast not prevailed on to the outward evill or utmost issue of thy temptation ; yet hast thou not been foiled , hath not thy soul been sullied and greviously perplexed with it ? yea didest thou ever in thy life come fairly of without sensible , losse from any temptation almost that thou hadst to deale withall ? And And wouldst thou willingly be intangled againe ? if thou art at Liberty , take heed , enter no more if it be possible , lest a worse thing happen to thee . These I say are some of those many considerations , that might be insisted on , to manifest the importance of the truth proposed , and the fulnesse of our concernment , in taking care that we enter not into temptation . Against it have been spoken , some objections that secretly insinuate themselves into the souls of men , and have an efficacy to make them negligent and carelesse , in this thing which is of such importance to them ; a duty of such indispensable necessity to them who intend to walke with God , in any peace , or with any faithfulnesse : which objections are to be considered & rennounced : and they are these that follow . Obj : 1. Why should we so feare , and labour to avoid temptation ? Jam. 1. 2. we are commanded to count it all joy when we fall into divers temptations : now certainly I need not solicitously avoid the falling into that , which when I am fallen into , I am to count it all joy . Ans 1. You will not hold by this Rule in all things : namely , that a man need not seek to avoid that , which when he cannot but fall into , it is his duty to rejoyce therein . The same Apostle bids the rich rejoyce that they are made low , Chap. 1. 10. And without doubt to him who is acquainted with the Goodnesse and wisdome , and Love of God in his dispensations in every condition that is needfull for him , it will be a matter of rejoycing to him ; but yet how few rich Godly men can you perswade not to take heed , and use all lawfull meanes that they be not made poore and low ; and in most cases , the truth is it were their sinne , not to doe soe . It is our businesse to make good our stations , and to secure our selves as we can ; if God alter our condition , we are to rejoyce in it : if the Temptations here mentioned befall us , we may have cause to rejoyce ; but not if by a neglect of duty we fall into them . 2. Temptations are taken two wayes ; 1. Passively and merely materially , for such things , as are , or in some cases may be temptations ; or 2. actively for such as do entise to sinne : James speakes of temptations in the first sense only : for having said , count it all joy , when you fall into manifold temptations , v. 2. he addes v. 12. blessed is the man that endureth Temptation ; for when he is tryed he shall receive the crowne of life . But now whereas a man might say , if this be so , then Temptations are good , and from God ; no sayes James ; Take Temptation in such a sense , as that it is a thing enticing and leading to sinne so God tempts none ; but every man is tempted of his own lust . v. 13. 14. To have such temptations , to be tempted to sinne , that is not the blessed thing I intend ; but the enduring of Afflictions that God sends , for the triall of our faith : that is a blessed thing : so that though I must count it all joy , when through the will of God I fall into divers Afflictions , for my tryall , which yet have the matter of temptation in them , yet I am to use all care and diligence , that my Lust have no occasions or advantages given unto it , to tempt me to sinne . Obj. 2. But was not our Saviour Christ himselfe tempted ; and is it evill to be brought into the same state and condition with him ? Yea it is not only said , that he was tempted : but his being so , is expressed as a thing advantageous , and conducing to his mercifullnesse as our high Priest , Heb. 2. 17 , 18. in that himselfe hath suffered being tempted , he is able to succour them that are tempted . And he makes it a ground of a great promise , to his disciples , that they had abode with him in his temptations , Luk. 22. 28. Ans. It is true ! our Saviour was tempted ; but yet his temptations , are reckoned among the evills that befell him in the dayes of his flesh ; things that came on him through the malice of the world , and the Prince thereof . He did not willfully cast himselfe into temptation , which he said was to tempt the Lord our God , Math. 4. 7. as indeed willingly to enter into any temptation is highly to tempt God . Now our condition is so , that use the greatest diligence and watchfulnesse that we can , yet we shall be sure to be tempted , and be made like to Christ therein . This hinders not , but that it is our duty to the utmost to prevent our falling into them ; and that namely on this account . Christ had only the suffering part of temptation , when he entred into it , we have also the sinning part of it . When the Prince of this world came to Christ he had no part in him , but when he comes to us , he hath so , in us ; so that though in one effect of Temptations ; namely , trialls and disquietnesse ; we are made like to Christ and so are to rejoyce , as far as by any meanes that is produced ; yet by another , we are made unlike to him , which is our being defiled and entangled , and are therefore to seek by all meanes to avoid them , we never come of like Christ : who of us enter into temptation and are not defiled ? 3. Obj : But what need this great indeavour and carefulnesse ? is it not said that God is faithfull , who will not suffer us to be tempted above what we are able , but will with the temptation also make a way to escape ? 1 Cor. 10. 13. and he knoweth how to deliver the Godly out of temptation , 2 Pet. 2. 9 : what need we then be solticious that we enter not into them ? Ans. I much question what Assistance he will have from God in his Temptation , who willingly enters into it , because he supposes God hath promised to deliver him out of it . The Lord knowes , that through the craft of Satan , the subtility and malice of the world , the deceitfulnesse of sinne that doth so easily beset us , when we have done our utmost , yet we shall enter into divers temptations ; in his Love , Care , Tendernesse , and faithfulnesse , he hath provided such a sufficiency of Grace for us , that they shall not utterly prevaile to make an everlasting separation between him and our soules : yet I have 3. things to say to this objection . 1. He that wilfully or negligently enters into Temptation , hath no reason in the world to promise himselfe any assistance from God , or any deliverance from the Temptation wherinto he is entred . The promise is made to them whom temptations doe befall in their way , whether they will or no ; not them that wilfully fall into them , that runne out of their way to meet with them . And therefore the Divell ( as is usually observed ) when he tempted our Saviour , left out that expression of the Text of Scripture , which he wrested to his purpose , all thy wayes : The promise of deliverance is to them who are in their wayes ; whereof this is one principall , to beware of Temptation . 2. Though there be a sufficiency of Grace provided for all the Elect , that they shall by no temptation fall utterly from God ; yet it would make any gracious heart to tremble ; to thinke what dishonour to God , what scandall to the Gospel , what woefull darknesse , and disquietnesse they may bring upon their own soules , though they perish not . And they who are scared by nothing but feare of Hell , on whom other considerations short thereof , have no influence , in my apprehension , have more reason to feare it , then perhaps they are aware of . 3. To enter on temptation on this account , is to venture on sinne ( which is the same with continuing in sinne ) that Grace may abound ; which the Apostle rejects the thoughts of ; with greatest detestation is it not a madnesse for a man willingly to suffer the ship wherein he is to split it selfe on a rock , to the irrecoverable losse of his merchandize because he supposes he shall in his own person swim safely to shore on a planke ? Is it lesse in him , who will hazard the shipwrack of all his comfort , peace , joy , and so much of the Glory of God , and honour of the Gospell as he is intrusted with , merely on supposition that his soule shall yet escape ? these things a man would thinke did not deserve to be mentioned ; & yet with such as these , doe poore soules sometimes delude themselves . CHAP. 4. Particular cases proposed to consideration : the first its Restitution in sundry particulars ; severall discoveries of the state of a soule entring into Temptation . THESE things being premised in Generall , I preceed to the Consideration of 3 particular Cases arising from the truth proposed , the first whereof relates unto the thing it selfe ; the second unto the time or season thereof ; and the last unto our deportment in reference unto the prevention of the evill treated of . First then it may be enquired , 1. How a man may know , when he is entred into temptation . 2. What seasons there are wherein a man may , and ought to feare , that an houre of temptation is at hand . 3 ▪ What Directions are to be given , for the preventing of our entring into Temptation . How shall a man know whether he be entred into temptation or no , is our first enquiry : I say then , 1. When a man is drawne into any sinne , he may be sure that he hath entred into temptation . All sinne is from Temptation , James . 1. 14. Sinne is a fruit , that comes only from that Root . Though a man be never so suddenly , or violently surprized in , or with any sinne , yet it is from some Temptation or other , that he hath been so surprized : so the Apostle , Gal. 6. 1. If a man be surprized , overtaken with a fault , yet he was tempted to it : for sayes He , consider thy selfe lest thou also be tempted , that is , as he was , when he was so surprized , as it were at unawares . This men sometimes take no notice of , to their great disadvantage ; When they are overtaken with a sinne , they set themselves to repent of that sinne , but doe not consider the temptation that was the cause of it , to set themselves against that also ; to take care that they enter no more into it ; Hence are they quickly againe entangled by it ; though they have the greatest detestation of the sinne it selfe , that can be expressed . He that would indeed get the Conquest over any sin , must consider his Temptations to it , and strike at that root ; Without deliverance from thence , he will not be healed . This is a folly that possesses many , who have yet a quick and living sense of sinne : They are sensible of their sinnes , not of their temptations ; are displeased with the bitter fruit , but cherish the poysonous root : Hence in the middest of their humiliations for sinne , they will continue in those wayes , those societies , in the pursuit of those ends , which have occasioned that sin ; of which more afterwards . 2. Temptations have severall degrees : Some arise to such an height , doe so presse on the soule , so cruciate and disquiet it , so fight against all opposition that is made to it , that it must needs be past all doubt to him who is so assaulted , that it is a peculiar power of temptation that he is to wrestle withall . When a feavour rages , a man knovves he is sick , unlesse his distemper have made him mad . The lusts of men as James tels us , entise , draw away , & seduce them to sin ; but this they doe of themselves without peculiar instigation , in a more quiet , even , and sedate manner ; if they grow violent , if they hurry the soule up and downe , give it no rest , the soule may know that they have got the help of temptation to this assisistance . Take an empty vessell , and put it into some streame , that is in its course to the sea ; it will infallibly be carried thither , according to the course and speed of the streame ; But let strong winds arise upon it , it will be driven with violence on every banke and rocke , untill being broken in peices , it is swallowed up of the ocean . Mens lusts will infallibly ( if not mortified in the death of Christ ) carry them into eternall ruine ; but oftentimes without much noyse , according to the course of the stream of their corruptions . But let the wind of strong temptations befal them , they are hurried into innumerable scandalous sins , and so broken upon all accounts , are swallowed up in eternity ; so is it in generall with men ; so in particular . Hezekiah had the roote of pride in him alwayes , yet it did not make him runne up and downe to show his treasure , and his riches , untill he fell into Temptation , by the Ambassadours of the King off Babylon ; so had David ! yet could he keep of from numbering the people , untill Satan stood up and provoked him , and solicited him to doe it . Judas was covetous from the beginning , yet he did not contrive to satisfie it , by selling of his Master , untill the Devill entered into him , and he thereby into Temptation . The like may be said of Abraham , Jonah , Peter and the rest . So that when any lust or corruption whatever , tumultuates and disquieteth the soule , puts it with violence on sinne ; lest the soule know that it hath got the advantage of some outward temptation , though as yet , it perceiveth not wherein , or at least is become its selfe a peculiar temptation , by some incitation or provocation that hath befallen it and is to be looked to , more then ordinarily . 3. Entring into temptation may be seen in the lest degrees of it . As for instance when the heart begins secretly to like the matter of the temptation , and is content to feed it , and encrease it by any wayes that it may , without down-right sinne . 1. Then , in particular , a man begins to be in repute for piety , wisdome , learning or the like : He is spoken of much to that purpose . His heart is tickled to heare of it , and his pride and Ambition affected with it . If this man now with all his strength , ply the things from whence his repute and esteeme and glory amongst men do spring , with a secret eye to have it increased , he is entring into temptation , which if he take not heed will quickly render him a slave of lust . So was it with Jehu , He perceived that his repute for zeale began to grow abroad , and he got honour by it ; Jonadab comes in his way ; a good and holy man ; now thinks Jehu , I have an opportunity to grow in the honour of my zeale : so he cals Jonadab to him , and to worke he goes most seriously : The things he did , were good in themselves , but he was entred into Temptation , and served his lust in all that he did . So is it with many Schollars ; they find themselves esteemed and favoured for their learning ; this takes hold of the pride and ambition of their hearts ; hence they set themselves to study with all diligence day and night ; a thing good in it selfe ; but they doe it , that they may satisfie the thoughts and words of men wherein they delight , and so in all they doe , they make provision for the flesh to fullfill the lusts thereof . It is true ! God oftentimes brings light out of this darknesse ; and turnes things to a better issue . After it may be a man hath studied sundry yeares , with an eye upon his lusts ; his ambitition , pride , and vaine glory ; rising early , and going to bed late to give them satisfaction ; God comes in with his Grace ; turnes the soule to himselfe ; and so robbes those Aegyptian lusts , and so consecrates that to the use of the Tabernacle , which was provided for Idols . Men may be thus entangled in better things than learning ; even in the profession of piety , in their labour in the ministry , and the like . Some mens profession is a snare to them ; they are in reputation , and are much honoured on the account of their profession and strict walking ; This often fals out in the daies wherein we live , wherein all things are carried by parties ; some find themselves on the accounts mentioned perhaps to be the darlings , and ingentia decora , or glory of their party ; if thoughts hereof secretly insinuate themselves into their hearts , and influence them into more then ordinary diligence , and activity in their way and profession , they are entangled ; and instead of ayming at more glory , had need lye in the dust , in a sense of their owne vilenesse ; and so close with this temptation ; that oftentimes it requires no food to feed upon , but that he who is intangled with it , do avoid all meanes and waies of honour and reputation ; so that it can but whisper in the heart , that , that avoidance is honorable ; The same may be the condition with men , as was said , in preaching the Gospell , in the work of the Ministry ; many things in that work may yeeld them esteeme , their Ability , their plainesse , their frequency , their successe ; and all in this sense may be fuell unto temptations . Let then a man know , that when he likes that which feeds his lust , and keeps it up , by waies either good in themselves , or not downe right sinfull , he is entred into Temptation . 4. When by a mans state or condition of life , or any meanes whatever , it comes to passe , that his Lust , and any Temptation meet with Occasions and Opportunities for its provocation and stirring up ; Let that man know , whether he perceive it or not , that he is certainly entred into Temptation . I told you before , that to enter into temptation , is not meerly to be tempted , but so to be under the power of it , as to be intangled by it . Now it is impossible almost , for a man to have Opportunities , Occasions , Advantages suited to his Lust and corruption , but he will be intangled . If Ambassadors come from the King of Babilon , Hezekiahs pride will cast him into temptation . If Hazael be King of Syria , his cruelty and Ambition will make him to rage savagely against Israel ; if the Priests come with their peices of silver , Judas his covetousnesse will instantly be at work to sell his Master ; and many instances of the like kind may in the daies wherein we live be given . Some men think to play on the hole of the aspe , and not be stung , to touch pitch , and not be defiled ; to take fire in their cloaths , and not be burnt ; but they will be mistaken . If thy businesse , course of life , societies , ( or what ever else it be of the like kind , ) do cast thee on such Things , Waies , Persons , as suit thy Lust or corruption ; know that thou art entred into Temptation ; how thou wilt come out , God only knowes : let us suppose a man that hath any seeds of filthinesse in his heart , engaged in the course of his life , in society , light , vaine , and foolish ; what notice soever , litle , great , or none at all , it be , that he takes of it ; he is undoubtedly entred into temptation ; so is it with ambition in high places ; passion in a multitude of perplexing affaires ; polluted , corrupt fancy in vaine societies , and the perusall of idle books , or Treatises of vanity and folly ; fire and things combustible may more easily be induced to lye together without affecting each other , then peculiar lusts and suitable objects or occasions for their exercise . 5. When a man is weakened , made negligent , or formall in duty , when he can omit duties , or content himselfe with a carelesse , lifelesse performance of them , without delight , joy , or satisfaction to his soule , who had another frame formerly ; let him know , that though he may not be acquainted with the particular distemper , wherein it consists ; yet in something or other , he is entred into Temptation , which at the length he will find evident to his trouble and perill . How many have we seene , and knowne in our daies , who from a warme profession , have fallen to be negligent , carelesse , indifferent in Praying , Reading , Hearing and the like ? give an instance of one who hath come off without a wound , and I dare say you may find out an hundred for him that have manifested themselves to have been a sleepe on the top of the mast ; that they were in the jaws of some vile Temptation or other , that afterwards brought forth bitter fruit in their lives and waies : from some few Returnes , from folly , we have every day these dolefull complaints made . Oh I neglected private prayer , I did not meditate on the Word , nor attend to hearing ; but rather despised these things , & yet said I was rich , and wanted nothing : litle did I consider , that this uncleane lust was ripening in my heart , this Atheisme , these Abominations were fomenting there . This is a certaine rule ; if his heart grow cold , negligent , or formall in duties of the worship of God , and that either as to the matter , or manner of them , who hath had another frame , one Temptation or other , hath laid hold upon him . World , or pride , or uncleanesse , or selfe seeking , or malice and envy , or one thing or other , hath possessed his spirit ; gray haires are here and there upon him , though he perceive it not . And this is to be observed as to the manner of duties , as well as to the matter . Men may upon many sinister accounts , especially for the satisfaction of their consciences , keep up , and frequent duties of Religion , as to the substance and matter of them ; when they have no heart to them , no life in them , as to the spirituality required in their performance . Sardis kept up the performance of duties , and had therefore a name to live ; but it wanted spirituall life in their performance and was therefore dead , Rev. 3. 1. As it is in distempers of the body ; if a man find his spirits faint , his Heart oppressed , his Head heavy , the whole person indisposed , though he do not yet actually burne , nor rave ; yet he will cry , I feare I am entering into a feaver ; I am so out of order and indisposed . A man may do so in this sicknesse of the soule , If he find his pulse not beat aright , and evenly towards duties of worship , and communion with God , if his spirit be low , and his heart faint in them , let him conclude , though his lust doth not yet burne nor rage , that he is entered into Temptation , and it is high time for him to consider the particular Causes of his distemper . If the head be heavy , and slumber in the things of Grace , if the heart be cold in duties , evill lies at the doore . And if such a soule do escape a great Temptation unto sinne , yet it shall not escape a great temptation by desertion . The spouse cries , I sleepe , Cant. 5. 2. and that she had put off her coat , and could not put it on ; had an indisposition to duties , and Communion with Christ . What is the next newes , you have of her vers . 6. her beloved had withdrawne himselfe ; Christ was gone , and shee seeks him long and finds him not . There is such a suitablenesse between the new nature that is wrought and created in believers , and the duties of the worship of God , that they will not be parted nor kept asunder , unlesse it be by the interposition of some disturbing distēper . The new creature feeds upon them , is strengthened and increased by them , finds sweetnesse in them , yea meets in them with its God and Father ; so that it cannot but of its selfe , unlesse made sick by some temptation , but delight in them , and desire to be in the exercise of them ; This frame is described in the 119th Psalme throughout . It is not I say cast out of this frame and temper , unlesse it be oppressed , and disorder'd , by one secret Temptation or other . Sundry other evidences there are of a soules entring into temptation , which upon enquiry it may discover . I propose this to take off the security that we are apt to fall into ; and to manifest what is the peculiar duty that we are to apply our selves unto in the speciall seasons of Temptation . For he that is already entred into temptation is to apply himselfe unto meanes for disintanglement , not to labour to prevent his entering in . How this may be done I shall afterwards declare . CHAP. V. The second case proposed , or enquiries resolved . What are the best directions , to prevent entering into temptation ; Those directions laid downe . The directions given by our Saviour ; Watch and Pray . What is included therein . 1. Sense of the danger of Temptation . 2. That it is not in our power to keep our selves . 3. faith in promises of preservation . Of Prayer in particular . Of Watching . HAving seene the danger of entring into temptation , and also discovered , the waies and seasons , whereby , and wherein men usually do so . Our second enquiry is ; what generall directions may be given to preserve a soule from that condition that hath been spoken of . And we see our Saviours direction in the place spoken of before , Matth. 26. 41. He sums up all in these two words Watch , and Pray ; I shall a little labour to unfold them , and shew what is enwrapped and contained in them : and that both jointly , and severally . 1. There is included in them , a cleare abiding Apprehension of the great evill that there is in entering into Temptation . That which a man watches , and prayes against . He looks upon as evill to him , and by all meanes to be avoided . This then is the first direction ; Alwaies beare in mind , the great danger that it is , for any soule to enter into Temptation . It is a woefull thing to consider what slight thoughts the most have of this thing : so men can keep themselves from sinne it selfe , in open action , they are content , they scarce aime at more ; on any Temptation in the world , all sorts of men will venture at any time . How will young men put themselves on any company , any society ; at first being delighted with evill company , then with the evill of the company . How vaine are all Admonitions , and Exhortations to them , to take heed of such , or such persons , debauched in themselves , corrupters of others , destroyers of soules ? at first they will venture on the company , abhorring the thoughts of practising ; their lewdnesse : but what is the issue ? unlesse it be here or there one , whom God snatches with a mighty hand , from the jawes of destruction , they are all lost , and become after a while in love with the evill , which at first they abhorred . This open doore , to the ruine of soules , is too evident ; and woefull experience makes it no lesse evident , that it is almost impossible to fasten upon many poore creatures , any feare or dread of Temptation , who yet will professe a feare , and abhorrency of sin . Would it were only thus with young men ; such as are unaccustomed to the yoke of the Lord . What sort of man is free from this folly in one thing or other ? How many professors have I known that would plead for their Liberty as they called it . They could heare any thing , all things ; all sorts of men , all men ; they would try all things , whither they come to them , in the way of God or no ; and on that account would runne to heare and to attend to every broacher of false and abominable opinions ; every seducer though stigmatized by the generality of the Saints , for such a one they had their liberty , they could do it ; but the opinions they hated as much as any ; what hath been the issue ? I scarce ever knew any come off without a wound ; the most have had their faith overthrowne : Let no man then pretend to feare sinne , that doth not feare temptation to it . They are too nearely ally'd , to be seperated . Satan hath put them so together that it is very hard , for any man to put them asunder : He hates not the fruit , who delights in the root . When men see , that such waies , such companies , such courses , such businesses , such studdies and aymes do entangle them , make them cold , carelesse , are quenchcoles to them , indispose them to even , universall , and constant obedience , if they adventure on them , sinne lies at the doore . It is a tender frame of spirit , sensible of its owne weaknesse , and corruption , of the craft of Satan , of the evill of sin , of the efficacy of Temptation , that can performe this duty . And yet untill we bring our hearts to this frame , upon the considerations before mentioned , or the like that may be proposed we shall never free our selves from sinnefull intanglements . Boldnesse upon temptation , springing from severall pretences ; hath as is knowne ruined innumerable professors in those daies ; and still continues to cast many downe from their Excellency ; nor have I the least hope of a more fruitfull profession amongst us , untill I see more feare of Temptation . Sin will not long seeme great or heavy unto any , to whom temptations seeme light or small . This is the first thing enwrapped in this Generall direction ; The daily exercise of our thoughts with an apprehension of the great danger that lyes in entring into Temptation is required of us . Griefe of the spirit of God , disquietment of our owne soules , losse of peace , Hazard of eternall welfare , lyes at the doore : If the soule be not prevailed withall , to the observation of this direction , all that ensues , will be of no value ; Temptation despised , will conquer : and if the heart be made tender and watchfull here , halfe the work of securing a Good Conversation is over . And let not him go any farther , who resolves not to improve this direction in a daily Conscientious observation of it . 2. There is this in it also , That it is not a thing in our owne power to keep and preserve our selves from entring into temptation . Therefore are we to pray that we may be preserved from it , because we cannot save our selves . This is another meanes of preservation ; As we have no strength , to resist a Temptation when it doth come , when we are entred into it , but shall fall under it , without a supply of sufficiency of Grace from God , so to reckon that we have no power or wisdome to keep our selves from entring into temptation , but must be kept by the power and wisdome of God , is a preserving principle , 1 Pet. 1. 5. We are in all things kept by the power of God . This our Saviour instructs us in , not only by directing us to pray that we be not lead into temptation ; but also by his owne praying for us , that we may be kept from it . Joh. 17. 15. I pray not that thou shouldest take them out of the world , but that thou shouldest keep them from the evill : That is the Temptations of the world , unto evill , unto sinne , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , out of the evill that is in the world , that is Temptation , which is all that is evill in the world ; or from the evill one , who in the world , makes use of the world , unto Temptation . Christ prays his Father to keep us ; and instructs us to pray that we be so kept ; it is not then a thing in our owne power . The waies of our entring into temptation are so many , various , and imperceptible ; the meanes of it , so efficacious and powerfull , the entrances of it so deceitfull , subtile , insensible , and plausible ; our weaknesse , our unwatchfulnesse so unspeakable , that we cannot in the least keep or preserve our selves from it : we faile both in wisdome and power for this work . Let the heart then commune with its selfe and say , I am poore and weake , Satan is subtile , cunning , powerfull , watching constantly for Advantages against my soule ; the world earnest , pressing , and full of specious pleas , innumerable pretences , and waies of deceit ; my owne corruption violent and tumultuating , enticing , entangling , conceiving sinne , and warring in me , against me . Occasions and advantages of Temptation innumerable in all things , I have , done , or suffer , in all businesses and persons with whom I converse . The first beginnings of Temptation insensible and plausible ; so that left unto my selfe I shall not know that I am ensnared , untill my bonds be made strong , and sinne hath got ground in my heart ; therefore on God alone will I rely for preservation , and continually will I look up to him , on that account ; This will make the soule be alwaies committing its selfe to the care of God , resting its selfe on him ; and to do nothing , undertake nothing &c : without asking counsell of him . So that a double Advantage will arise from the Observation of this direction , both of singular use for the soules preservation from the evill feared . First , The engagement of the grace and compassion of God , who hath called the Fatherlesse , and helplesse to rest upon him ; nor did ever soule faile of supplys who in a sense of want , rolled its selfe on him , on the account of his gratious invitation . Secondly , the keeping of it in such a frame , as on various accounts , is usefull for its preservation ; He that looks to God for assistance , in a due manner , is both sensible of his danger , and conscientiously carefull in the use of meanes to preserve himselfe , which tvvo , of vvhat importance they are in this case , may easily be apprehended , by them vvho have their hearts exercised in these things . 3. This also is in it , Act , Faith on the promise of God for preservation : To believe that he vvill preserve us , is a meanes of preservation . For this God vvill certainly doe , or make avvay for us , to escape out of Temptation if vve fall into it , under such a believing frame . We are to pray for vvhat God hath promised . Our requests are to be regulated by his promises , and commands , vvhich are of the same extent , faith closes vvith the promises , and so finds reliefe in this case . This James instructs us in , Ch. 1. 5 , 7. What we vvant vve must aske of God : but vve must aske it in faith , for othervvise vve must not think that we shall receive any thing of the Lord . This then also is in this direction of our Saviour ; that vve act Faith on the promises of God , for our preservation out of Temptation . He hath promised that he will keep us in all our wayes ; that we shall be directed in a way , that though we are fooles , we shall not erre in it , Isa. 55. 8. that he will lead us , guide us , and deliver us from the evill one . Set faith on worke on these promises of God , and expect a good and comfortable issue . It is not easily conceived what a traine of Graces , faith is attended withall , when it goes forth to meet Christ in the promises : nor what a power for the preservation of the soul , lyes in this thing : But I have spoken to this elsevvhere . 4. Weigh these things severally , and 1. take prayer into consideration , to pray that we enter not into Temptation , is a meanes to preserve us from it . Glorious things are by all men , that know ought of those things spoken of this duty ; & yet the truth is , not one halfe of its Excellency , power , and efficacy is knowne . It is not my businesse , to speake of it in Generall ; but this I say as to my present purpose ; he that would be little in temptation , let him be much in prayer . This calls in the sutable help & succour that is laid up in Christ for us , Heb. 4. 16. This casteth our soules into a frame of opposition to every Temptation . When Paul had given instruction for the taking to our selves the whole armour of God , that we may resist and stand in a time of Temptation , he addes this generall close of the whole , Ep. 6. 18. praying alwaies with all prayer and supplication in the spirit , and watching thereunto , with all perseverance , and supplication . Without this all the rest will be of no efficacy for the end proposed . And therefore consider what weight he layes on it : praying alwaies ! that is at all times and seasons , or be alwaies ready and prepared for the discharge of that duty , Luk. 18. 1. 1 Thes. 5. 14. with all prayer and supplications in the spirit ; putting forth all kindes of desires unto God , that are suited to our condition , according to his will , and which we are assisted in by the Spirit , and watching thereunto , lest we be diverted , by any thing what ever ; and that not for a little while , but with all perseverance ; continuance lengthned out to the utmost so shall we stand . The soule so framed , is in a sure posture ; and this is one of the meanes without which this worke will not be done . If we doe not abide in prayer , we shall abide in cursed Temptations . Let this then be another direction . Abide in prayer ! and that expressly to this purpose ; that we enter not into Temptations : Let this be one part of our dayly contending with God : that he would preserve our soules ; and keep our hearts , and our wayes , that we be not entangled ; that his good and wise providence will order our wayes , and affaires that no pressing temptation befall us , that he would give us diligence , carefulnesse , watchfulnesse , over our own waies : so shall we be delivered , when others are held with the cords of their own folly . CHAP. 6. Of watching that we enter not into Temptation : the nature and efficacy of that duty . The first of it , as to the speciall seasons of Temptation . The first season ; in unusuall prosperity . The second ; in a slumber of Grace 3. A season of great spiritual enjoyments . 4. A season of selfe confidence . THE other part of our Saviours direction , namely to watch is more generall , and extends it selfe to many particulars ; I shall fix on some things that are contained therein . 1. VVatch the Seasons wherein men usually doe enter into Temptation . There are sundry seasons , wherein an houre of Temptation is commonly at hand ; and will unavoidably seize upon the soule , unlesse it be delivered by mercy in the use of watchfulnesse . When we are under such a season , then are we peculiarly to be upon our guard , that we enter not into , that we fall not under the power of Temptation . Some of those seasons may be named . 1. A season of unusuall outward prosperity is usually accompanied with an houre of Temptation . Prosperity and temptation goe together ; yea prosperity is a temptation ; many temptations ; and that because without eminent supplies of Grace , it is apt to cast a soule into a frame & temper exposed to any Temptation , and provides it will fuell and food for all ; it hath provision for lust ; and darts for Sathan . The wise man tells us , that the prosperity of fooles destroys them , Prov. 1. 31. it hardens them in their way , makes them despise instruction , and put the evill day ( whose terrour should influence them into amendment ) far from them . Without a speciall assistance , it hath an inconceivably malignant influence on Believers themselves . Hence Agur prayes against Riches , because of the Temptation that attends them , lest saith he , I be full and deny thee , and say , who is the Lord , Prov. 30. 8 , 9. Lest , being filled with them he should forget the Lord ; as God complaines that his people did , Hos. 13. 6. We know how David was mistaken in this case , Psal. 30. 6. I said in my prosperity I shall never be moved : all is well , and will be well , but what was at hand , what lay at the doore , that David thought not of ? vers. 7. Thou diddest hide thy face , and I was troubled : God was ready to hide his face , and David to enter into a temptation of desertion , and he knew it not . As then unto a prosperous condition . I shall not run crosse to Solomons counsell , in the day of prosperity rejoyce , Eccles. 7. 14. Rejoyce in the God of thy mercies , who doth thee good in his patience and forbearance , notvvithstanding all thy unworthinesse : Yet I may adde to it from the same fountaine of wisdome , consider also , lest evill lye at the doore . A man in that state is in the middest of snares ; Satan hath many advantages against him , He forgeth darts out of all his enjoyments , and if he watch not , he will be entangled before he is aware . Thou wantest that which should poyse and ballast thy heart . Formality in Religion will be apt to creep upon thee , and that layes the soule open to all Temptations in their full power and strength . Satisfaction and delight in creature comforts , the poyson of the soule will be apt to grow upon thee . In such a time , be vigilant , be circumspect , or thou wilt be surprized . Job sayes , that in his Affliction God made his heart soft , Ch. 23. 16. There is an hardnesse , an insensible want of spirituall sense , gathered in prosperity , that if not watched against , will expose the heart to the deceits of sin & baits of Sathan : Watch and pray in this season : Many mens negligence in it , hath cost them deare , their woefull experience cryes out , to take heed . Blessed is he that feareth alwaies ; but especially in a time of prosperity . 2. As in part was manifested before , A Time of the slumber of Grace , of neglect in Communion with God , of formality in duty is a season to be watched in , as that which hath certainly some other temptation attending it . Let a soule in such an estate awake , and looke about him ; his enemy is at hand , and he is ready to fall into such a condition as may cost him deare all the dayes of his life : His present estate is bad enough in its selfe ; but it is an indication of that which is worse , that lyes at the doore . The Disciples that were with Christ ; in the mount , had not only a bodily , but a spirituall drowzinesse upon them . What sayes our Saviour to them ? arise , watch and pray , that you enter not into temptation . We know , how neare one of them was to a bitter houre of temptation ; and not watching as he ought , he immediately entred into it . I mentioned before the case of the spouse , Cant. 5. 2 , 3 , 4 , 5. she slept , and was drowsy , and unwilling to gird up her selfe to a vigorous performance of duties , in a way of quick active communion with Christ . Before she is aware , she hath lost her beloved ; then she meanes , enquires , cryes , endures woundings , reproaches , and all , before she obtaines him againe . Consider then O poore soule , thy state and condition ! doth thy light burne dimme ? or though it give to others as great a blaze , as formerly , yet thou seest not so clearly the face of God in Christ , by it as thou hast done ? is thy zeale cold ? or if it doe the same workes as formerly , yet thy heart is not warmed with the Love of God , and to God , in them as formerly , but only thou proceedest in the course thou hast been in ? art thou negligent in duties of praying or hearing ? or if thou dost observe them , thou doest it not with that life and vigour as formerly ? Dost thou flagge in thy profession ? or if thou keep it up , yet thy wheeles are oyled by some sinister respects from within or without ? does thy delight in the people of God faint and grow cold ? or is thy love to them changing from that which is purely spirituall , into that which is very carnall , upon the account of sutablenesse of principles , and naturall spirits , if not worse foundations ? if thou art drowsing in such a condition as this ; take heed ! thou art falling into some wofull temptation , that will break all thy bones , and give thee wounds that shall stick by thee all the dayes of thy life . Yea when thou awakest thou wilt find , that it hath indeed laid hold of thee already , though thou perceivedst it not ; it hath smitten and wounded thee , though thou hast not complained , nor sought for reliefe or healing . Such was the state of the Church of Sardis , Rev. 3. 2. the things that remained were ready to dye : be watchfull sayes our Saviour and strengthen them , or a worse thing will befall thee : if any that reads the word of this direction be in this condition , if he hath any regard of his poore soule , let him now awake , before he be entangled beyond recovery . Take this warning from God ; despise it not . 3. A season of great spirituall enjoyments , is often by the malice of Satan , and the weaknesse of our hearts , turned into a season of danger : as to this businesse of Temptation . We know how the case stood with Paul , 2 Cor. 12. 7. he had glorious spirituall Revelations of God , & Jesus Christ ; instantly Satan fals upon him ; a messenger from him buffets him , so that he earnestly begges its departure ; but yet is left to struggle with it . God is pleased sometimes to give us especiall discoveries of himselfe and his love ; to fill the heart with his kindnesse : Christ takes us into the banqueting house , and gives our hearts their fills of love ; and this by some signall worke of his spirit , overpowering us with a sense of Love , in the unspeakable priviledge of Adoption , and so fills our soules with joy unspeakable and glorious ; A man would thinke , this was the securest condition in the world : what soule does not cry with Peter in the mount ; it is Good for me to be here , to abide here for ever : But yet very frequently , some bitter temptation is now at hand . Satan sees , that being possest by the Joy before us , we quickly neglect many wayes of approach to our soules , wherein he seeks , and finds advantages against us . Is this then our state and condition ? does God at any time give us to drinke of the rivers of pleasure , that are at his right hand , and satisfy our soules with his kindnesse as with marrow and fatnesse ? Let us not say , we shall never be moved ; we know not how soone God may hide his face , or a messenger from Satan may buffet us . Besides , there lyes oftentimes a greater , and worse deceit in this businesse ▪ men cheat their soules with their own fancies , in stead of a sense of Gods love by the Holy Ghost ; and when they are lifted up , with their imaginations , it is not expressible how fearfully they are exposed to all manner of Temptations ; and how they are able to find reliefe against their consciences , from their own foolish fancies , and deceivings wherewith they sport themselves : may we not see such every day ? persons walking in the vanities and wayes of this world , yet boasting of their sense of the love of God ; shall we believe them ? vve must not then believe truth its selfe ; and hovv vvofull then , must their condition needs be ? 4. A 4th season , is a season of selfe confidence ; then usually Temptation is at hand . The case of Peter is cleare unto this : I will not deny thee ; though all men should deny thee , I will not : though I vvere to dye for it , I vvould not doe it . This said the poore man , vvhen he stood on the very brinke of that temptation , that cost him in the issue , such bitter teares . And this taught him so far to knovv himselfe all his dayes , and gave him such acquaintance with the state of all Believers , that when he had received more of the spirit and of power , yet he had lesse of confidence , and saw it was fit that others should have so also ; And therefore perswades all men to passe the time of their sojurning here in feare , 1 Pet. 1. 17. Not to be confident and high , as he was , lest , as he did , they fall . At the first triall he compares himselfe with others , & vaunts himselfe above them ; though all men should forsake thee , yet I will not ; he feares every man more than himselfe : But when our Saviour afterwards comes to him & puts him directly upon the comparison , Simon Peter lovest thou me , more than these , Joh. 21. 15. he hath done comparing himselfe with others , and only cryeth Lord thou knowest that I love thee : He will lift up himselfe above others no more . Such a season oftentimes falls out . Temptations are abroad in the world , false doctrines , with innumerable other allurements & provocations ; we are ready every one to be very confident , that we shall not be surprized with them : though all men should fall into these follies , yet we would not : surely we shall never goe off from our walking with God ; it is impossible our hearts should be so sottish : But sayes the Apostle , be not high minded but feare ; let him that standeth take heed lest he fall . Wouldest thou thinke that Peter , who had walked on the sea with Christ , confessed him to be the Sonne of God , been with him on the mount when he heard the voice from the excellent Glory , should at the word of a servant girle , when there was no legall inquisition after him , no processe against him , nor any one in his condition , instantly fall a cursing and sweareing that he knew him not , let them take heed of selfe-confidence who have any mind to take heed of sinne . And this is the first thing in our watching , to consider well the seasons wherein temptation usually makes its approaches to the soule , and be armed against them . And these are some of the seasons , wherein Temptations are nigh at hand . CHAP. VII . Severall acts of Watchfulnesse against Temptation proposed . Watch the heart . What it is to be watched in and about . Of the snares lying in mans naturall tempers . Of peculiar lusts . Of occasions suited to them . Watching to lay in provision against Temptation . Directions for watchfulnesse in the first approaches of Temptation . Directions after entering into Temptation . THat part of watchfulnesse against Temptation which we have considered , regards the outward meanes , occasions , and advantages of Temptation ; proceed we now to that which respects the heart its selfe , which is wrought upon , and entangled by Temptation : watching or keeping of the heart , which above all keepings we are obliged unto , comes within the compasse of this duty also ; for the right performance whereof , take these ensuing directions . 1. Let him that would not enter into Temptation labour to know his owne heart , to be acquainted with his owne spirit , his naturall frame , and temper , his Lusts and Corruptions , his naturall , sinfull , or spirituall weaknesses , that finding where his weaknesse lyes , he may be carefull to keep at a distance from all occasions of sinne . Our Saviour tells the disciples that they knew not what Spirit they were of , which under a pretence of zeale betraid them into ambition and desire of Revenge . Had they knowne it , they would have watched over themselves . David tells us , Psal. 18. 23. that he considered his waies , and kept himselfe from his iniquity , which he was particularly prone unto . There are Advantages for temptations lying oftentimes in mens naturall tempers and constitution : some are naturally gentle , facile , easy to be intreated , pliable , which though it be the noblest temper of nature , and the best and choysest ground when well broken up and fallowed for grace to grow in , yet if not watched over , will be a meanes of innumerable surprizalls , and entanglements in Temptation . Others are earthy , froward , morose ; so that envy , malice , selfishnesse , peevishnesse , harsh thoughts of others , repinings , lye at the very doore of their natures , and they can scarce step out , but they are in the snare of one or other of them : Others are passionate and the like . Now he that would watch , that he enter not into temptation , had need be acquainted with his owne naturall temper : that he may watch over the treacheries that lye in it continually ; Take heed lest you have a Jehu in you , that shall make you drive furiously , or a Jonah in you , that will make you ready to repine ; or a David , that will make you hasty in your determinations as he was often in the warmth and goodnesse of his naturall temper . He who watches not this throughly , who is not exactly kill'd in the knowledge of himselfe , will never be disintangled from one Temptation or another , all his daies . Againe ! as men have peculiar naturall tempers , which according as they are attended or mannaged , prove a great Fomes of sinne , or advantage to the exercise of Grace ; so men may have peculiar lusts or corruptions , which either by their naturall constitution or education and other prejudices , have got deep rooting and strength in them . This also is to be found out by him , who would not enter into temptation . Unlesse , he know it , unlesse his eye be alwaies on it , unlesse he observe its actings , motions , advantages , it will continually be intangling and insnaring of him . This then is our fixt direction in this kind ; labour to know thine owne frame and temper , what spirit thou art of ; what associates in thy heart Satan hath , where Corruption is strong , where Grace is weak ; what strong hold lust hath in thy naturall constitution and the like . How many have all their comforts blasted , and peace disturbed , by their naturall passion and peevishnesse ? How many are rendred uselesse in the world , by their frowardnesse and discontent ? how many are disquieted even by their owne gentlenesse and sanctity ? be acquainted then with thine owne heart , though it be deepe , search it : though it be dark , enquire into it : though it give all its distempers other names then what are their due believe it not . Were not men utter strangers to themselves , did they not give flattering titles to their naturall distempers , did they not strive rather to justify palliate or excuse the evills of their hearts , that are suited to their naturall tempers and constitutions , then to destroy them , and by these meanes keep themselves off from taking a cleare and distinct view of them ; it were impossible that they should all their daies hang in the same briers without attempt for deliverance ; uselessenesse and scandall in professors , are branches growing constantly on this root of unacquaintednesse with their owne frame and temper ; and how few are there , who will either study them themselves ; or beare with those who would acquaint them with them . 2. When thou knowest the state and condition of thy heart as to the particulars mentioned , watch against all such Occasions , Opportunities , Employments , societies , retirements , businesses , as are apt to intangle thy naturall temper , or provoke thy corruption . It may be there are some waies , some societies , some businesses , that thou never in thy life escaped'st them , but suffered'st by them , more or lesse through their sutablenesse to tice , or provoke thy Corruption . It may be , thou art in a state and condition of life , that insnares thee day by day , on the account of thy ambition , passion , discontent or the like ; if thou hast any love to thy soule , it is time for thee to awake , and to deliver thy selfe as a bird from the evill snare . Peter will not come againe in hast to the High-priests hall , nor would David walke againe in the top of his house , when he should have been in the high places of the field . But the particulars of this instance are so various , and of such severall natures in respect of severall persons , that it is impossible to enumerate them , Prov. 4. 14 , 15. Herein lyes no small part of that Wisdome , which consists in our ordering our Conversation aright . Seeing we have so litle power over our hearts , when once they meet with suitable provocations , we are to keep them asunder , as a man would do fire and the combustible parts of the house wherein he dwells . 3. Be sure to lay in provision in store , against the approaching of any Temptation . This also belongs to our watchfulnesse over our hearts . You will say , what provision is intended , and where is it to be laid up ? Our hearts , ( as our Saviour speaks are our Treasury . There we lay up whatever we have , Good or bad ; and thence do we draw it , for our use , Matth. 12. 35. It is the heart then wherein provision is to be laid up against Temptation . When an Enemy drawes nigh to a fort , or Castle to beseige and take it ; oftentimes if he find it well manned , and furnished with provision for a seige , and so able to hold out , he withdrawes and assaults it not . If Satan the Prince of this world come , and find our hearts fortified against his batteries , and provided to hold out , he not only departs , but as James saies , he flyes ; he will fly from us , Jam. 4. 7. for the provision to be laid up , it is that which is provided in the Gospell for us , Gospell provisions will do this work ; that is , keep the heart full of a sense of the love of God in Christ : this is the greatest preservative against the power of temptation in the world . Joseph had this ; and therefore on the first appearance of a temptation , he cries out ; how can I do this great evill , and sinne against God ? and there is an end of the temptation , as to him , it layes no hold on him , but departs . He was furnished with such a ready sense of the love of God ; as Temptation could not stand before , Gen. 39. 9. The love of Christ constraines us , saith the Apostle , to live to him , 2 Cor. 5. 14. and so consequently , to withstand Temptation . A man may , nay he ought to lay in provisions of the Law also ; feare of death , hell punishment , with the terror of the Lord in them . But these are farre more easily conquered then the other : Nay they will never stand alone against a vigorous assault . They are conquered in convinced persons every day : hearts stored with them , will struggle for a while , but quickly give over : But store the heart with a sense of the Love of God in Christ ; with the eternall designe of his grace , with a tast of the blood of Christ , and his Love in the shedding of it ; get a relish of the priviledges we have thereby ; our Adoption , Justification , Acceptation with God , fill the heart with thoughts of the beauty of holinesse as it is designed by Christ for the End , Issue , and effect of his death , and thou wilt in an ordinary course of walking with God , have great peace and security as to the disturbance of temptations . When men can live and plod on , in their profession , and not be able to say , when they had any living sense of the Love of God , or of the priviledges which we have in the blood of Christ ; I know not what they can have to keep them from falling into snares . The Apostle tells us , that the peace of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phi. 4. 7. shall keepe our hearts ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is a military word a garrison : and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is , shall keep as in a Garrison : Now a Garrison hath two things attending it . 1. That it is exposed to the assaaults of its enemies . 2. That safety lies in it from their attempts . It is so with our soules : They are exposed to Temptations , assaulted continually : but if there be a garrison in them , or if they be kept as in a garrison , temptation shall not enter , and consequently we shall not enter into temptation . Now how is this done ? saith he , the peace of God shall do it : what is this peace of God ? a sense of his love and favour in Jesus Christ . Let this abide in you , and it shall garrison you , against all assaults whatever : Besides , there is that in an especiall manner , which is also in all the rest of the directions ; namely that the thing its selfe lyes in a direct opposition to all the waies and meanes that Temptation can make use of to approach unto our soules . Contending to obtaine , and keep , a sense of the love of God in Christ , in the nature of it , obviates all the workings and insinuations of Temptation . Let this be a third direction then in our watching against Temptation : Lay in store of Gospell provisions , that may make the soule a defenced place , against all the assaults thereof . 4. In the first approach of any Temptation , ( as we are all tempted ) these directions following are also suited to carry on the work of watching which we are in the pursuit of . 1. Be alwaies awake , that thou may'st have an early discovery of thy Temptation ; that thou may'st know it so to be . Most men perceive not their enemy , untill they are wounded by him . Yea others may sometimes see them deeply ingaged , whilest themselves are utterly insensible ; They sleepe without any sense of danger , untill others come and awake them , by telling them that their house is on fire . Temptation in a neuter sense is not easily discoverable : namely as it denotes , such a way , or thing , or matter , as is , or may be made use of , for the ends of Temptation ; few take notice of it , untill it is too late ; and they find themselves intangled , if not wounded . Watch then to understand betimes , the snares that are laid for thee ; to understand the advantages thy enemies have against thee , before they get strength & power ; before they are incorporated with thy lusts , and have distilled poyson into thy soule . 2. Consider the ayme and tendency of the Temptation , whatever it be , and of all that are concerned in it . Those who have an active concurrence into thy Temptation , are Satan , and thy owne lusts . For thine owne lust I have manifested elsewhere what it aimes at in all its actings and enticings . It never rises up , but its intendment is the worst of evills . Every acting of it , would be a formed Enmity against God . Hence look upon it , in its first attempts , what pretences soever may be made , as thy mortall enemy ; I hate it , saith the Apostle , Rom. 7. 15. that is the working of Lust in me , I hate it ; it is the greatest enemy I have . Oh that it were killed and destroyed : Oh that I were delivered out of the power of it . Know then that in the first attempt or assault in any temptation , thy most cursed sworne enemy is at hand , is setting on thee , and that for thy utter ruine ; so that it were the greatest madnesse in the world , to throw thy selfe into his armes , to be destroyed . But of this I have spoken in my discourse of Mortification . Hath Satan any more friendly aime and intention towards thee , who is a sharer in every Temptation ? To beguile thee as a serpent , to devoure thee as a Lyon , is the friendship that he owes thee . I shall only adde that the sinne he tempts thee to against the Law , is not the thing he aymes at ; his designe lies against thy interest in the Gospell . He would make sin , but a bridg to get over to a better ground to assault thee , as to thy interest in Christ . He who perhaps will say to day thou mayst venture on sinne , because thou hast an interest in Christ ; will to morrow tell thee to the purpose , that thou hast none , because thou hast done so . 3. Meet thy temptation in its entrance with thoughts of faith concerning Christ on the Crosse : This will make it sinke before thee . Entertaine no parly , no dispute with it , if thou wouldest not enter into it . Say it is Christ that dyed , that dyed for such sins as these . This is called taking the sheild of Faith to quench the fiery darts of Satan , Ep. 6. 16. Faith doth it , by laying hold on Christ crucified , his Love therein , and what from thence he suffered for sinne . Let thy temptation be what it will ; be it unto sin , to feare or doubting for sinne , or about thy state and condition , it s not able to stand before faith lifting up the standard of the Crosse . We know what meanes the Papists , who have lost the power of faith , use to keep up the forme . They will signe themselves with the signe of the crosse ; or make aeriall Crosses , and by virtue of that worke done think to scare away the Devill . To act faith on Christ crucified , is really to signe our selves with the signe of the Crosse ; and thereby shall we overcome that wicked one , 1 Pe. 5. 9 4. Suppose the soule hath been surprized by temptation and intangled at unavvares , so that novv it is too late to resist the first entrances of it ; vvhat shall such a soule doe , that it be not plunged into it , and carried avvay vvith the povver thereof ? 1. Doe as Paul did ; beseech God againe and againe , that it may depart from thee , 2 Cor. 12. 7. and if thou abidest therein , thou shalt certainely either be specedily deliverd out of it , or receive a sufficiency of Grace not to be foyled utterly by it . Only ! as I said in part before , do not so much imploy thy thoughts about the things vvhereunto thou art tempted , vvhich oftentimes raiseth further intanglements ; but set thy selfe against the Temptation it selfe . Pray against the temptation that it may depart ; and vvhen that is taken avvay , the things themselves may be more calmely considered . 2 : Fly to Christ , in a peculiar manner , as he was tempted ; and beg of him to give thee succour in this needfull time of trouble , Heb. 2. 18. the Apostle instructs us herein : in that he hath been tempted , he is able to succour them that are tempted : this is the meanining of it ; vvhen you are tempted , and are ready to faint , vvhen you vvant succour , you must have it or you dye ; act faith peculiarly on Christ , as he vvas tempted . That is ! consider that he vvas tempted himselfe , that he suffered thereby , that he conquered all temptations , and that not merely on his ovvne account , seeing for our sakes he submitted to be tempted ; but for us : ( he conquered in , and by himselfe , but for us ) and draw , yea expect succour from him , Heb. 4. 15 , 16. lye dovvne at his feet , make thy complaint knovvne to him , begge his assistance , & it vvill not be in vaine . 3. Looke to him who hath promised deliverance : Consider that he is faithfull , and will not suffer thee to be tempted above what thou art able . Consider that he hath promised a comfortable issue of these trialls and temptations . Call all the promises to mind , of Assistance and deliverance that he hath made : ponder them in thy heart , and rest upon it , that God hath innumerable wayes that thou knowest not of , to give thee in deliverance : as , 1 He can send an Affliction , that shall mortifie thy heart unto the matter of the Temptation , whatever it be : That that which was before a sweet morsell under the tongue , shall neither have tast , or relish in it unto thee ; thy desire to it shall be killed : as was the case with David : or 2. He can by some providence alter that whole state of things , from whence thy temptation doth arise ; so taking fuell from the fire , causing it to goe out of it selfe ; as it was with the same David in the day of Battell : or , 3. He can tread down Satan under thy feet , that he shall not dare to suggest any thing any more to thy disadvantage ( the God of peace shall doe it ; ) that thou shalt heare of him no more : or 4. He can give thee such supply of Grace , as that thou mayest be freed , though not from the temptation it selfe , yet from the tendency and danger of it , as was the case with Paul : or 5. He can give thee such a comfortable perswasion of Good successe in the issue , as that thou shalt have refreshment in thy trialls , and be kept from the trouble of the temptation : As was the case with the same Paul : or 6. He can utterly remove it , and make thee a compleat Conquerour : And innumerable other wayes he hath , of keeping thee from entring into temptation , so as to be foyled by it . 4. Consider where the Temptation wherevvith thou art surprized , hath made its entrance , and by vvhat meanes , and vvith all speed make up that breach : stop that passage vvhich the waters have made to enter in at . Deale vvith thy soule like a wise Physitian ; inquire vvhen , hovv by vvhat meanes thou fellest into this distempet : and if thou findest negligence , Carelessnesse , vvant of keeping vvatch over thy flesh , to have lyen at the bottome of it , fix thy soule there ; bevvaile that before the Lord ; make up that breach , and then proceed to the vvorke that lyes before thee . CHAP. 8. The last Generall Direction , Revel. 3. 10. Watch against Temptation by constant keeping the word of Christs patience what that word is : how it is kept : how the keeping of it will keep us from the power of Temptation . The Directions insisted on , in the former chapters are such as are partly given us , in their severall particulars , up and downe the Scripture ; partly arise from the nature of the thing it selfe ; There is one Generall direction remaines , which is comprehensive of all that went before , and also addes many more particulars unto them ; This containes an approved antidote against the poyson of Temptation ; a Remedy , that Christ himselfe hath marked with a note of efficacy and successe that is given us , Revel. 3. 10. in the words of our saviour himselfe to the Church of Philadelphia . Because ( saith he ) thou hast kept the word of my patience , I will also keepe thee from the houre of temptation , which shall come upon all the world , to try them that dwell in the earth ; Christ is the same , yesterday , to day , and for ever ; as he dealt with the Church of Philadelphia , so will he deale with us ; if we keep the word of his patience , he will keepe us from the houre of Temptation . This then being a way of rolling the whole care of this weighty affaire on him who is able to beare it , it requires our peculiar consideration . And therefore , I shall first shew what it is to keep the word of Christs patience , that we may know how to performe our duty ; then how this will be a meanes of our preservation , which will establish us in the faith of Christs promise . The word of Christ , is the word of the Gospell ; The word by him revealed from the bosome of the Father . The word of the word ; the word spoken in time by the eternall word . So it is called , the word of Christ . Col. 3. 16. or the Gospell of Christ . Rom. 1. 16. 1. Cor. 9. 12. And the doctrine of Christ . Heb. 6. 1. of Christ , that is , as its Authour , Heb. 1. 1 , 2. and of him , as the chiefe subject or matter of it , 1 Cor. 1. 20. Now this word , is called the word of Christs patience , or tolerance , and forbearance , upon the account of that patience , and long suffering which in the dispensation of it , the Lord Christ exerciseth towards the world , and all persons in it ; and that both actively , and passively ; in his bearing with men , and enduring from them . 1. He is patient towards his Saints , he beares with them , suffers from them . He is patient to us-ward , 2. Pet. 3. 9 , that is , that believe . The Gospell is the word of Christs patience even to Believers . A soule acquainted with the Gospell , knowes that there is no Property of Christ rendred more glorious therein , than that of his patience ; That he should beare with so many unkindnesses , so many causelesse breaches , so many neglects of his love , so many affronts done to his Grace , so many violations of ingagements , as he doth ; it manifests his Gospell to be not only the word of his Grace , but also of his patience . He suffers also from them , in all the reproaches , they bring upon his name and wayes : and he suffers in them ; for in all their Afflictions , he is afflicted . 2. Towards his Elect , not yet effectually called . Revel. 3. 20. He stands waiting at the doore of their hearts , and knocks for an entrance . He deales with them by all meanes , and yet stands and waits , untill , his head is filled with the dew , and his lockes with the drops of the night , Cant. 5. 2. as enduring the cold and inconvenencies of the night , that when his morning is come ; he may have entrance . Oftentimes for a long season , he is by them scorned in his person , persecuted in his Saints and wayes , reviled in his word , whilest he stands at the doore , in the word of his patience , with his heart full of love towards their poore rebellious soules . 3. To the perishing world ; Hence the time of his Kingdome , in this world is called the time of his patience . Revel. 1. 9. he endures the vessels of wrath with much long suffering . Rom. 9. 22. Whilest the Gospell is administred in the vvorld , He is patient tovvards the men thereof , untill the Saints in heaven and earth are astonished , and cry out , how long ? Psal. 13. 1 , 2. Psal. 35. 17. Revel. 6. 10 ; and themselves doe mocke at him as if he vvere an Idol , 2. Pet. 3. 4. He endures from them bitter things ; in his name , wayes , worship , saints , promises , threats , all his interest of honour and love ; and yet passeth by them , le ts them alone , does them Good ; nor will he cut this way of proceeding short , untill the Gospell shall be preached no more ; patience must accompany the Gospell . Now this is the Word that is to be kept , that we may be kept from the houre of Temptation . Three things are implyed in the keeping of this Word , 1. Knowledge . 2. Valuation . 3. Obedience . 1. Knowledge , He that will keep this Word must know it , be acquainted with it ; under a foure fold Notion , 1. As a word of Grace and Mercy to save him . 2. As a word of Holinesse and Purity to sancitfy him . 3. As a word of Liberty and Power to enoble him , and set him free . 4. As a word of Consolation to support him in every Condition . 1. As a word of Grace , and Mercy able to save us : It is the power of God unto salvation , Rom. 1. 16. The Grace of God that bringeth salvation , Titus , 2. 11. The word of Grace , that is able to build us up , and to give us an inheritance among all them that are sanctified , Act. 20. 32. The word that is able to save our soules , Jam. 1. 21. When the word of the Gospell is knowne , as a word of mercy , Grace , and pardon , as the sole evidence for life , as the conveyance of an eternall inheritance ; when the soule finds it such to it selfe , it will strive to keep it . 2. As a word of Holinesse and Purity able to sanctify him ; Ye are cleane through the word I have spoken unto you , saith our Saviour , Joh. 15. 3. To that purpose is his prayer , Joh. 17. 17. He that knowes not the word of Christs patience , as a sanctifying cleansing word , in the power of it , upon his owne soule ; neither knowes it , nor keeps it . The empty profession of our daies , knowes not one step towards this duty ; and thence it is , that the most are so overborne under the power of Temptations : men full of selfe , of the world , of Fury , Ambition , and almost all unclean lusts , do yet talk of keeping the word of Christ , See 1. Pet. 1. 22. 2. Tim. 2. 19. 3. As a word of Liberty and Power , to enoble him , and set him free ; and this , not only from the guilt of sinne and wrath , for that it doth , as it is a word of Grace and mercy ; nor only from the power of sinne , for that it doth as it is a word of Holinesse ; but also from all outward respects of men , or the world , that might entangle him , or enslave him , that declares us to be Christs freemen , and in bondage unto none , Joh. 8. 32. 1. Cor. 7. 23. we are not by it , freed from due subjection unto superiours , not from any duty , not unto any sinne , 1. Pet. 2. 16. but in two respects , it is a word of freedome , liberty , largenesse of mind , power , and deliverance from Bondage . 1. In respect of Conscience , as to the worship of God , Gal. 5. 1. 2. In respect of ignoble slavish respects , unto the men , or things of the world , in the Course of our pilgrimage ; The Gospell gives a free , large , and noble Spirit in subjection to God , and none else ; There is administred in it , a spirit not of feare , but of power , and of love , and of a sound mind , 2 Tim. 1. 7. A mind in nothing terrified , Phil. 1. 28. not swayed with any by respect whatever ; There is nothing more unworthy of the Gospell , then a mind in bondage to persons , or things prostituting its selfe to the lusts of men , or affrightments of the world . And he that thus knowes the word of Christs patience , really and in power , is even thereby freed from innumerable , from unspeakable Temptations . 4. As a word of Consolation to support him in every condition ; and to be a full portion in the want of all , that is a word attended with Joy unspeakable and full of Glory ; it gives supportment , reliefe , refreshment , satisfaction , peace , consolation , joy , boasting , Glory , in every Condition whatever ; Thus to know the word of Christs patience , thus to know the Gospell , is the first part , and it is a great part of this condition of our preservation from the houre , and power of Temptation . 2. Valuation of what is thus knowne , belongs to the keeping of this word , that is to be kept as a Treasure , 2 Tim. 1. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that excellent depositum ( that is the word of the Gospell ) keep it , ( saith the Apostle ) by the Holy Ghost ; And , hold fast the faithfull word , Tit. 1. 9. It is a Good Treasure , a faithfull word , hold it fast . It is a word that comprizes the whole interest of Christ in the world . To value that as our chiefest treasure , is to keep the word of Christs patience . They that will have a regard from Christ in the time of Temptation , are not to be regardlesse , of his Concernments . 3. Obedience , personall Obedience , in the Universall observation of all the commands of Christ , is the keeping of his Word , Joh. 14. 15. Close adherence unto Christ , in Holinesse , and universall Obedience , then when the opposition , that the Gospell of Christ doth meet withall in the world , doth render it signally the word of his patience , is the life and soule of the Duty required . Now all these are to be so managed , with that intention of mind and spirit , that care of heart , and diligence of the whole person , as to make up a keeping of this word ; which evidently includes all those Considerations . We are arrived then to the summe of this safeguarding Duty ; of this Condition of freedome from the power of Temptation ; He that having a due acquaintance with the Gospell , in its Excellencies , as to him , a word of Mercy , Holinesse , Liberty and Consolation , values it , in all its Concernments as his choisest and only Treasure ; makes it his businesse , and the work of his life , to give himselfe up unto it in universall obedience , then especially , when Opposition , and Apostacy put the patience of Christ to the utmost , he shall be preserved from the houre of Temptation . This is that which is comprehensive of all that went before ; and is exclusive of all other waies for the obtaining of the End proposed ; nor let any man think without this , to be kept one houre from entring into Temptation ; where ever he failes there Temptation enters . That this will be a sure preservative may appeare , from the ensuing Considerations . 1. It hath the Promise of Preservation , and this alone hath so . It is solemnly promised in the place mentioned to the Church of Philadelphia on this account . When a great triall and Temptation was to come on the world , at the opening of the seventh seale , Rev. 7. 3. a caution is given for the preservation of Gods sealed ones , which are described to be those , who keep the word of Christ : for the promise is , that it should be so . Now in every promise there are three things to be considered . 1. The faithfulnesse of the Father who gives it . 2. The Grace of the Son which is the matter of it . 3. The power and efficacy of the Holy Ghost which puts the promise in Execution . And all these are ingaged for the preservation of such persons from the houre of Temptation . 1. The faithfulnesse of God , accompanyeth the promise . On this account is our deliverance laid , 1 Cor. 10. 13. Though we be tempted , yet we shall be kept from the houre of Temptation ; it shall not grow too strong for us . What comes on us , we shall be able to beare ; and what would be too hard for us , we shall escape . But what security have we hereof ? even the faithfulnesse of God ; God is faithfull who will not suffer you &c. And wherein is God's faithfulnesse seen and exercised ? He is faithfull that promised , Heb. 10. 23. His faithfulnesse consists in his discharge of his promises . He abideth faithfull , he cannot deny himselfe , 2 Tim. 2. 13. so that by being under the promise , we have the faithfulnesse of God ingaged for our preservation . 2. There is in every promise of the Covenant the Grace of the Son ; that is the subject matter of all promises . I will keep thee , how ? by my Grace with thee : so that what Assistance the Grace of Christ can give to a soule that hath a right in this promise , in the houre of Temptation , it shall enjoy it . Pauls Temptation grew very high ; it was likely to have come to its prevalent houre : He beseeches the Lord , ( that is the Lord Jesus Christ ) for help , 2 Cor. 12. 8. and receives that answer from him , my Grace is sufficient for thee ; vers. 9 : That it was the Lord Christ and his Grace , with whom he had peculiarly to do , is evident from the close of that verse ; I will glory in my infirmity , that the power of Christ may rest upon me ; or the efficacy of the Grace of Christ in my preservation , be made evident , So Heb. 2. 18. 3. The Efficacy of the spirit , accompanyeth the promises . He is called the Holy Spirit of promise ; not only , because he is promised by Christ , but also , because he effectually makes Good the promise , and gives it accomplishment in our soules . He also then is ingaged to preserve the soule walking according to the rule laid downe : See Isai. 59. the last . Thus where the promise is , there is all this assistance ; the faithfulnesse of the father , the Grace of the Son , the power of the Spirit ; all are ingaged in our preservation . 2. This constant universall keeping of Christs word of Patience , will keep the heart and soule in such a frame as wherein no prevalent Temptation , by virtue of any advantages whatever , can seize upon it , so as totally to prevaile against it . So David prayes , Ps. 25. 21. Let integrity preserve me . This integrity and uprightnesse , is the old-Testament-keeping the word of Christ , universall close walking with God . Now how can they preserve a man ? why by keeping his heart in such a frame , so defended on every side , that no evill can approach or take hold on him . Faile a man in his integrity , he hath an open place for temptation to enter , Isa. 57. 21. To keep the word of Christ , is to do it universally , as hath been shewed ; This exercises Grace in all the faculties of the soule ; & compasses it with the whole armour of God : The understanding is full of light , the Affections of Love and holinesse ; let the Wind blow from what quarter it will , the soule is fenced and fortified ; Let the enemy assault when , or by what meanes he pleaseth , all things in the soule of such an one are upon the guard : How can I do this thing and sinne against God , is at hand , Especially , upon a twofold account , doth deliverance and security arise from this hand . 1. By the Mortification of the heart unto the matter of Temptations . The prevalency of any Temptation arises from hence ; that the heart is ready to close with the matter of it . There are Lusts within , suited to the proposalls of the world or Satan without . Hence James resolves all Temptations into our owne lusts . Ch. 1. 14. because either they proceed from , or are made effectuall by them as hath been declared . Why doth terror , or threates turne us aside , from a due constancy in the performance of our duty ? is it not because there is unmortified carnall feare abiding in us , that tumultuates in such a season ? why is it that the Allurements of the world , and compliances with men entangle us ? is it not because our affections are entangled with the things and considerations proposed unto us ? Now keeping the word of Christs patience , in the manner declared , keeps the heart mortified to these things , and so it is not easily entangled by them . Saith the Apostle , Gal. 2. 20. I am crucified with Christ , he that keeps close to Christ , is crucified with him ; and is dead to all the desires of the flesh and the world : as more fully ; Chap. 6. 14. Here the match is broken , and all love , entangling love dissolved . 1. The heart is crucified to the world , and all things in it . Now the matter of all temptations almost is taken out of the world ; the men of it , or the things of it make them up . As to these things saies the Apostle I am crucified to them : ( And it is so with every one , that keeps the word of Christ , my heart is mortified unto them ; I have no desire after them ; nor affection to them , nor delight in them : and they are crucified unto me . The Crownes , Glories , Thrones , pleasures , profits , of the world , I see nothing desirable in them ; the lusts , sensuall pleasures , Love , respects , honours of men , name and reputation among them , they are all as a thing of nought ; I have no value , nor estimation of them . This soule is safeguarded from assaults of manifold Temptations . When Achan saw the Goodly Babilonish garment , and two hundred shekells of silver , and a wedge of Gold ; first he coveted them , then he took them , Joh. 7. 21. Temptation subtilly spreads the Babilonish garment of favour , praise , peace , the silver of pleasure , or profit , with the golden Contentmens of the flesh , before the eyes of men ; if now there be that in them alive , unmortified , that will presently fall a coveting , let what feare of punishment will ensue , the heart or hand , will be put forth unto iniquity . Herein then lyes the security of such a frame , as that described ; it is alwaies accompanied with a mortified heart ; crucified unto the things that are the matter of our Temptations ; without which it is utterly impossible , that we should be preserved one moment when any temptation doth befall us . If liking , and love of the things proposed , insinuated , commended in the temptation , be living and active in us , we shall not be able to resist and stand . 2. In this frame the heart is filled with better things , and their Excellency ; so farre as to be fortified against the matter of any Temptation . See what Resolution this puts Paul upon : Phil. 3. 8. All is losse and dung to him . Who would go out of his way , to have his armes full of losse and dung ? and whence is it , that he hath this estimation of the most desirable things in the world ? it is from that deare estimation he had of the Excellency of Christ ; so vers. 10. When the soule is exercised to Communion with Christ , and to walking with him : he drinks new wine , and cannot desire the old things of the world , for he saies the new is better . He tasts every day how gracious the Lord is , and therefore longs not after the sweetnesse of forbidden things , which indeed have none . He that makes it his businesse to eate daily of the tree of life , will have no appetite unto other fruit , though the Tree that bare them seeme to stand in the middest of Paradise . This the spouse makes the meanes of her preservation ; even the Excellency which by daily Communion , shee found in Christ and his Graces , above all other desirable things . Let a soule exercise it selfe to Communion with Christ , in the good things of the Gospell , pardon of sinne , fruits of holinesse , hope of Glory , peace with God , joy in the Holy Ghost , dominion over sinne , and he shall have a mighty preservative against all Temptations . As the full soule loatheth the honey comb ; a soule filled with carnall , earthly , sensuall contentments finds no rellish nor savour in the sweetest spirituall things ; so he that is satisfied with the kindnesse of God , as with marrow and fatnesse , that is every day entertained at the banquet of wine , wine upon the lees , and well refined , hath an holy contempt of the baits and allurements that lye in prevailing temptations , and is safe . 3. He that so keeps the word of Christs patience , is alwaies furnished with preserving Considerations and preserving Principles : morall and reall advantages of preservation . 1. He is furnished with preserving Considerations , that powerfully influence his soule in his walking diligently with Christ : Besides the sense of duty which is alwaies upon him , he considers , 1. The concernment of Christ , whom his soule loves in him and his carefull walking . He considers that the presence of Christ is with him , his eye upon him , that he ponders his heart and waies , as one greatly concerned in his deportment of himselfe , in a time of triall . So Christ manifests himselfe to do , Revel. 2. 19 , 20. I consider all ; what is acceptable , what to be rejected : He knowes that Christ is concerned in his honour , that his name be not evill spoken of by reason of him ; that he is concerned in love to his soule ; having that designe upon him to present him holy and unblameable and unreproveable in his sight , Col. 1. 22. and his spirit is grieved where he is interrupted in this work ; concerned on the account of his Gospell , the progresse and acceptation of it in the world ; its beauty would be slurred , its good things reviled , its progresse stopped , if such an one be prevailed against ; concerned in his love to others , who are grieveously scandalized , and perhaps ruined by the miscarriages of such . When Hymeneus and Philetus fall , they overthrow the faith of some , and saies such a soule then , who is exercised to keep the word of Christs patience , when intricate , perplexed , intangling temptations , publique , private , personall , do arise ? shall I now be carelesse , shall I be negligent , shall I comply with the world , & the wayes of it ? oh what thoughts of heart hath he concerning me , whose eye is upon me ? shall I contemne his honour , despise his love , trample his Gospell in the mire under the feet of men , turne aside others from his ways ? shall such a man as I fly , give over resisting ? it cannot be . There is no man who keeps the word of the patience of Christ , but is full of this soul pressing consideration ; it dwells on his heart and spirit , and the love of Christ constraines him so to keep his heart and waies , 2 Cor. 5. 10. 2. The great consideration of the Temptations of Christ in his behalfe , and the conquest he made in all assaults for his sake , and his Good , dwell also on his spirit . The Prince of this world came upon him , the Glory of this world was shewed unto him , every thing in earth or hell , that hath either allurement or affrightment in it , was proposed to him , to divert him from the worke of mediation , which for us he had undertaken : this whole life he calls the time of his temptation : but he resisted all , conquered all , and is become a captaine of Salvation to them that obey him . And , saies the Soule , shall this Temptation , these arguings , this plausible pretence , this sloth , this selfe love , this sensuality , this baite of the world , turne me aside , prevaile over me , to desert him who went before me , in the waies of all temptations that his holy nature was obnoxious unto , for my Good ? 3. Dismall thoughts of the losse of love , of the smiles of the countenance of Christ , do also frequently exercise such a soul . He knowes what it is to enjoy the favour of Christ , to have a sense of his Love , to be accepted in his approaches to him , to converse with him ; and perhaps hath been sometimes at some losse in this thing , and so knowes also , what it is to be in the dark , distanced from him . See the deportment of the spouse in such a case , Cant. 3. 4. when she had once found him again ; she holds him , she will not let him go , she will loose him no more . 2 He that keeps the word of Christs patience , hath preserving principles , whereby he is acted . Some of them may be mentioned . 1 First , In all things he lives by faith , and is acted by it in all his waies . Gal. 2. 20. Now upon a twofold account hath faith , when improved , the power of preservation from Temptation annexed unto it . 1 Because it empties the soule of its own wisdome , understanding and fulnesse , that it may act in the wisdome and fulnesse of Christ . The only advice for preservation in trials and temptations lies in that of the wise man : Prov. 3. 5. Trust in the Lord with all Thine heart , and leane not to thine own understanding . This is the worke of faith : it is faith ; it is to live by faith . The great failing of men in trialls , is their leaning to , or leaning upon , their owne understanding and counsell . What is the issue of it , Job . 18. 7. The steps of his strength shall be straightned , and his owne Counsell shall cast him downe . First he shall be entangled , and then cast downe ; and all by his own counsell , untill he come to be ashamed of it , as Ephraim was , Hos. 10. 6. When ever in our trials , we consult our own understandings , hearken to selfe reasonings , though they seeme to be good and tending to our preservation , yet the principle of living by faith is stifled , and we shall in the issue be cast down by our own counsels ; Now nothing can empty the heart of this selfefullnesse , but Faith , but living by it , but , not living our selves , but having Christ live in us , by our living by Faith on him . 2. Faith making the soule poore , empty , helplesse , destitute in its selfe , ingages the heart , will , and power of Jesus Christ , for Assistance , of which I have spoken more at large elsewhere . 2. Love to the Saints , with care that they suffer not upon our account , is a great preserving principle in a time of Temptations and trialls . How powerfull this was in David , he declares in that earnest prayer , Psal. 69. 6. Let not them that wait on thee , O Lord God of Hosts , be ashamed for my sake , let not those that seeke thee be confounded for my sake , O God of Israel . O let not me so miscarry , that those for whom I would lay downe my life , should be put to shame , be evill spoken of , dishonoured , reviled , contemned , on my account , for my failings . A selfish soule , whose love is turned wholly inwards , will never abide in a time of triall . Many other Considerations and Principles , that those who keep the word of Christ's patience in the way and manner before described are attended withall , might be enumerated , but I shall content my selfe to have pointed at these mentioned . And will it now be easy to determine , whence it is that so many in our dayes , are prevailed on , in the time of trial : that the houre of temptation comes upon them , and beares them downe , more or lesse before it ? is it not because amongst the great multitude of Professors , that we have , there are few that keep the word of the patience of Christ ? if we wilfully neglect , or cast away our interest in the promise of preservation , is it any wonder , if we be not preserved ? There is an houre of Temptation come upon the world , to try them that dwell therein : it variously exerts its power and efficacy ; there is not any way , nor Thing , wherein it may not be seene acting and putting forth it selfe , in worldlinesse , in sensuality , in loosenesse of conversation , in neglect of spirituall duties , private , publicke , in foolish , loose , diabolicall opinions , in haughtinesse and ambition ; in envy and wrath , in strife and debate , revenge , selfishnesse , in Atheisme and contempt of God , doth it appeare . They are but branches of the same root , bitter streames of the same fountaine , cherished by peace , prosperity , security , apostasies of Professors & the like ; & alasse how many do dayly fall under the power of this Temptation , in generall ? how few keep their garments girt about them , and undefiled ? and if any urging particular Temptation , befall any , what instances almost have we of any that escape ? may we not describe our condition , as the Apostle that of the Corinthians in respect of an outward visitation ; some are sick , and some are weake , and many sleep ; some are wounded , some defiled , many utterly lost ▪ What is the spring and fountaine of this sad condition of things ? is it not , as hath been said ; we doe not keep the word of Christ's patience in universall close walking with him ; and so lose the benefit of the promise given & annexed thereunto . Should I goe about to give instances of this thing ; of Professors coming short of keeping the word of Christ , it would be a long worke . These 4 heads would comprise the most of them . 1. Conformity to the world , which Christ hath redeemed us from , almost in all things , with joy and delight ; in promiscuous compliances with the men of the world . 2. Neglect of duties which Christ hath enjoined , from close meditation to publick ordinances . 3. Strife , variance , and debate among our selves , woefull judging and despising one another , upon account of things forraigne to the bond of Communion that is between the Saints . 4. Selfe-fulnesse as to principles , and selfishness as to ends . Now where these things are , are not men carnall ? is the word of Christs patience effectuall in them ? shall they be preserved ? they shall not . Would you then be preserved , and kept from the hour of temptation ; would you watch against entring into it , as deductions from what hath been delivered in this Chapter : take the ensuing Cautions . 1 Take heed of leaning on deceitfull assistances ; as 1 your owne Counsells , understandings , reasonings , though you argue in them never so plausibly in your own defence , they will leave you , betray you ; when the temptation comes to any height , they will all turne about , and take part with your enemy , and plead as much for the matter of the temptation whatever it be , as they pleaded against the end and issue of it before . 2 The most vigorous actings by prayer , fasting , & other such meanes against that particular lust , corruptiō , temptation , wherewith you are exercised , & have to do . This will not avail you , if in the mean time there be neglects , on other accounts . To hear a man wrestle , cry , contend as to any particular of Temptation , and immediatly fall into wordly waies , worldly compliances , loosenesse , and negligence in other things ; it is righteous with Jesus Christ to leave such an one to the hour of temptation . 3 The generall security of Saints perseverance , and preservation from totall Apostasy . Every security that God gives us , is good in its kind , and for the purpose for which it is given to us ; but when it is given for one end , to use it for another , that is not good or profitable . To make use of the generall assurance of preservation from totall Apostasy , to support the spirit in respect of a particular temptation , will not in the issue advantage the soule ; because notwithstanding that , this or that temptation may prevaile . Many releive themselves with this , untill they find themselves in the depth of perplexities . 1 Apply your selves to this great preservation of faithfull keeping the word of Christs patience in the middest of all trialls and temptations . 2 In particular , wisely cōsider wherein the word of Christs patiēce is most likely to suffer in the daies wherein we live , and the seasons that passe over us , & so vigorously set your selves to keep it in that particular , peculiarly . You will say , how shall we know wherein the word of Christs patience in any season is like to suffer ? I answer : consider what workes he peculiarly performes in any season , and neglect of his word in reference to them , is that wherein his word is like to suffer . For instance ; the workes of Christ , wherein he hath been peculiarly ingaged in our daies and seasons , seeme to be these . 1 The powring of contempt upon the great men and great things of the world , with all the enjoyments of it . He hath discovered the nakednesse of all earthly Things , in overturning , overturning , overturning both men , and things , to make way for the things that cannot be shaken . 2. The owning of the Lot of his own inheritance in a distinguishing manner , putting a difference between the precious and the vile , and causing his people to dwell alone , as not reckoned with the nations . 3. In being nigh to faith and prayer , honouring them above all the strength and counsels of the sons of men . 4. In recovering his Ordinances and institutions from the carnall administrations that they were in bondage under by the lusts of men , bringing them forth in the beauty and the power of the spirit . Wherein then in such a season must lie the peculiar neglect of the word of Christs patience ? is it not in setting a value on the world and the things of it , which he hath stained and trampled under foot ? is it not in the slighting of his peculiar lot , his people , and casting them into the same considerations with the men of the world ? is it not in leaning to our own counsels and understandings ? is it not in the defilement of his ordinances , by giving the outward court of the Temple to be trod upon by unsanctified persons . Let us then be watchfull , and in these things keep the word of the patience of Christ , if we love our own preservation . 5. In this frame urge the Lord Jesus Christ with his blessed promises , with all the considerations that may be apt to take and hold the king in his galleries , that may worke on the heart of our blessed and mercifull High Priest , to give sutable succour at time of need . CHAP. IX . A Generall exhortation to the Duty prescribed . HAving thus passed through the Consideration of the duty of watching , that we enter not into temptation , I suppose I need not adde motives to the observance of it . Those who are not moved by their own sad experiences , nor the importance of the duty , as laid down in the entrance of this discourse , must be left by me to the farther patience of God . I shall only shut up the whole with a generall Exhortation to them , who are in any measure prepared for it , by the Consideration of what hath been spoken . Should you go into an hospitall , and see many persons lying sick and weak , sore and wounded , with many filthy diseases and distempers , and should enquire of them , how they fell into this condition , and they should all agree to tell you , such , or such a thing was the occasion of it ; by that I got my wound saies one , and my disease saies another ; would it not make you a little carefull how , or what you had to do with that thing or place ? surely it would . Should you go to a dungeon , and see many miserable creatures bound in chaines for an approaching day of execution , and inquire the way and means whereby they were brought into that condition , and they should all fix on one and the same thing , would you not take care to avoid it ? The case is so with entring into temptation : ah ! how many poor , miserably , spiritually , wounded soules have we every where ? one wounded by one sin , another by another ; one falling into filthinesse of the flesh , another of the spirit : aske them nowhow they cameinto this state and condition ; they must all answer , alas ! we entred into temptation , we fell into cursed snares and intanglements , and that hath brought us into the woefull condition you see . Nay if a man could look into the dungeons of hell , and see the poor damned soules that lie bound in chaines of darknesse , and hear their cries : what would he be taught ? what do they say ? are they not cursing their Tempters , and the Temptations that they entred in ? and shall we be negligent in this thing ? Salomon tells us , that the simple one that followes the strange woman , knows not that the dead are there , that her house inclineth to death , and her paths to the dead : ( which he repeats 3 times ) and that is the reason , that he ventures on her snares . If you knew what hath been done by entring into temptation , perhaps you would be more watchfull and carefull . Men may think that they shall do well enough notwithstanding ; but can a man take fire in his bosome , and his cloathes not be burnt , can one goe upon hot coales , and his feet not be burnt , Prov. 7. 27. 28. No such thing : men come not off their temptation without wounds , burnings , and scars . I know not any place in the world where there is more need of pressing this exhortation than in this place : Go to our severall Colledges , enquire for such and such young men ; what is the answer in respect of many ? ah ! such an one was very hopefull for a season , but he fell into ill company & he is quite lost . Such an one had some good beginning of Religion , we were in great expectation of him , but he is fallen into temptation : And so in other places ; such an one was usefull and humble , adorned the Gospell , but now he is so wofully intangled with the world , that he is growne all selfe , hath no sap nor favour ; such an one was humble and zelous , but he is advanced and hath lost his first love and wayes : oh how full is the world , how full is this place , of these wofull examples : to say nothing of those innumerable poore creatures who are fallen into temptation by delusions in Religion . And is it not time for us to awake , before it be too late ; to watch against the first risings of sin , the first attempts of Satan , and all wayes whereby he hath made his approaches to us , be they never so harmelesse in thēselves . Have we not experience of our weaknesse , our folly , the invincible power of temptation when once it is gotten within us . As for this duty that I have insisted on , take these considerations : 1. If you neglect it , it being the only means prescribed by our Saviour , you will certainly enter into temptation , and as certainly fall into sinne : flatter not your selves ; some of you are old Disciples , have a great abhorrency of sinne ; you thinke it impossible you should ever be seduced so , and so : but , let him ( who ever he be ) that standeth take heed lest he fall : it is not any grace received , it is not any experience obtained , it is not any resolution improved , that will preserve you from any evill , unlesse you stand upon your watch : what I say to you , sayes Christ , I say to all ; watch . Perhaps you may have had some good successe for a time , in your carelesse frame : but awake , admire God's tendernesse and patience , or evill lyes at the doore . If you will not performe this duty , who ever you are , one way or other , in one thing or other , spiritual or carnall wickednesse , you will be tempted , you will be defiled , and what will be the end thereof ? Remember Peter . 2. Consider that you are alwayes under the eye of Christ , the great Captaine of our salvation , who hath enjoyned us to watch thus , & pray that we enter not . What thinke you are the thoughts , & what the heart of Christ , when he sees a Temptation hastening towards us , a storme rising about us , and we are fast asleep ? doth it not grieve him , to see us expose our selves so to danger , after he hath given us warning upon warning ? Whilest he was in the dayes of his flesh , he considered his temptation whilest it was yet coming and armed himselfe against it : the Prince of this world cometh , sayes he , but he hath no part in me . And shall we be negligent under his eye ? do but think that thou seest him coming to thee , as he did to Peter when he was asleep in the garden , with the same reproof , what ! canst thou not watch one houre ? would it not be a grief to thee to be so reproved , or to heare him thundring against thy neglect from heaven , as against the Church of Sardis , Revel. 3. 2. 3. Consider that if thou neglect this duty , and so fall into temptation , which assuredly thou wilt do , that when thou art intangled , God may withall bring some heavy affliction or judgment upon thee , which by reason of thy intanglement , thou shalt not be able to look on any otherwise , than as an evidence of his anger & hatred : & than what wilt thou do with thy temptation and affliction together ? All thy bones will be broken , and thy peace and strength will be gone in a moment . This may seeme but as a noyse of words for the present , but if ever it be thy condition , thou wilt find it to be full of woe and bitternesse . Oh then let us strive to keep our spirits unintangled , avoiding all appearance of evill , and all wayes leading thereunto : especially all waies , businesses , societies , and imployments that we have already found disadvantageous to us . FINIS . Notes, typically marginal, from the original text Notes for div A90277e-1150 a Heb. 2. 9. Gal. 3. 13. 2 〈◊〉 . 5. 21. Gen. 22. 12. Mat. 4. 8 ▪ Notes for div A90277e-6240 Heb. 2. 52. Gen. 12. 12 , 13. Gen. 20. 2 Rom. 6. 1 , 2. Notes for div A90277e-15140 Mortification of sin in Believer . Notes for div A90277e-16950 2 Cor. 4. 6. 
A45313	----	Satans fiery darts quenched, or, Temptations repelled in three decades : for the help, comfort, and preservation of weak Christians in these dangerous times of errour and seduction / by I.H. ... Hall, Joseph, 1574-1656. 1647 Approx. 277 KB of XML-encoded text transcribed from 193 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45313 Wing H410A ESTC R34452 14444085 ocm 14444085 102348 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 0 1.0 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 1, no. A45313) Transcribed from: (Early English Books Online ; image set 102348) Images scanned from microfilm: (Early English books, 1641-1700 ; 1060:5) Satans fiery darts quenched, or, Temptations repelled in three decades : for the help, comfort, and preservation of weak Christians in these dangerous times of errour and seduction / by I.H. ... Hall, Joseph, 1574-1656. [32], 352 p., [1] leaf of plate : port. Printed by M. F. for N. Butter ... London : 1647. Includes portrait frontispiece. Imperfect: pages stained and with print show-through. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.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. 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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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temptation. Theology, Practical. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion VERA EFFIGIES-REVERENDI DO NI IOSEPHI HALL NORWICI EPIS COPI . This Picture represents the Forme , where dwells A Mind , which nothing but that Mind excells . There 's Wisdome , Learning , Witt ; there Grace & Love Rule over all the rest : enough to prove , Against the froward Conscience of this Time , The Reverend Name of BISHOP is no Crime . W. M. scul●●it 〈◊〉 〈◊〉 portrait of Joseph Hall SATANS FIERY DARTS QUENCHED , OR , TEMPTATIONS REPELLED . In three DECADES . For the help , comfort , and preservation of weak Christians in these dangerous times of Errour and Seduction . By I. H. D. D. B. N. LONDON , Printed by M. F. for N : Butter . And are to be sold in Pauls Church-yard at the Bishops-head and Golden-Lyon , and in Corn-hill by N. Brooks . 1647. To the Christian Reader Grace and Peace . SOme few months are past , since a worthy and eminent Divine from the West ( once part of my charge ) earnestly moved mee to undertake this taske of Temptations , seconding his Letters with the lines of a deare intercessour from those parts ; Upon the first view , I sleighted the motion ; returning only this answer ; That I remembred this work , was already so compleatly performed by the reverend , and learned M r Downame , in his Christian warfare , as that who so should meddle with this subject , should but seem to gleane after his sickle : But when I had sadly considered the matter ; my second thoughts told me that there is no one point of Divinity , wherein many pens have not profitably laboured in severall formes of discourse : and that the course which I was solicited unto , was in a quite different way of Tractation ; namely , to furnish my fellow-Christians with short and punctuall answers to the particular suggestions of our great enemy ; and that our deplored age had rifely yeelded publicke Temptations of Impiety , which durst not looke forth into the world in those happy daies ; I was thereupon soon convinced in my selfe , how usefull and beneficiall such a Tractate might be to weak soules ; and embraced the motion as sent from God ; whose good hand I found sensibly with me in the pursuance of it ; I therefore cheerfully addressed my self to the work ; wherein what I have assaied or done , I humbly leave to the judgement of others ; with onely this ; that if in this Treatise my decrepit hand can have let fall any thing that may be to the service of Gods Church , to the raising up of drooping hearts , to the convincing of blasphemous errours , to the preventing of the dangerous insinuations of wickednesse , I desire to be thankfull to my good God , whose grace hath been pleased to improve those few sands that remaine in my glasse to so happy an advantage : That God , the father of all mercies fetch from these poor labours of his weake servant , much glory to his own name , and much benefit to the souls of his people . And may the same God be pleased to stir up the hearts of all his faithfull ones , that shall ( through his goodnesse ) receive any help by these wel-meant indeavours , to interchange their prayers with and for me , the unworthiest of his Ministers , that I may finish the small remainder of my course with joy . Amen . From my Cottage at Higham near Norwich , Feb. 12. 1646. A List of the hellish Temptations here Repelled . I. DECADE . I. Temptation FOolish sinner , thou leanest upon a broken reed whiles thou reposest all thy trust in a crucified Saviour . Pag. 1. II. Temptation Still thou hast upon all occasions recourse to the Scriptures as some divine Oracles , and think'st thou maist safely build thy soule upon every text of that written word , as inspired from heaven , whereas indeed this is nothing but an humane devise to keep men in awe , and never came nearer heaven then the braines of those Politicians that invented it . p. 17. III. Temptation Art thou so sottish to suffer thy understanding to be captivated to ( I know not what ) divine authority , proposing unto thee things contrary to sense and reason , and therfore absurd and impossible ? Be thou no other then thy self , a Man : and follow the light and guidance of that which makes thee so , right Reason , and whatsoever disagrees from that , turn it off as no part of thy beliefe , to those superstitious bigots which are willing to lose their reason in their faith , and to bury their braines in their heart . p 29. IV. Temptation In how vain and causelesse awe art thou held , of dangers threatned to thy soule ; and horrors of punishment after this life ; whereas these are nothing but politique bugs , to affright simple , and credulous men ? Sinne freely man ; and feare nothing ; Take full scope to thy pleasures ; After this life there is nothing ; The soule dies together with the body , as in brute creatures ; There is no further reckoning to bee made . p. 40. V. Temptation Put case that the soul after the departure from the body , may live ; but art thou so foolishly credulous , as to beleeve that thy body , after it is moldred into dust , and resolved into all its elements , having passed through all the degrees of putrefaction , and annihilation shall at last return to it selfe again , and recover the former shape and substance ? Dost thou not apprehend the impossibility of this so absurd assertion ? p. 54. VI. Temptation If the soule must live , and the body shall rise , yet what needst thou affright thy selfe with the terrors of an universall judgement ? Credulous soule , when shall these things be ? Thou talkst of an awfull Iudge , but where is the promise of his comming ? These sixteen hundred years hath he been look't and yet he is not come ; and when will he ? p. 69. VII . Temptation If there must be a resurrection , and a judgement , yet God is not so rigid an Exactor , as to call thee to account for every petty sin ; Th●se great Sessions are for haynous malefactors : God is too mercyfull to condemne thee for small offences : Be not thou too rigorous to thy self , in denying to thy selfe the pleasure of some harmlesse sinnes . p. 83. VIII . Temptation What a vaine imagination is this wherewith thou pleasest thy self ; that thy sins are discharged in another mans person ; that anothers righteousnesse should be thine ; that thine offence should be satisfied by anothers punishment . Tush , they abuse thee that perswade thee God is angry with mankind which he loves and favours ; or that his anger is appeased by the bloudy satisfaction of a Saviour ; and that thou standest acquitted in heaven by that which another hath done and suffered : These are fancies not fit to find place in the heads of wise men . p. 91. IX . Temptation How confidently thou buildest upon a promise ; and if thou have but a word for it , mak'st thy selfe sure of any blessing ; Whereas thou mayst know that many of those promises which thou accountest sacred and divine , have sbrunk in the performance . How hath God promised deliverance to those that trust in him , yet how many of his faithfull servants have mis-carried ? What liberall promises hath he made of provision for those that wait upon him ; yet how many of them have miserably perished in want ? p. 100. X. Temptation Thou art more nice then needs ; your Preachers are too strait-laced in their opinions ; and make the way to heaven narrower then God ever meant it : Tush , man ; thou maist be saved in any religion , Is it likely that God will be so cruell as to cast away all the world of men in the severall varieties of their professions ; and save onely one poor handfull of Reformed Christians ; Away with these scruples ; A generall Beliefe and a good meaning will serve to bring thee to heaven without these busie disquisitions of the Articles of faith . p. 114. II. DECADE . I. Temptation WEre it for some few sins of ignorance or infirmity , thou might'st hope to find place for mercy ; but thy sins are , as for multitude innumerable , so for quality , haynous . presumptuous , unpardonable ; With what face canst thou look up to heaven and expect remission from a just God ? p. 127. II. Temptation Alas poor man , how willing thou art to make thy self beleeve that thou hast truly repented ; whereas this is nothing , but some dump of melancholy , or some relenting of nature , after too much expence of spirits , or some irksome discontentment after a satiety , and wearinesse of pleasure ; or some slavish shrinking in upon the expectation of a lash ; True penitence is a spirituall businesse , an effect of that grace which was never incident into thy bosome . p. 138. III. Temptation Thou hast small reason to beare thy selfe upon thy repentance ; it is too sleight ; seconded with too many relapses ; too late to yeeld any true comfort to thy soule . p. 145. IV. Temptation Tush , what dost thou please thy selfe with these vaine thoughts ; If God cared for thee , couldst thou be thus miserable ? p 155. V. Temptation Foolish man ! how vainly dost thou flatter thy self in calling that a chastisement , which God intends for a judgment ; in mistaking that for a rod of fatherly correction which God lays on , as a scourge of just anger and punishment . p. 165. VI. Temptation Away with these superstitious feares , and needless scruples , wherewith thou fondly troublest thy selfe ; as if God that sits above in the circle of heaven ▪ regarded these poor businesses that are done upon earth , or cared what this man doth , or that man suffereth : Dost thou not see that none prosper so much in the world as those that are most noted for wickednesse ? & dost thou se any so miserable upon earth as the holiest ? Could it be thus , if there were a providence that over-looks and over-rules these earthly affairs ? p. 173. VII . Temptation If God be never so liberall in his promises , and sure in performances of mercy to his owne , yet what is that to thee ? Thou art none of his ; neither canst lay any just claim to his Election . p. 195. VIII . Temptation Alas , poor man , how grosly deludest thou thy selfe ? Thou talkest of thy faith ; and bearest thy selfe high upon this grace ; and think'st to doe great matters by it , whereas the truth is , thou hast no faith , but that which thou mis-callest so , is nothing else but meer presumption p. 208. IX . Temptation Thou thoughtst perhaps once that thou hadst some tokens of Gods favour ; but now thou canst not but find that he hath utterly forsaken thee ; and withdrawing himselfe from thee hath given thee up into my hands , into which thy sins have justly forfaited thee . p. 216. X. Temptation Had God indeed ever given thee any sure testimonies of his love , thou mightst perhaps pretend to some reason of comfort and confidence ; But the truth is , God never loved thee ; he may have cast upon thee ▪ some common favours , such as he throwes away upon reprobates ; but for the tokens of any speciall love that he beares to thee , thou never didst , never shalt receive any frō him p. 2●6 . III. DECADE . I. Temptation THou hast hitherto thus long given entertainment to thy sin , and no inconvenience hath ensued ; No evill hath befallen thee ; thy affaires have prospered better then thy scrupulous neighbours : Why shouldst thou shake off a companion that hath been both harmlesse and pleasant ? Go on man , sin fearlesly , thou shalt speed no worse then thou hast done . Go on , and thrive in thine old course , whiles some precisely conscientious beg and starve in their innocency . p. 237. II. Temptation Sin still ; thou shalt repent soon enough , when thou canst sin no more ; Thine old age , and death-bed are fit seasons for those sad thoughts ; It will go hard if thou canst not , at the last , have a mouthfull of breath left thee , to cry God mercy ; And that is no sooner askt , then had ; Thou hast to do with a God of mercies ; with whom no time is too late , no measure too sleight to be accepted . p. 246. III. Temptation . Thou art one of Gods chosen ; Now God sees no sin in his elect ; none therefore in thee ; neither maist thou then take notice of any sin in thy self ; or needest any repentance for thy sin . p. 256. IV. Temptation . Thou maist live as thou listest ; Thy destiny is irreversible ; If thou be predestined to life , thy sins cannot damne thee ; for Gods election remaineth certaine : If thou be ordained to damnation , all thy good endevours cannot save thee ; Please thy selfe on earth , thou canst not alter what is done in heaven . p. 271. V. Temptation Why wilt thou be singular amongst and above thy neighbours ; to draw needlesse censures upon thy self ? Be wise , and do as the most . Be not so over-squemish as not to dispense with thy conscience in some small matters ; Lend a lye to a friend , swallow an oath for feare , be drunke sometimes for good fellowship , ●alsify thy word for an advantage , serve the time , frame thy selfe to all companies ; thus shalt thou be both warme , and safe , and well respected . p. 284. VI. Temptation It is but for a while that thou hast to live ; and when thou art gone , all the world is gone with thee ; Improve thy life to the best contentment ; Take thy pleasure whiles thou maist . p. 297. VII . Temptation It is for common wits to walk in the plain road of opinions . If thou wouldst be eminent amongst men , leave the beaten track , and tread in new paths of thine owne : Neither let it content thee to guide thy steps by the dim lanterns of the Antient ; he he is no body that hath not new lights either to hold out , or follow . p. 306. VIII . Temptation Pretend religion , and doe any thing : what face is so foule as that Maske will not cleanly cover ? seem holy , and be what thou wilt . p. 315. IX . Temptation Why shouldst thou lose any thing of thy height ? Thou art not made of common mold ; neither art thou as others ; If thou knowst thy self , thou art more holy , more wise , better gifted , more inlightned then thy neighbours ; Justly therefore maist thou over look the vulgar of Christians , with pity , contempt , censure ; and beare thy selfe as too good for ordinary conversation , go apart , & avoid the contagion of common breath . p. 323. X. Temptation However the zeale of your scrupulous Preachers is wont to make the worst of every thing ; and to damne the least slip to no lesse then hell : Yet there are certaine favourable temperaments of circumstances , which may ( if not excuse , yet ) extenuate a fault , such as age , complexion , custome , profit , importunity , necessity , which are justly pleadable at the barre both of God , and the conscience , and are sufficient to rebate the edge of divine severity . p. 335. March the 14. 1646. I Have perused this Treatise , intituled , Satans fiery darts quenched ; in which I find so many excellent helps for the strengthning of the Christians faith , the repelling of Temptations , and the comforting of afflicted consciences in the day of triall , that I judge it well worthy to be printed and published . JOHN DOWNAME . TEMPTATIONS REPELLED . The first Decade . Temptations of Impiety . Satans fiery darts quenched . I. DECADE . I. TEMPTATION , Foolish sinner , thou leanest upon a broken reed whiles thou reposest all thy trust in a crucified Saviour , Repelled . BLasphemous Spirit ; It is not the ignominy of the Crosse that can blemish the honour of my Saviour ; Thou feelst to thy endlesse pain and regret , that he who would die upon the tree of shame hath triumph't victoriously over death , and all the powers of hell ; The greater his abasement was , the greater is the glory of his mercy : He that is the eternall God would put on man , that he might work mans redemption , and satisfie God for man ; Who but a man could suffer ? and who but a God could conquer by suffering ? It is man that had sinned ; it is God that was offended ; who but he that was God & man could reconcile God unto man ? He was crucified through weaknesse , yet he liveth ( and triumpheth ) in the power of his ( omnipotent ) God-head ; Neither was it so much weaknesse to yeeld unto death ; as it was power to vanquish it ; yea , in this very dying there was strength ; For here was no violence that could force him into his grave ; who should offer it ? I and the Father are one , saith that word of Truth ; and in Unity there can be no constraint ; And , if the persons be divers ; He thought it no robbery to be equall with God the Father ; and there is no authority over equals ; and for men or Devils , what could they do to the Lord of life ? I lay down my life , saith the Almighty redeemer , that I might take it again ; No man taketh it from me , but I lay it down of my self . I have power to lay it down , and I have power to ●●ke it againe ; Oh infinitenesse both of power and mercy met in the center of a willing death ! Impudent tempter , doest thou not remember thine owne language ? The time was , indeed , when thou couldst say , If thou be the Son of God ; but when thou foundest thy self quelled by that divine power , and saw'st those miraculous works fall from him which were only proper to an infinite God-head ; now thou wert forced to confesse , I know who thou art , even the holy one of God ; and againe , Jesus the Son of the most high God ; and yet againe , What have we to do with thee , Jesus the Son of God ? art thou come to torment us before the time ? Lo then , even in the time of his humane weakness , thou couldst with horrour enough acknowledge him the Sonne of the most high God , and dar'st thou now that he sits crowned with celestiall glory , disparage his ever-blessed Deity ? Thy malice hath raised up , as in the former , so in these later daies , certaine cursed imps of hereticall pravitie , who under the name of Christians , have wickedly re-crucified the Lord that bought them ; not sparing to call into question the eternall Deity of him whom they dare call Saviour ; whom if thou hadst not steeled with an hellish impudence , certainly , they could not professe to admit the word written , and yet the whiles , deny the personall Word : How clear testimony doth the one of them give to the other ? when thou presumedst to set upon the Son of God by thy personall temptations , he stopt thy mouth with a Scriptum est ; how much more shall these Pseudo-Christian agents of thine be thus convinced ? Surely , there is no truth , wherein those Oracles of God have beene more clear and punctuall ; Are we not there required to a beleeve in him as God , upon the promise of eternall life , b under the paine of everlasting condemnation ? Are we not commanded c to baptize in his name as God ? Is not the holy Ghost d given as a seale to that baptisme ? Are we not charged to give divine e honour to him ? Is not this required and reported to be done not only by the f Kings of the earth , but by the g Saints and Angels in heaven ? Is he not there declared to be h equall with God ? Is he not there asserted to be i one with the Father ? Doth he not there challenge a joynt k right with the Father in all things both in heaven , and earth ? Are not the great works of divine power attributed to him ? l Hath not he created the earth , and man upon it ? have not his hands stretched out the heavens ? hath not he commanded all their host ? Are not all the Attributes of God , his ? Is he not eternall ? Is it not he of whom the Psalmist , m Thy throne O God is for ever and ever ; the scepter of thy kingdome is a right scepter ? Is not he the n Father of eternity ; o the first and the last ; p have not his goings forth been from everlasting ? q Had not he glory with the Father before the world was ? Is not he the r Word which was in the beginning ; the word that was with God ; and the word that was God ? Is he not infinite and incomprehensible ? Is it not he that ſ filleth all things ; t that was in heaven , whiles he was on earth ? Is he not u Almighty ? even the x mighty God who upholds all things by the word of his power ▪ Yea , is he not expresly stiled ▪ the Lord , y Jehovah , The z Lord of hosts ; a God blessed for ever ; b The true God , and eternall life ; c The great God and Saviour ; d The Lord of glory ? Hath he not abundantly convinced the world of his Godhead , by those miraculous works which he did both in his owne person whiles he was here on earth , and by the hands of his followers ? works so transcending the possibility of nature , that they could not be wrought by any lesse then the God of nature ? as ejecting of Devils by command ; raising the dead after degrees of putrefaction ; giving eyes to the borne blind , conquering death in his own resuscitation , ascending gloriously into heaven ? charming the winds , and waters , healing diseases by the very shadow of his transient disciples ? Yea tell me , by what power was it that thine Oracles ( wherby all the world was held in superstition ) were silenced ? What-power whereby the Gospel so opposite to flesh and bloud hath conquered the world , and in spight of all the violence of Tyrants , and oppugnation of rebellious nature , hath prevailed ? Upon all these grounds how can I do lesse then cry our with the late-believing disciple , My Lord , and my God ? Malignant spirit , thou dost but set a face of checking me by my Saviours Crosse ; thou knowest and feel'st that he was the Chariot of his Triumph , whereupon being exalted , he dragged all the powers of hell captive after him , making a show of them openly , to their confusion , and his glory ; Thou knowst that had it not been for that Crosse , those infernall regions of thine had been peopled with whole mankind ; a great part whereof is now delivered out of thy hands , by that victorious redemption . Never had heaven been so stored ; never had hell been so foyled , if it had not been for that Crosse . And canst thou think to daunt me with the mention of that Crosse , which by the eternall decree of God was determined to be the means of the deliverance of all the soules of the elect ? Dost thou not hear the Prophet say of old ; He was cut off from the land of the living ; for the transgression of my people was he striken ; And , he made his grave with the wicked and the rich in his death . He hath poured out his soule unto death , and he was numbred with the transgressors ; and he ●ar● the sin of many ? Didst thou not hear my Saviour himself , after his glorious resurrection , checking Cleopas , and his fellow-traveller , for their ignorance of this predetermination ? O fools , and slow of heart to believe all that the Prophets have spoken : Ought not Christ to have suffered these things , and to enter into his glory ? Yea lastly , when had my Saviour more glory then in this very act of his ignominious suffering , and crucifixion ? It is true , there hangs the Son of man despicably upon the tree of shame ; He is mocked , spit upon , buffered , scourged , nail'd , revil'd , dead : now have men and Devils done their worst ; But , this while , is the son of God acknowledged and magnified in his almighty power , both by earth and heaven ; The Sun for three hours hides his head in darknesse , as hating to behold this tort offered to his Creator ; the earth quakes to bear the weight of this suffering ; The rocks rend in peeces , the dead rise from their graves to see , and wonder at , and attend their late dying , and now risen Saviour ; The vayle of the Temple tears from the top to the bottome , for the blasphemous indignity offered to the God of the Temple ; And the Centurion upon sight of all this , is forced to say , Truly , this was the son of God. And now after all these irrefragable attestations , his Easter makes abundant amends for his passion ; There could not be so much weaknesse in dying , as there was power in rising from death ; His resurrection proves him the Lord of life and death , and shews that he died not out of necessity , but will ; since he that could shake off the grave , could with more ease have avoided death : Oh then the happy and glorious conquest of my blessed Saviour , declared to be the Son of God with power , according to the spirit of holinesse , by the resurrection from the dead ! Go now wicked spirit , and twit me with the Crosse of my Saviour ; That which thou objectest to me as my shame , is my onely glory ; God forbid that I should glory save in the Crosse of my Lord Jesus Christ ; whereby the world is crucified unto me and I unto the world . II. TEMPTATION , Still thou hast ( upon all vocasions ) recourse to the Scriptures as some divine Oracles ; and think'st thou maist safely build thy soul upon every Text of that written word , as inspired from heaven , whereas indeed this is nothing but an humane devise to keep men in awe , and never came neerer heaven , then the brains of those Politicians that invented it , Repelled . WIcked Spirit ; when thou presumedst personally to tempt my Saviour ; and hadst that cursed mouth stopped by him , with an [ It is written ] thou daredst not then , to raise such a blasphemous suggestion against this word of truth : Successe in wickednesse hath made thee more impudent ; and now , thou art bold to strike despitefully at the very root of religion : But know , that after all thy malicious detractions , this word shall stand , when heaven and earth shall vanish ; and is that , whereby both thou , and all thy complices shall be judged at that great day : It is not more sure that there is a God , then that this God ought to be served and worshipped by the creature : Neither is it more sure that God is , then that he is most wise , most just , most holy ; This most wise just and holy God , then , requiring and expecting to be served , and worshipped by his Creature , must of necessity have imparted his will to his creature , how , and in what manner he would be served , and what he would have man to believe concerning himselfe , and his proceedings ; Else , man should be left to utter uncertainties , and there should be a failing of those ends , which the infinite wisdome , and justice , hath proposed to it selfe : There must be therefore some word of God , wherein he hath revealed himselfe to man ; and that this is , and must be acknowledged to be that onely word ▪ it is clear , and evident ; for that there neither was , nor is , nor can be any other word , that could , or durst stand in competition , or rivality with this word of the Eternall God : and , if any other have presumed to offer a contestation , it hath soone vanished into contempt , and shame ; Moreover , this is the only word , which God ownes for his ; under no lesse stile then [ Thus saith the Lord , ] which the son of God hath so acknowledged for the genuine word of his eternall Father , as that out of it ( as such ) he hath pleased to refell both thy suggestions , and the malicious arguments of his Iewish opposites . It drives wholly at the glory of God ; not sparing to disparage those very persons , whose pens are imployed in it ; in blazoning their owne infirmities in what they have offended ; which could not have been , if those pens had not been guided by an higher hand ; It discovers , and oppugnes the corruptions of nature , which to meer men are either hid ; or , if revealed , are cherished , and upheld ; it laies forth the misery , and danger of our estate under sin ; and the remedies , and means of our deliverance , which no other word hath ever pretended to undertake . Besides , that there is such a Majesty in the stile wherein it is written , as is unimitable by any humane author whatsoever ; the matter of it is wholly divine ; ayming altogether at purity of worship , and integrity of life ; not admitting of any the least mixture either of Idolatry & superstition , or of any plausible enormities of life ; but unpartially laying forth Gods judgements against these , and whatever other wickednesses . This word reveals those things which never could be known to the world by any humane skill or industry ; as the Creation of the world , and the order and degrees of it ; and the course of Gods administration of it , from the beginning ; thousands of years before any records of history were extant ; As it was onely the Spirit of the most high God in Daniel that could fetch back and give an account of a vision fore-passed ; All the Soothsayers and Magicians confesse this a work of no lesse then divine omniscience . And as for things future , the predictions of this word of things to be done after many hundreds , yea some thousands of years ( the events having then no pre-existence in their causes ) being accordingly accomplished , show it to proceed from an absolute unfailing , and therefore infinite prescience . And whereas there are two parts of this word ; The Law , and the Gospel : The Law is more exact then humane braines can reach unto ; meeting with those aberrations , which the most wise and curious Law-givers could not give order for ; extending it selfe to those very thoughts which nature knows not to accuse , or restrain ; The Gospel is made good , as by the signes and wonders wrought in all the primitive ages ; so by the powerfull operation that it hath upon the soul ; such , as the word of the most prudent man on earth , or of the greatest Angel in heaven should in vain hope to parallel : And whereas the pen-men of both these , were Prophets , and Apostles ; The Prophets are sufficiently attested by the Apostles , to be men holy , & inspired by the Holy Ghost ; the Apostles are abundantly attested by the Holy ghost powred out upon them in their Pentecost , & ( besides variety of tongues ) enabling them to do such miraculous works , as astonished , & convinced their very enemies . To these may be added the perfect harmony of the Law , & the Gospel ; the Law being a prefigured gospel , & the gospel a law consummate ; both of them lively setting forth Christ the redeemer of the world , both future & exhibited . Neither is it lightly to be esteemed , that this word hath been by holy men in all ages received as of sacred and divine authority ; men , whose lives and deaths have approved them eminent Saints of God ; who have not only professed , but sealed with their bloud , this truth which they had learned from him that was rapt into the third heaven , That all Scripture is given by inspiration of God ; a truth which cannot but be contested by their own hearts , which have sensibly found the power of this word , convincing them of sin ; working effectually in them a lively faith , and unfaigned conversion ; which no humane means could ever have effected . Lastly , it is a strong evidence to my soule , that this is no other then the word of a God ; that I find it so eagerly opposed by thee , and all thy malignant instruments in all ages ; Philosophers both naturall , and morall , and politique , have left large Volumes behind them in their severall professions , all which are suffered to live in peace ; and to enjoy their opinions with freedome , and leave ; but , so soon as ever this sacred book of God looks forth into the world , hell is in an uproar , and raises all the forces of malice , and wit , and violence against it ; Wherefore would it be thus , if there were not some more divine thing in these holy leaves , then in all the monuments of learned humanity : But the protection is yet more convictive then the opposition , that not withstanding all the machinations of the powers of darknesse this word is preserved intire ; that the simplicity of it , prevails against all worldly policy ; that the power of it subdues all nations , and triumphs over all the wickednesse of men and devils ; it is proof enough to me that the God of heaven is both the author , and owner and giver of it : Shortly then , Let my soul be built upon this rocky foundation of the Prophets and Apostles ; Let thy storms rise , and thy flouds come , and thy winds blow , and beat upon it ; it shall mock at thy fury , and shall stand firme against all the rage of hell . III. TEMPTATION , Art thou so sottish to suffer thy understanding to be captivated to ( I know not what ) divine authority , proposing unto thee things contrary to sense and reason ; and therefore absurd , and impossible ? Be thou no other then thy self , a man ; and follow the light and guidance of that which makes thee so , right Reason ; and what soever disagrees from that , turn it off as no part of thy beliefe , to those superstitious bigots which are willing to lose their reason in their faith , and to bury their brains in their heart , Repelled . WIcked tempter , thou wishest me to my losse ; wo were to me if I were but a man ; and if I had no better guide to follow , then that which thou call'st Reason ; it is from nature that I am a man ; it is from grace that I am a man regenerate ; Nature holds forth to me as a man , the dim and weak rush-candle-light of carnall reason ; The grace of regeneration shows me the bright torch-light , yea , the sun of divine illumination ; Thou bid'st me , as a man , to follow the light of reason ; God bids me as a regenerate man to follow the light of faith ; whether should I beleeve , whether should I listen to ? It is true , that reason is the great gift of my Creator , and that which was intended to distinguish us from brute creatures ; but where is it in the originall purity to be found under heaven ? Surely it can now appear to us in no other shape then either as corrupted by thy depravation , or by Gods renovating grace restored ; as it is marred by thee , even naturall truths are too high for it ; as it is renued by God , it can apprehend and imbrace supernaturall verities : It is regenerate reason that I shall ever follow ; and that will teach me to subscribe to all those truths , which the un-erring Spirit of the holy God hath revealed in his sacred word ; how ever contrary to the ratiocination of flesh , and bloud ; Onely this is the right reason , which is illuminated by Gods spirit , and willingly subjected to faith ; which represents to me those things , which thou suggestest to me for unreasonable and impossible , as not faisible only , but most certain . That in one Deity there are three most glorious persons ; distinguished in their subsistences ; not divided in their substance ; That in one person of Christ the Mediator , there are two natures , divine and humane , not converted into each other ; not confounded each with other ; That the Creator of all things should become a creature ; That a creature should be the mother of him that is her God ; how ever they be points which carnall reason can not put over , yet they are such , as reason illuminate and regenerate can both easily , and most comfortably digest : Great is the mystery of godlinesse ; God manifested in the flesh : What mystery were there in godlinesse , if the deepest secrets of religion did lie open to the common apprehension of nature ? My Saviour , who is truth it self , hath told me , that no man knoweth the Father , but the Son , and he to whom the Son will reveal him ; and with the same breath gives thanks to his heavenly Father , that he hath hid these things from the wise and prudent ( who were most likely , if reason might be the meet judge of spirituall matters , to attaine the perfect knowledge of them ) & hath revealed them to babes . It is therefore Gods revelation , not the ratiocination of man that must give us light into these divine mysteries . Were it a matter of humane disquisition , why did not those sages of nature , the learned Philosophers of former times , reach unto it ? But now a more learned man then they , the great Doctor of the Gentiles , tels us , that the Gospel and preaching of Jesus Christ yeelds forth the revelation of the mysteries , which was kept secret since the world began ; But now manifested by the Scriptures of the Prophets , and , according to the commandement of the everlasting God , made known to all nations , for the obedience of faith ; Lo , he saith not to the obedience of reason , but of faith ; and that faith doth more transcend reason , then reason doth sense , Thou urgest me therefore to be a man ; I professe my self to be a christian man ; it is reason that makes me a man , it is faith that makes me a christian ; The wise & bountifull God hath vouchsafed to hold forth four severall lights to men ; all which move in four severall orbes , one above another ; The light of sense , the light of reason , the light of faith , the light of ecstaticall , or divine vision ; and all of these are taken up with their own proper objects : Sense is busied about these outward and materiall things ; reason is confined to things intelligible ; faith is imployed in matters spirituall and supernaturall ; divine vision in objects celestiall , and infinitely glorious ; None of these can exceed their bounds , and extend to a sphere above their owne ; What can the brute creature , which is led by meer sense , do , or apprehend in matters of understanding and discourse ? What can meer man who is led by reason , discerne in spirituall and supernaturall things ? What can the Christian , who is led by faith , which is the evidence of things not seen attain unto in the clear vision of God , and heavenly glory ? That God , who is a God of order , hath determined due limits to all our powers , and faculties : Thou that art a spirit of confusion goest about to disturb , and disorder all those just ranks ; labouring to jumble together those distinct orbes of reason , and faith ; and by the light of reason , to extinguish the light of faith ; & wouldst have us so to put on the man , as that we should put off the Christian ; but I have learned in this case to defie thee ; grounding my self upon that word , which is mighty through God to the pulling down of strong holds ; casting downe imaginations , and every high thing , that exalts it selfe against the knowledge of God , and bringing into captivity every thought to the obedience of Christ ; I will therefore follow my sense so far as that will lead me ; and not suffer my self to be beaten off from so sure a guide ; Where my sense leaves me , I will betake my self to the direction of reason , and in all naturall & morall things , shall be willingly led by the guidance thereof ; but when it comes to supernaturall and divine truths ; when I have the word of a God , for my assurance , farewell reason , and welcome faith ; as when I shall have dispatcht this weary pilgrimage , and from a Traveller shall come to be a Comprehensor , farewel faith , & welcome vision . In the mean time I shall labour what I may to understand all revealed truths ; and where I cannot apprehend , I shall adore ; humbly submitting to that word of the great and holy God ; My thoughts are not your thoughts ; neither are your ways my ways , saith the Lord ; For as the heavens are higher then the earth , so are my wayes higher then your wayes , and my thoughts , then your thoughts . IIII. TEMPTATION In how vaine and causelesse awe art thou held , of dangers threatned to thy soule ; and horrors of punishment after this life ; whereas these are nothing but politique bugs , to affright simple , and credulous men ? Sin freely , man ; and feare nothing ; Take full scope to thy pleasures ; After this life there is nothing ; The soule dyes together with the body , as in brute creatures ; There is no further reckoning to be made Repelled . DEceitfull spirit ; How thou goest about to perswade me to that , which thy selfe would be most loathe should be true ? for if the soule of man expired with the body , what subject shouldest thou have of that tyranny , and torment which thou so much affectest ? How willingly dost thou seem to fight against thy selfe , that thou mighrest overcome me ? But this dart of thine is too blunt to pierce even a rationall brest ; Why dost thou not go about to perswade me that I am not a man , but a brute creature ? such I should be , if my soul were no other then theirs ; For as for bodily shape , there are of them not much unlike me : Why dost thou not perswade me , that those brute creatures are men ; if their soules were as ours ; What were the difference ? Canst thou hope I can so abdicate my self , as to put my selfe into the ranke of beasts ? Canst thou think so to prevaile with thy suggestions , as to make reason it selfe turne irrationall ? How palpably dost thou confound thy selfe in this very act of Temptation ? For , if I had not a soul beyond the condition of brute creatures , how am I capable of sinning ? Why dost thou perswade me to that whereof my nature ( if but brutish ) can have no capacity ? Dost thou labour to prevaile with thy temptations upon beasts ? Dost thou importune their yeildance to sinfull motions ? If they had such a soul as mine , why should they not sin , as well as I ? why should they not be equally guilty ? Contrarily , are those brute things capable of doing those works which may be pleasing unto God ; the performāce whereof thou so much envyest unto me ? Can they desire and indeavour to be holy ? are they capable of making conscience of their waies ? Know then , O thou wicked spirit , that I know my selfe animated with another , and more noble spirity , then these other materiall creatures ; and that I am sufficiently conscious of my own powers ; that I have an inmate in my bosome of a divine originall ; W ch , though it takes part with the body , whiles it is included in this case of clay ; yet , can and will ( when it is freed from this earth ) subsist alone , and be eternally happy in the present , and perpetuall vision of the God that made and redeem'd it : and in the meane time exerciseth such faculties , as well shew whence it is derived ; & farre transcend the possibility of all bodily temperament ? Can it not compare one thing with another ? Can it not deduce one sequel from another ? Can it not attaine to the knowledg of the secrets of nature , of the perfection of Arts ? Can it not reach to the scanning of humane plots ; and the apprehension of divine mysteries ? Yea , can it not judge of spirits ? how should it doe althis , if it were not a spirit ? How evidently then doth the present estate of my soul convince thee of the future ? Al operations proceed from the formes of things ; and every thing works as it is ; Canst thou now denye , that my soule whiles it is within me , can , and doth produce such actions , as have no derivation from the body , no dependence on the body ? for however in matter of sensation , it sees by the eyes , and heares by the eares , and imagines by those fantasmes that are represented unto it ; yet when it comes to the higher works of intellectuall elevations , how doth it leave the body below it ? raising to it selfe such notions , as wherein the body can challenge no interest ? how can it now denude and abstract the thing conceived from all consideration of quantity , quality , place ; and so work upon its owne object , as becomes an active spirit ? Thou canst not be so impudent , as to say the body doth these things by the soule ; or that the soule doth them by the ayd & concurrence of the body ; and if the soule doth them alone , whiles it is thus clogged ; how much more operative shall it be when it is alone separated from this earthen lump ? And if the very voice of nature did not so sufficiently confute thee , that even thine owne most eminent heathens have herein taken part against thee , living and dying strong assertors of the soules Immortality ; how fully might thine accursed mouth be stopped by the most sure words of divine truth ? Yea , wert thou disposed to play at some smaller game , and by thy damnable clients to plead , not so much for the utter extinction , as for the dormition of the soule , those oracles of God have enough to charme thee , and them ; and can with one blow cut the throat of both those blasphemies : That penitent theefe , whose soule thou madest full account of , when he was led to his execution , ( which yet my dying Saviour snatcht out of thy hands ) could hear comfortably from those blessed lips , This day thou shalt be with me in Paradise : shal we think this malefactor in any other , in any better conditiō then the rest of Gods Saints ? Doth not the chosen vessel tel us , that upon the dissolution of our earthly house ▪ of this Tabernacle , we have a building of God not made with hands eternal in the heavens ? Presently therfore after our flitting hence , we have a being , & that glorious ; who can think of a being in heaven without a ful sense of joy ? Doth not our Saviour tell us , that the soul of poor Lazarus was immediately carried by Angels into Abrahams boome ? The damned glutton knew so wel that he was not layd there to sleep , that he sues to have him sēt on the message of his refrigeration : Did not the beloved disciple , when he was in Pathmos , upon the opening of the fifth feale , see under the altar the Soules of them that were slaine for the word of God , and for the testimony which they held ? Did he not heare them cry , How long Lord , holy ▪ and true ? What ? Shall wee think they cryed in their sleep ? Did he not see and heare the hundred forty four thousand Saints , before the throne , harping , and singing a new song to the praise of their God ? Canst thou perswade us they made this heavenly musick in their sleep ? Doth he not tell us most plainely from the mouth of one of the heavenly Elders , that those which stood before the throne & the Lamb , cloathed with white robes , and palmes in their hands , were they that came out of great tribulation , and have washed their robes , and made them white in the blood of the Lamb ; therefore are they before the throne of God , and serve him day and night in his Temple ; and he that sitteth on the throne shal dwell among them ; They shall hunger no more , neither thirst any more ; neither shall the Sun light on them , nor any heat ; For the Lamb which is in the midst of the throne , shall feed them , and shall lead them unto living fountaines , and God shall wipe away all teares from their eyes ; This service both day and night , and 〈◊〉 leading forth can suppose nothing lesse then a perpetuall waking ; Neither is this the happy condition of holy Martyrs and Confessors only ; but is common to all the Saints of God , in what ever profession ; Blessed are the dead , which dye in the Lord ; How should the dead be blessed , if they did not live to know themselves blessed ? What blessednesse can be incident into those that either are not at all , or are senselesse ? They rest , but sleepe not ; they rest from their labours , not from the improvement of their glorified faculties : Their works followthē : yea and overtake them , in heaven ; to what purpose should their works follow the if they lived not to injoy the comfort of their works ? This is the estate of all good soules , in despight of all thine infernall powers ; and what becomes of the wicked ones , thou too well knowest ; Dissemble thou how thou wilt those torments ; and hide the sight of that pit of horrour from the eyes ofthy sinfull followers ; He that hath the keyes of hell and of death hath given us intimation enough ; Feare not them which kill the body , but are not able to kill the soule ; but rather feare him , who is able to destroy both body and soul in hell : Neither is he more able out of his omnipotence , then willing out of his justice , to execute this righteous vengeance on the impenitent , and unbeleevers ; Tribulation and anguish upon every soul of man that doth evill . In vaine therefore dost thou seek to delude me with these pretences of indemnity , and annihilation ; since it cannot but stand with the mercy , and justice of the Almighty , to dispose of every soule according to what they have beene , and what they have done ; To them who by patient continuance in well-doing seek for glory and honour and immortality , eternall life ; But unto them that are contentious , and doe not obey the truth , but obey unrighteousnesse indignation and wrath : shortly , after all thy devillish suggestions , on the one part , The soules of the righteous are in the hand of God , and there shall no torment touch them : On the other , In flaming fire shal vengeance be taken on them that know not God , and that obey not the Gospell of our Lord Jesus Christ : who shall be punished with everlasting destruction from the presence of the Lord , and from the glory of his power . V. TEMPTATION Put case that the soule after the departure from the body may live ; but art thou so foolishly credulous , as to beleeve that thy body , after it is moldred into dust , and resolved into all its elements , having passed through al the degrees of putrefaction , and annihilation , shall at last returne to it selfe againe , and recover the former shape and substance ? Dost thou not apprehend the impossibility of this so absurd assertion ? Repelled . NO , Tempter , it is true and holy faith , which thou reproachest for fond credulity : Had I to doe with no greater power then thine , or then any Angels in heaven , that is , meerely finite ; I might well be censured for too light beleefe in giving my assent to so difficult a truth : but now that I have to doe with omnipotence ; it is no lesse then blasphemie in thee , to talk of impossibility : Doe not thy very Mahumetan vassals tell thee , that the same power which made man , can as well restore him ? and canst thou be other then apposed with the question of that Jew , who asked whether it were more possible to make a mans body of water , or of earth ? All things are alike easie to an infinite power . It is true , The resuscitation of the body from its dust is a supernaturall work ; yet such as whereof God hath beene pleased to give us many images , and prefigurations even in nature it selfe ; In the face of the earth , doe we not see the image of death in winter season ; and in the spring of a cheerfull resurrection ? Is not the life of all herbs , flowers , trees buried in the earth , during that whole dead season ? and doth it not rise up againe with the approching Sun , into stemmes and branches ; and send forth blossomes , leaves , fruits , in all beautifull variety ? What need we any other then the Apostles instance ; Thou foole , that which thou sowest is not quickned except it die : And that which thou sowest , thou sowest not that body that shall be , but bare graine ; it may chance of wheat , or of some other graine ; but God giveth it a body as it pleaseth him , and to every seed his own body ; Lo , it must be rottenesse and corruption that must make way for a flourishing increase : If I should come to a man that is ignorant of these fruitfull productions of the earth ; and shewing him a little naked grayne should tell him ; This which thou seest shall rot in the ground ; and after that , shall rise up a yard high , into divers stalkes , and every stalk shall beare an eare ; and every eare shall yeild twenty or thirty such graines as it selfe is ; or shewing him an akorne , should say ; this shal be buried in the earth , and after that , shall rise up twenty or thirty foot high ; and shall spread so far , as to give comfortable shade to an hundred persons ; Surely , I should not win beleefe from him ; yet our experience daily makes good these ordinary proofes of the wonderful providence of the Almighty ? Or should I shew a man that is unacquainted with these great marvells of nature , the small seed of the Silk-worme , lying scattered upon a paper , and seemingly dead , all winter long ; and should tell him , these little atomes , so soon as the mulberry tree puts forth , will yeild a worme ; which shall work it selfe into so rich a house , as the great Princes of the earth shall be glad to shelter themselvs with & after that , shall turn to a large flye ; and in that shape , shall live to generate , & then speedily die ; I should seem to tell incredible things , yet this is so familiar to the experiēced that they cease t owōder at it . If from these vegetables we shall cast our eyes upon some sensitive creatures ; Do we not see snayles , and flyes , & some birds lye as senslesse , and livelesse all the winter time , & yet , when the spring comes , they recover their wonted vivacity ? Besides these resemblances , have we not many clear instances and examples of our resurrection ? Did not the touch of Elishaes bones raise up the partner of his grave ? Was not Lazarus called up out of his sepulcher after four daies possess●ion ; and many noysome degrees of rottenesse ? Were not the graves opened of many bodies of the Saints , W ch slept ? Did not they arise , and come out of their graves , after my Saviours resurrection , and go into the holy city , and appeare unto many ? Besides examples , have we not an all sufficient pledg of our certaine rising againe , in the victorious refurrection of the Lord of life ? Is not he our head ? Are not we his members ? Is not he the first fruits of them that slept ? Did not he conquer death for us ? Can the head be alive and glorious , whiles the limmes doe utterly perish in a finall corruption ? Certainely then , if we beleeve that Iesus dyed & rose again ; even so them also which sleep in Iesus , wil God bring with him . And if there were no more , that one argument wherewith my Saviour of old confounded thy Sadduces lives still to confound thee , God is the God of Abraham , and the God of Isaac , and the God of Jacob ; But God is not the God of the dead , but of the living : The soule alone is not Abraham ; whole Abraham lives not if the body were not to be joyned to that soule . Neither is it onely certain that the resurrection will be ; but also necessary that it must be : neither can the contrary consist with the infinite wisdome , goodnesse , justice , mercy of the Almighty : For , first , how can it stand with the infinite goodnesse of the all-wise God , that the creature which he esteemes dearest , and loves best , should be the most miserable of all other ? man is doubtlesse the best piece of his earthly workmanship ; holy men are the best of men ; Were there no resurrection , surely no creature under heaven were so miserable as the holiest man : The basest of brute creatures find a kind of contentment in their being , and ( were it not for the tyranny of man ) would live and dye at ease ; And others of them in what jollity and pleasure do they wear out their time ? As for wicked men who let the reynes loose to their licentious appetite , how doe they place their heaven here below , and glory in this that they are yet somewhere happy ? But for the mortifyed christian , were it not for the comfort and amends of a resurrection , who can expresse the miserie of his condition ? He beates down his body in the willing exercises of sharp austerity ; and ( as he would use some sturdy slave ) keeps it under , holding short the appetite ( oftentimes ) even from lawfull desires ; so as his whole life is little other then a perpetuall penance ; And as for his measure from others , how open doth he ly to the indignities , oppressions , persecutions of men ? how is he trampled upon , by scornful malignity ; how is he reputed the off-scouring of the world ? how is he made a gazing stock of reproch to the world , to Angels , and to men ? Did there not therefore abide for them the recompence of a better estate in another world , the earth could afford no match to them in perfect wretchednesse : which how far it abhorreth from that goodnesse which made all the world for his elect , and so loves them , that he gave his owne Son for their redemption , let any enemy besides thine accursed selfe , judge : How can it stand with the infinite justice of God ( who dispenseth due rewards to good and evill ) to retribute them by halves ? The wages of sin is death , the gift of God is eternall life ; both these are given to the man not to the soule ; The body is copartner in the sin , it must therefore share in the torment ; it must therefore be raysed that it may be punished ; Eternity of joy or paine , is awarded to the just , or to the sinner ; how can the body be capable of either if it should finally perish in the dust ? How can it stand with the infinite mercy of God , who hath given his Sonne intirely for the ransome of the whole man , and by him salvation to every beleever , that he should shrink in his gracious performances , making good onely one part of his eternall word to the spirituall halfe , leaving the bodily part utterly forlorne to an absolute corruption ? Know then , O thou wicked one , that when all the rabble of thine Athenian scoffers , and Atheous Sadduces , and carnall Epicureans shall have mis-spent all their spleene , my faith shall triumph over all their sensuall reason , and shall afford me sound comfort against all the terrors of death frō the firme assurance of my resurrection ; and shall confidently take up those precious words , which the mirror of patience wished to be written in a book , and graven with an iron pen in the rock for ever ; I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth : and though after my skin worms destroy this body , yet in my flesh shall I see God : and my soule shall set up her rest in that triumphant conclusion of the blessed Apostle , This corruptible must put on incorruption ; and this mortall must put on immortality ; So when this corruptible shall have put on incorruption , and this mortall shall have put on immortality , then shall be brought to passe the saying that is written , Death is swallowed up in victory ? O death where is thy sting ? O grave , where is thy victory ? The sting of death is sin ; the strength of sin is the Law ; But thanks be to God which giveth us the victory , through our Lord Jesus Christ . VI. TEMPTATION If the soule must live ; and the body shall rise : yet what needest thou to affright thy selfe with the terrours of an universall judgement ? Credulous soule , when shall these things be ? Thou talkest of an awfull Judge : but where is the promise of his comming ? These sixteene hundred yeares hath he beene lookt for : and yet he is not come , and when will he ? Repelled . THy damned scoffers were betimes foreseene to move this question , even by that blessed Apostle , whose eyes saw his Saviour ascending up to his glory , and who then heard the Angell say , Ye men of Galilee , why stand ye gazing up into heaven ? This same Jesus , which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . What dost thou and they but make good that sacred truth , which was delivered before so many hundred generations ? Dissemble how thou wilt , That there shall be a generall assise of the world , thou knowest , and tremblest to know : what other couldst thou meane , when thou askedst my Saviour that question of horror , Art thou come to torment us before the time ? That time thou knowest to be the day , in which God will judge the world in righteousnesse by that man whom he hath ordained ; whereof he hath given assurance to all men , in that he hath raised him from the dead ; How clear attestation have the inspired Prophets of God given of old to this truth ? The ancientest Prophet that ever was , Henoch the seventh from Adam , in the time of the old world , foretels of this dreadful day ; Behold , the Lord commeth , with ten thousand of his Saints to execute judgement upon all ; and to convince all that are ungodly among them , of all their ungodly deeds , which they have ungodly committed ; and of all their hard speeches which ungodly sinners have spoken against him ; From the old world is this verity deduced to the new , and through the succession of those holy Seers derived to the blessed Apostles ; and from them to the present generation ; Yea , the sacred mouth of him , who shall come down , and sit as Judge in this awfull tribunall , hath fully laid forth not the truth onely , but the manner of this universall judicature ; The Sonne of man shall come in his glory , and all the holy Angels with him ; Then shall he sit upon the throne of his glory ; And before him shall be gathered all nations ; and he shall separate them one from another , as a shepheard divideth his sheep : And if this most sure word of the Prophets , Apostles , yea , and of the eternall son of God be not enough conviction to thee ; yet to my soul they are an abundant confirmation of this main point of my Christian faith , that from heaven he shall come to judge both the quick and the dead ; Indeed , thus it must be : How many condemned innocents have in the bitternesse of their souls , appealed from that unrighteous bar of men , to the supreame Judge , that shall come ; those appeals are entred in heaven and sued out ; how can it stand with divine Justice that they should not have a day of hearing ? As for mean oppressors , there are good laws to meet with them ; and there are higher then the highest to give life of execution to those lawes ; but if the greatest among men offend , if there were not an higher then they , what right would at last be done ? Those that have the most power and will to doe the greatest mischiefe , would escape the fairest : And though there be a privy Sessions in heaven upon every guilty soule , immediatly upon the dissolution ; yet the same justice , which will not admit publique offences to be passed over with a private satisfaction , thinks fit to exhibite a publique declaration of his righteous vengeance upon notorious sinners , before men and Angels : So as those very bodies which have been ingaged in their wickednesse , shall be in the view of the whole world , sent downe to take part of their torment ; and indeed wherefore should those bodies be raised , if not with the intent of a further disposition either to joy , or paine ? Contrarily , how can it consist with the praise of that infinite justice , that those poore Saints of his , which have been vilified and condemned at every barre : persecuted , afflicted , tormented , and have passed through all manner of painful & ignominious deaths , should not at the last be gloriously righted in the face of their cruell enemies ? Surely , faith the Apostle , it is a righteous thing with God to recompence tribulation to them that trouble you ; and to you who are troubled rest with us , when the Lord Jesus shall be revealed from heaven with his mighty Angels . What is it , O thou wicked spirit , whereto thou art reserved in chaines of darknesse ? Is it not the judgement of the great day ? what is it whereto the manifestation of all hidden truthes , and the accomplishment of all Gods gracious promises are referred ? Is it not the great day of the Lord ? shall the all-wise and righteous Arbiter of the world decree , and reverse ? Hath he not from eternity determined , and set this day ; Wherein we must all appear before the judgment Seat of Christ , that every one may receive the things done in his body ; according to that he hath done , whether it be good , or evill ? That there is therefore such a day of the Lord ; in the which the heavens shall passe away with a great noyse , and the Elements shall melt with fervent heate , the earth also and the works that are therein shall be burnt up ; wherein the Lord himself shall descend from heaven with a shout , with the voice of the Archangel , and with the trump of God , is no lesse certaine then that there is an heaven from whence he shall descend . All thy cavill is concerning the time ; Thou , and thine are ready to say , with the evill servant in the Gospell , my Master defers his comming ; And was not this wicked suggestion of thine foretold many hundred yeares agoe , by the prime Apostle , and by the same pen answered ? Hath he not told thee that our computations of time are nothing to the infinite ? That one day with the Lord , is as a thousand yeares , and a thousand yeares as one day ? Hath he not told us , that this mis-construed slacknesse is in mans vaine opinion , not in Gods performance ? He is slack to man that coms not when he is lookt for , he is really slack that comes not when he hath appointed to come ; Had the Lord broken the day which he hath set in his everlasting counsel , thou mightst have some pretence to cavill at his delay ; but now that he onely overstayes the time of our misgrounded expectation , ●he doth not slacken his pace , but correct our errour : It is true , that Christians began to look for their Saviour betimes ; insomuch , as the blessed Apostles were fayne to perswade their eyes not to make such haste ; putting them in mind of those great occurrences of remarkable change , that must befall the Church of God ( in a generall apostasie , & the revelation of the great Antichrist ) before that great day of his appearance . And the prime Apostle sends them to the last dayes ( which are ours ) for those scoffers , which shall say , Where is the promise of his comming ? If they lookt for him too soon , we cannot expect him too late ; He that is Amen , will be sure to be within his owne time ; when that comes , he that should come will come , and not tarry : In the meane while , not onely in the just observation of his owne eternall decree , but in much mercy , doth he prolong his returne , mercy to his elect , whose conversion he waits for , with infinite patience ; it is for their sake that the world stands ; The Angel that was sent to destroy Sodom could tell Lot , that he could doe nothing till that righteous man were removed ; no sooner was Lot entred into Zoar , then Sodome is on a flame : mercy , even to the wicked , that they may have ample leisure of repentance ; Neither is it any small respect that the wise and holy God hath to the exercise of the faith , and hope , and patience of his deare servants upon earth ; faith in his promises , hope of his performances , and patience under his delayes ; whereof there could be no use in a speedy retribution . In vaine therefore dost thou , who fearest this glorious Judge will come too soone , go about to perswade me , that he will not come at all : I beleeve , and know , by all the foregoing signes of his appearance that he is now even at the threshold ; Lo , he commeth , he commeth for the consummation of thy torment , and my joy ; I expect him as my Saviour , tremble thou at him as thy Judge , who shall fully repay to thee al those blasphemies which thine accursed mouth hath dared to utter against him . VII . TEMPTATION If there must be a resurrection and a judgment ; yet God is not so rigid an exactor , as to call thee to account for every petty sin ; those great Sessions are for hainous malefactors ; God is too mercifull to condemn thee for small offences ; be not thou too rigorous to thy self in denying to thy selfe the pleasure of some harmelesse sinnes . Repelled . FAlse tempter ; there is not the least of those harmelesse sinnes , which thou wilt not be ready to aggravate against me , one day , before the dreadfull tribunall of that infinite justice : those that are now small , will be then hainous ; and hardly capable of remission : thy suggestions are no meet measures of the degrees of sin : It is true that there are some sinnes more grievous then others ; there are faults , there are crimes , there are flagitious wickednesses ; If some offences be foule , others are horrible , and some others irremissible ; but that holy God , against whose onely majesty sin can be committed , hath taught me to call no sin , small : The violation of that Law which is the rule of good , cannot but be evill ; and betwixt good and evill there can be no lesse then an in finite disproportion : It is no smal proofe of thy cunning , that thou hast suborned some of thy religious panders to proclaime some sinnes veniall , and such , as , in their very nature , merit pardon : Neither thou , nor they , shall be Casuists for me , who have heard my God say ; Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them . Sin must be greater , or lesse according to the value of the command , against which it is committed ; there is , ( as my Saviour hath rated it ) a least Commandement ; and there are mo points then one in that least Command ; now the Spirit of truth hath told me , that whosoever shall keepe the whole Law , and yet offend in one point , he is guilty of all ; And shall he that is guilty of the breach of the whole Law escape with such ease ? I am sure a greater Saint then I can ever hope to be , hath said , If I sin , thou markest me , and wilt not acquit me from mine iniquity ; and , old Eli , as indulgent as he was to his wicked sonnes , could tell them ; If one man sin against another , the Judge shall judg him ; but if a man sin against the Lord , who shall intreat for him ? What need is there , thou sayest , of any intreaty ? Gods mercy is such that he will pardon thy sinnes unasked ; neither will he ever stick at small faults ; Malignant spirit , how fain wouldst thou have Gods mercy , and justice clash together ? but thou shalt as soon wind thy selfe out of the power of that justice , and put thy selfe into the capacity of that mercy , as thou shalt set the least jarre between that infinite justice and mercy ; It is true , it were wide with my soule , if there were any limits to that mercy ; That mercy can doe any thing but be unjust ; it can forgive a sinner , it cannot incourage him ; forgive him upon his penitence , when he hath sinned ; not incourage him in his resolution to sin : If thou Lord shouldest marke iniquities , O Lord , who shall stand ? But there is forgivenesse with thee that thou maist be feared . I know therefore whither to have my recourse , when I have offended my God ; even to that throne of grace where there is plenteous redemption ; free and full remission ; I heare the heavenly voice of him that saith , I , even I , am he that blotteth out thy transgressions for my own sake , and will not remember thy sins ; but , I dare not offend because his grace aboundeth : justly doth the Psalmist make the use and effect of his mercy , to be our feare : we must feare him for his mercyes ; and for his judge ments , love him ; so far am I from giving my selfe leave to sin because I have to doe with a mercifull God ; as that his judgements have not so much power to drive me , as his mercies have to draw me from my dearest sinnes . As therefore my greatest sinnes are not too bigge for his mercy to remit , so my least sinnes are great enough to deserve his eternall displeasure . He that shal come to be Judge at those great Assises , hath told us , that even of eve ry idle word that men shal speak they shal give an acccount ; What can be sleighter then the wind of our words ? and what words more harmelesse then those which have no evill quality in them , though no good ? such are our idle words ; yet even those may not passe without an account ; and if our thoughts be yet lesse then they ; even those must so try us , as either to accuse or excuse us ; and , if evill , may condemne us : Think not therefore to draw me into sin because it is little ; The wages of sin is death ; here is no stint of quantities ; If sin be the work , death is the wages ; Perswade me now , if thou canst , that there is a little death for a little sin ; perswade me that there is a lesser infinitenesse ; and a shorter eternity : til the great Judge of the world reverse his most just sentence , I shall looke upon every sin as my death , and hate thee for the cause of both . But as thy suggestion shall never move me to take liberty to my selfe of yeilding to the smallest sin ; so the greatnesse of my most hainous sin , shall not daunt me whiles I rely upon an infinite mercy ; even my bloodiest sinnes are expiated by the blood of my Saviour ; that my all-sufficient surety hath cleared all my scores in heaven ; In him I stand fully discharged of all my debts ; and shall ( after all thy wicked temptations ) hold resolute , as not to commit the least sin , so not feare the greatest . VIII . TEMPTATION What a vaine imagination is this , wherewith thou pleasest thy selfe , that thy sins are discharged in another mans person ; that anothers righteousnesse should be thine ; that thine offences should be satisfied by anothers punishment : Tush , they abuse thee that perswade thee God is angry with mankind , which he loves , and favours ; or that his anger is appeased by the bloody satisfaction of a Saviour ; that thou standest acquitted in heaven by that which another hath done and suffered : These are fancies not fit to find place in the heads of wise men Repelled . NAy rather , these are blasphemies not fit to fall from any but a malignant Devill : what is this but to flatter man , that thou maist sclander God ? Is not the anger of a just God deservedly kindled against man for sin ? Do not our iniquities separate between us & our God ? Do not our sins hide his face from us , that he will not hear ? Are we not all by nature the childrē of wrath ? Doth not the wrath of God come ( for sin ) upon the children of disobedience ? Doth not every willing sinner ( after his hardnesse and impenitent heart ) teasure up unto himself lest he should not have enough wrath against the day of wrath , & the revelation of the just judgment of God ? why do not thy Socinian clients go about to perswade us ( as wel ) that God is not angry with thee , though he torment thee perpetually ; and hold thee in everlasting chaynes under darknesse ? what proofes can we have of anger but the effects of displeasure ? was it not from hence that man was driven out of Paradise ? was it not from hence that both he , and we in him , were adjudged to death ? as it is written , By one man sin entred into the world , and death by sin ; and so death passed upon all men , for that all men have sinned : yea , not only to a temporal death , but , By the offence of one , judgment came upon all men to condemnation . Thou who art the dreadfull executioner knowest too wel who it is that had the power of death ; over those who through the feare of death were all their lives long subject unto bondage . Under this wofull captivity did we lye ; sold under sinne , vassals to it , and death , and thee ; till that one Mediator between God and man , the man Christ Iesus was pleased to give himselfe a ransome for all ; that he might redeem us from all iniquity ; who by his owne blood entred in once into the holy place making an eternall redemption for us : Lo , it is not doctrine , and example , it is no lesse then blood , the blood of the Sonne of God shed for our redemption , that renders him a perfect Mediator , and cleanseth us from all sin , He hath loved us , and hath given himself for us , an offering and a sacrifice to God for a sweet smelling savour : He hath redeemed us from the curse of the Law ; from the power of darknes ; & hath reconciled us in the body of his flesh , through death to present us holy , unblameabl ; & unreproveable in his sight , He it is that bare our sins in his own body on the tree , that we being dead to sinnes , should live unto righteousnesse . So abundant and cleare testimony hath God beene pleased to give to the infinite merit , and efficacy of the bloody satisfaction of his Sonne Iesus made for us , that wert thou not as unmeasurably impudent as malicious , thou couldst not indeavour to out-face so manifest a truth : Thinke not to beate mee off from this sure & saving hold by suggesting the improbability of anothers satisfaction , and obedience becomming mine ; what is more familiar then this ? Our sins are debts , ( so my Saviour hath styled them ) how commona a thing is it for debts to be set over to anothers hand ? how ordinary for a bond to be discharged by the surety ? If the debt then be paid for me , and that payment accepted of the Creditor , as mine , how fully am I acquitted ? Indeed , thou dost no other then sclander our title ; The righteousnesse wherby wee stand just before our God , is not meerly anothers ; it is by application ours ; it is Christs ; and Christ is ours ; He is our Head , we , as members , are united to him ; and by vertue of this blessed union , partake of his perfect obedience , and satisfaction : It is true , were we strangers to a Saviour , his righteousnesse could have no relation to us ; but now that wee are incorporated into him , by a lively faith , his graces , his merits are so ours , that all thy malice cannot sever them : I , even I who sinned in the first Adam , have satisfied in the second : The first Adams sinne was mine ; The second Adam was made sin for me ; I made my selfe sinfull in the first Adam , and in my selfe ; My Christ is made to me of God righteousnesse and redemption : The curse was my inheritance ; Christ hath redeemed me from the curse of the Law ; being made a curse for me , that I might be made the righteousnesse of God in him . It is thy deep envy thus to grudg unto man , the mercy of that redemption , which was not extended to thy self ; but in despight of all thy snarling , and repining , wee are safe . Being justified by faith , wee have peace with God through our Lord Iesus Christ . IX . TEMPTATION How confidently thou buildest upon a promise ; and if thou have but a word for it , mak'st thy selfe sure of any blessing : whereas thou maist know , that many of those promises , which thou accountest sacred and divine , have shrunk in the performance ; How hath God promised deliverance to those that trust in him ; yet how many of his faithfullest servants have miscarried ? what liberall promises hath he made of provision for those that wait upon him ; yet how many of them have miserably perished in want ? Repelled . BLasphemous spirit ; that which is thine own guise thou art ever apt to impute unto the holy one of Israel ; It is indeed thy manner to draw on thy clients with golden promises of life , wealth , honour , and to say ( as once to my Saviour ) All these will I give thee , when thou neither mean'st , nor canst give any thing but misery and torment . As for my God , whom thou wickedly slanderest , his just title is , Holy , and true : his promises are Amen , as himself : Thy Balaam could let fall so much truth , that God is not a man that he should lie , nor the sonne of man that he should repent ; Hath he said , and shall he not do it ; or hath he spoken , and shall he not make it good ? Cast thine eyes back upon his dealings with his Israel , a people unthankfull enough : and deny , if thou canst , how punctuall he was in all his proceedings with them ? Heare old Joshua , now towards his parting , professe : Behold , this day I am going the way of all flesh , & ye know in your hearts , & in all your souls , that not one thing hath failed of all the good things which the Lord your God spake concerning you ; all are come to passe unto you , and not one thing hath failed therof ; Heare the same truth attested many ages after by the wifest King ; Blessed be the Lord ( saith he ) that hath given rest unto his people Israel , according to all that he promised : There hath not failed one word of all his good promise , which he promised by the hand of Moses his servant . And lest thou shouldst cavil that perhaps God takes greater liberty to himself in matter of his promises under the Gospel , then he formerly did under the Law ; Let me challenge thy malice to instance in any one absolute promise , which God hath made since the beginning of the world unto this day , which he hath failed to performe ; It is not , I grant , uneasie to name divers conditionate ingagements , both of favours , and judgements , wherein God hath been pleased to vary from his former intimations ; and such alteration doth ful-well consist with the infinite wisdome , mercy , and justice of the Almighty , for where the condition required , is not performed by man , how just is it with God either to with-hold a favour , or to inflict a judgement ; or , where he sees that an outward blessing promised ( such a disposition of the soul as it may meet withall ) may turn to our prejudice , and to our spirituall losse , how is it other then mercy to withdraw it ? and in stead thereof to gratifie us with a greater blessing undesired ? In all which , even our own reason is able to justifie the Almighty ; for can we think God should be so obliged to us , as to force favours upon us , when we will needs render our selves uncapable of them ? or so tied up to the punctuality of a promise , as that he may not exchange it for a better ? The former was Eli's case who received this message from the man of God sent to him for that purpose : The Lord God of Israel saith , I said indeed that thy house , and the house of thy father should walk before me for ever ; but now the Lord saith ; Be it far from me ; for them that honour me I will honour , and they that despise me shall be lightly esteemed . God meant the honour of the Priesthood to the family of Eli ; but what ? was it in so absolute termes , that how ever they dishonored God , yet God was bound to honour them ? All these promises of outward favours do never other then suppose an answerable capacity in the receiver ; like as the menaces of judgement ( how ever they sound ) do still intend the favourable exception of a timely prevention by a serious repentance . And though there be no expresse mention of such condition in the promises and threatnings of the Almighty : yet it is enough that he hath once for all made knowne his holy intentions to this purpose by his Prophet ; At what instant I shall speak concerning a nation , and concerning a kingdome to pluck up , and to pull down , and to destroy it ; If that nation against whom I have pronounced , turn from their evill ; I will repent of the evill that I thought to do unto them ; And , at what instant I shall speak concerning a nation , and concerning a kingdom to build and to plant it ; If it do evill in my sight , that it obey not my voice , then I will repent of the good , wherewith I said I would benefit them . The message of Hezekiah's death , and Niniveh's destruction was , in the letter , absolute , but in the sense and intention , conditionate ; with such holy and just reservations are all the promises and threats of the Almighty in these temporall regards ; whiles they alter therefore , he changeth not ; but for his spirituall ingagements , that word of his shall stand everlastingly , I will not suffer my faithfulnesse to faile ; My covenant will I not break , nor alter the thing that is gone out of my mouth : Indeed this is the Tentation , wherewith thou hast formerly set some prime Saints of God , very hard : How doth the holy Psalmist hereupon break out into a dangerous passion ? Will the Lord cast off for ever ? and will be favorable no more ? Is his mercy clean gone for ever ? doth his promise faile for evermore ? hath God forgotten to be gracious ? hath he shut up his tender mercies in displeasure ? Lo , the man was even falling , yet happily recovers his feet ; And I said , this is mine infirmity ; thine infirmity sure enough ( O Asaph ) to make question of the veracity and unfailablenesse of the sure mercies , and promises of the God of truth : Well was it for thee , that thy God , not taking advantage of thy weaknesse , puts forth his gracious hand , and staies thee with the seasonable consideration of the years of the right hand of the most high ; with the remembrance of the works of the Lord , and of his wonders of old ; these were enough to teach thee the omnipotent power , the never-failing mercy of thy maker and redeemer . In no other plight through the impetuousnesse of this temptation was the man after Gods owne heart , whiles he cried out ; I was greatly afflicted , I said in my haste all men are liers : the men that he mis-doubted were surely no other then Gods prophets , w ch had foretold him his future prosperity , & peaceable setlement in the throne ; these ( upon the cross occurrences he met with ) is he ready to censure as lyers , and through their sides , what doth he but strike at him that sent them ? But the word was not spoke in more haste , then it was retracted ; I believed , therefore I spake ; and then sense of mercies doth so overtake the sense of his sufferings , that now he takes more care what to retribute to God for his bounty , then he did before how to receive it , & pitches himselfe upon that firme ground of all comfort , Oh Lord , truly I am thy servant ; I am thy servant , and the son of thy handmaid ; Thou hast loosed my bonds . Here shall I stay my soul against all thy suggestions of distrust , O thou malicious enemy of mankind ; building my self upon that steddy rock of Israel , whose word is , I am Jehovah , I change not . Thou tel'st me of deliverances promised , yet ending in utter mis-carriages ; of provisions vanished into want : Why dost thou not tell me that even good men die ? These promises of earthly favours to the godly declare to us the ordinary course , that God pleaseth to hold in the dispensation of his blessings : which he so ordereth , as that generally they are the Lot of his faithfull ones , for the incouragement and reward of their services ; and contrarily his judgements befall his enemies , in part of payment ; But yet the great God , who is a most free agent , holds fit to leave himselfe at such liberty , as that sometimes for his own most holy purposes , hee may change the scene : which yet he never doth , but to the advantage of his owne ; so as the oppressions & wrongs which are done to them , turn favours ; The Hermite in the story could thank the thiefe that rob'd him of his provision , for that he helpt him so much the sooner to his journies end ; and indeed , if being stripped of our earthly goods , we be stored with spirituall riches ; if whiles the outward man perisheth , the inward man be renewed in us ; if for a little bootlesse honour here , we be advanced to an immortall glory ; if we have exchanged a short and miserable life , for a life eternally blessed ; finally if we lose earth , and win heaven , what cause have we to be other then thankfull ? whereto we have reason to adde , that in all these gracious promises of temporall mercies , there is ever to be understood the exception of expedient castigation , and the meet portage of the Crosse ; which were it not to be supplied , Gods children should want one of the greatest proofs of his fatherly love towards them : which they can read even written in their own bloud ; and can blesse God in killing them for a present blessednesse . So as after all thy malice , Gods promises are holy , his performances certain , his judgments just , his servants happy . X. TEMPTATION Thou art more nice then needs ; Your preachers are too strait-laced in their opinions , and make the way to heaven narrower then God ever meant it ; Tush , man , thou maist be saved in any religion : Is it likely that God will be so cruell , as to cast away all the world of men in the severall varieties of their professions , and save only one poor handfull of reformed Christians ? Away with these scruples ; A generall belief , and a good meaning will serve to bring thee to heaven , without these busie disquisitions of the Articles of faith . Repelled . IT is not for good that thou makest such liberall tenders to my soule ; thou well know'st how ready mans nature is to lay hold on any just liberty that may be allowed him ; and how repiningly it stoops to a restraint ; but this which thou craftily suggestest to mee ( wicked spirit ) is not liberty , it is licentiousnesse : Thou tell'st me the way to heaven is as wide as the world ; but the spirit of truth hath taught me , that strait is the gate , and narrow is the way , that leadeth unto life , and few there be that find it : I know there is but one truth , and one life , and one way to that life ; and I know who it was that said , I am the way , the truth , and the life . He who is one of these , is all ; My Saviour who is life , the end of that way , is likewise the way that leads unto that end ; neither is there any way to heaven but he ; All that is besides him , is by-pathes and errour ; And if any Teacher shall enlarge , or straiten this way Christ , let him be accursed . And if any Teacher shall presume to chalk out any other way then Christ , let him be accursed ; Tell not me therefore of the multitudes of men , and varieties of religions that there are in the world ; If there were as many worlds as men , and every of those men in those worlds , were severed in religion ; yet , I tell thee , there is but one heaven , and but one gate to that heaven , and but one way to that gate ; and that one gate , and way , is Christ ; without whom therefore there can be no entrance . It is thy blasphemy to charge cruelty upon God , if he do not ( that , whereof thou wouldst most complaine , as the greatest loser ) set heaven open on all sides to whatsoever commers : Even that God and Saviours which possesseth and disposeth it , hath told us of a strait gate , and a narrow way ; and few passagers . In vaine dost thou move me to affect to be more charitable then my redeemer : He best knows what he hath to do with that mankind , for whom he hath paid so dear a price ; Yet , to stop thy wicked mouth ; that way , which in comparison of the broad world is narrow , in it selfe ▪ hath a comfortable latitude ; Christ extendeth himselfe largely to a world of believers : This way lies open to all ; no nation , no person under heaven is excluded from walking in it ; Yea all are invited by the voice of the Gospel to tread in it : and whosoever walks in it with a right foot , is accepted to salvation . How far it may please my Saviour to cōmunicate himselfe to men , in an implicite way of beliefe ; and what place those generall and involved apprehensions of the redeemer may find for mercy , at the hands of God , he only knows that shall judge : this I am sure of , that without this Saviour , there can be no salvation ; That in every nation he that feareth God , and worketh righteousnesse is accepted with him ; That he that hath the Son , hath life , and he that hath not the Son hath not life . As therefore we do justly abhor that wild scope of all religions , which thou suggestest ; so we do willingly admit a large scope in one true religion ; so large as the author of it hath thought good to allow : For we have not to do with a God that stands upon curiosities of beliefe ; or that , upon pain of damnation , requires of every believer an exquisite perfection of judgment , concerning every capillar veyne of Theologicall truth ; it is enough for him if we be right for the main substance of the body ; He doth not , call rigorously for every stone in the battlements , it sufficeth , for the capacity of our salvation if the foundation be hold in tire : It is thy sclander therefore that wee confine Truth ; and blessednesse to a corner of Reformed . Christians ▪ no ; wee seek and find it every where , where God hath a Church and Gods Church we know to be Universall : Let them be Abassines , Cophties , Armeniant , Georgians , Jacobites , or what ever names either sclander , or distinction hath put upon them ; if they hold the foundation firme ( howsoever disgracefully built upon with wood , hay , stubble ) wee hold them Christs , we hold them ours . Hence it is , that the new Jerusalem is for her beauty , and uniformity set forth with 12 precious gates , ( though for use and substance , one ) for that from all coasts of heaven there is free accesse to the Church of Christ , and in him to life and glory . He who is the Truth and the life hath said , This is eternall life to know thee , and him whom thou hast sent . This knowledge which is our way to life , is not alike at tained of all ; fome have greater light , and deeper insight into it then others , That mercy which accepts of the least degree or the true apprehension of Christ , hath not promised to dispense with the wilfull neglect of those who might know him more clearly , more exactly : Let those carelesse soules , therefore , which stand indifferent betwixt life and death , upon thy perswasion , content themselves with good meanings , and generalities of beliefe , but for me I shall labour to furnish my self with all requisite truths ; and above all shall aspire towards the excellency of the knowledge of my Lord Jesus Christ ; that I may know him , and the power of his resurrection , and the fellowship of his sufferings . TEMPTATIONS REPELLED . The second Decade . Temptations of Discouragement . II. DECADE . I. TEMPTATION Were it for some few sins of ignorance , or infirmity , thou might'st hope to find place for mercy ; but thy sins are , as for multitude innumerable , so ; for quality , haynous , presumptuous , unpardonable : with what face canst thou look up to heaven and expect remission from a just God ? Repelled . EVen with the face of an humble penitent , justly confounded in himself , in the sense of his owne vilenesse , but awfully confident in a promised mercy : Malicious tempter ; how like thou art to thy selfe ? when thou wouldst draw me on to my sins ; then , how small , sleight , harmlesse , plausible they were ? now thou hast fetch 't me in , to the guilt of those foule offences , they are no lesse then deadly and irremissible . May I but keep within the verge of mercy , thou canst not more aggravate my wickednesse against me , thē I do against my selfe ; thou canst not be more ready to accuse , then I to judge and condemn my selfe ; Oh me , the wretchedest of all creatures , how do I hate my selfe for mine abominable sins ; done with so high a hand , against such a Majesty , after such light of knowledge , such enforcements of warning , such indearments of mercy , such reluctations of spirit , such check of conscience ; what lesse then hell have I deserved from that infinite justice ? Thou canst not write more bitter things against me , then I can plead against my owne soule ; But when thou hast cast up all thy venome ; and when I have passed the heaviest sentence against my selfe , I , who am in my selfe utterly lost , and forfeited to eternall death , in despight of the gates of hell shall live , and am safe , in my Almighty , and ever-blessed Saviour who hath conquered Death and hell for me . Set thou me against my selfe ; I shall set my Saviour against thee ; urge thou my debts , I show his full acquittance : Sue thou my bonds , I shall exhibit them cancell'd , and nayled to his crosse : presse thou my horrible crimes , I plead a pardon sealed in heaven : Thou tell'st me of the multitude , and hainousnesse of my sins , I tell thee of an infinite mercy ; and what are numbers and magnitudes to the infinite ? To an illimited power what difference is there betwixt a mountaine and an ant-heape ? betwixt one and a million ? were my sins a thousand times more and worse then they are , there is worth abundantly enough in every drop of that precious blood which was shed for my redemption , to expiate them : Know , O tempter , that I have to doe with a mercy which can die my scarlet sins , white as snow ; & make my crimson , as wooll ; whose grace is so boundlesse , that if thou thy selfe hadst , upon thy fall , been capable of repentance , thou hadst not everlastingly perished ; The Lord is gracious , and full of compassion , slow to anger , and of great mercy ; The Lord is good to all ; and his tender mercies are over all his works ; And if there be a sin of man unpardonable , it is not for the insufficiency of grace to forgive it , but for the incapacity of the subject that should receive remissision . Thou feel'st to thy paine , and losse , wherefore it was that the eternall sonne of God , Jesus Christ , came into the world ; Even to save sinners ! and if my owne heart shall conspire with thee to accuse me as the chiefe of those sinners , my repentance gives me so much the more claim , and interest in his blessed redemption : Let me be the most laden with the chaines of my captivity , so I may have the greatest share in that all-sufficient ransome . And if thou who art the true fiery serpent in this miserable wildernesse , hast by sin stung my soul to death ; let me ( as I do ) with penitent and faithfull eyes but look up to that brazen serpent which is lift up far above all heavens , thy poyson cannot kill , cannot hurt me . It is the word of eternall truth , which cannot faile us , If we confesse our sins , he is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousnesse . Lo , here , not mercy only , but justice on my side ; The spirit of God saith not only , if we confesse our sins , he is mercifull to forgive our sins , as he elswhere speaks by the pen of Salomon : but more ; he is faithfull and just to forgive our sins ; Our weaknesse and ignorance is wont to flie from the justice of our God , unto his mercy ; What can we feare , when his very justice yeilds remission ? That justice relates to his gracious promise of pardon to the penitent ; whiles I do truly repent therefore , his very justice necessarily infers mercy , and that mercy forgivenesse : Think not therefore , O thou malicious spirit , to affright me with the mention of Divine Justice ; Wo were me if God were not as just , as mercifull ; yea if he were not therefore mercifull because he is just ; mercifull in giving me repentance , just in vouchsafing me the promised mercy and forgivenesse , upon the repentance which he hath given me . After all thy hainous exaggerations of my guilt , it is not the quality of the sin , but the disposition of the sinner that damns the soule ; If we compare the offensive acts of a David , and a Saul , it is not easie to judge whether were more foul ; thou which stirred'st them up both to those odious sinnes , madest account of an equall advantage against both ; but thine ayme failed thee ; the humble and true penitence of the one saved him out of thy hands , the obdurednesse , and false-heartednesse of the other gave him up , as a prey to thy malice ; It is enough for me that though I had not the grace to avoid my sinnes , yet I have the grace to hate and bewaile them ; that good spirit which thought not good to restraine me from sinning , hath beene graciously pleased to humble me for sinning . Yea such is the infinite goodnesse of my God to my poor soule , that those sins which thou hast drawn me into , with an intent of my utmost prejudice , and damnation , are happily turned , through his grace , unto my greatest advantage ; for had it not been for these my sinfull miscarriages , had I ever attained to so cleare a sight of my owne frailty and wretchednesse ? so deep a contrition of soule ? so reall experience of temptation ? so hearty a detestation of sin ? such tendernesse of heart ? such awe of offending ? so fervent zeale of obedience ? so sweet a sense of mercy ? so thankfull a recognition of deliverance ? What hast thou now gained , O thou wicked spirit , by thy prevalent temptations ? What Trophees hast thou cause to erect for thy victory and my soyle ? Couldst thou have won me to a trade of sinning , to a resolution in evill , to a pleasure as in the commission , so in the memory of my sin , to a glorying in wickednesse , & then mightst have taken the advantage of snatching mee away in a state of unrepentance , thou mightst have had just cause to triumph in thy prey ; but now , that it hath pleased my God to shew me so much mercy , as to check me in my evill way , to work in me an abhorring of my sin , and of my selfe for it , and to pull me out of thy clutches , by a true and seasonable repentance , thou hast lost a soule , and I have found a Saviour ; Thou maist upbraid me with the foulnesse of my sins , I shall blesse God for their improvement . II. TEMPTATION Alas , poore man , how willing thou art to make thy selfe believe that thou hast truly repented ; whereas this is nothing but some dump of Melancholy ; or some relenting of nature after too much expence of spirits ; or some irksome discontentment after a satiety and wearinesse of pleasure , or some slavish shrinking in upon the expectation of a lash ; true penitence is a spirituall business , an effect of that grace which was never incident into thy bosome Repelled . MAlicious tempter , it is my no small happinesse that thou art not admitted to keep the key of my heart , or to look into my brest , to see what is in my bosome ; and therefore thou canst not , out of knowledge , passe any censure of my inward dispositions ; onely wilt be sure to suggest the worst ; which the falser it is , the better doth it become the father of lies ; But that good spirit which hath wrought true repentance in my heart , witnesseth , together with my heart , the truth of my repentance . Canst thou hope to perswade me , that I do belie , or mis-know my own grief ? Do not I feele this heart of mine bleed with a true inward remorse for my sinnes ? Have I not poured out many hearty sighs , and tears for mine offences ? Do I not ever looke backe upon them with a vehement loathing and detestation ? Have I not with much anguish of soule confessed them before the face of that God whom I have provoked ? Think not now to choak me with a Cain , or Saul , or Judas , which did more , and repented not ; & to fasten upon me a worldly sorrow that worketh Death ; No wicked one , after all thy depravations , this grief of mine looks with a farre other face then theirs , and is no other then a Godly sorrow working repentance to salvation , not to be repented of ; theirs was out of the horror of punishment , mine out of the sense of displeasure ; their 's for the doom and execution of a severe Judge , mine for the frownes of an offended father ; theirs attended with a wofull despaire , mine with a weeping confidence ; their 's a preface to Hell , mine an introduction to salvation . And since thou wilt needs disparage , and mis-call this godly disposition of mine ; Lo , I challenge this envie of thine to call it to the Test , and to examine it thoroughly whether it agree not with those unfayling rules of the sympcomes and effects of the sorrow , which is according to God : Hath not here been a true carefulnesse ; as to be freed and acquitted from the present guilt of my sin ; so to keep my soul unspotted for the future ; both to work my peace with my God , and to 〈◊〉 it ? Hath not my heard earnestly ▪ laboured to cleare it selfe before God ▪ not with shuffling excuses , and flattering mitigations ; but by humble and syncere confessions of my owne vilenesse ? Hath not my brest swell'd up with an angry indignation at my sinfull mis-carriages ? have I not seriously rated my selfe , for giving way to thy wicked temptations ? Have I not trembled , not only at the apprehension of my owne danger by sin , but at the very suggestion of the like offence ? have I not been kept in awe with the jealous feares of my miserable frailties , lest I should be againe ensnared in thy mischievous ginnes ? Have I not felt in my selfe a servent desire above all things to stand right , in the recovered favour of my God ; and to be strengthned in the inner man with a further increase of grace ; for the preventing of future sins ; and giving more glory to my God , and Saviour ? Hath not my heart within me burn'd with so much more zeale to the honour and service of that Majesty which I have offended , as I have more dishonoured him by my offence ? hath it not been inflamed with just displeasure at my selfe , and all the instruments & means of my mis-leading ? Lastly , have I not falne foule upon my selfe for so easie a seduction ? have I not chastised my self with sharp reproofs ▪ have I not held my appetite short , and upon these very grounds punished it with a deniall of lawfull contentments ? have I not thereupon tasked my selfe with the harder duties of obedience ▪ and doe I not now resolve , and carefully indeavour to walke conscionably in all the wayes of God ; Maligne therefore how thou wilt , my repentance stands firme against all thy detractions , and is not more impugned by thee on earth , then it is accepted in heaven . III. TEMPTATION Thou hast small reason to bear thy self upon thy repentance ; it is too slight ; seconded with too many relapses , too late , to yeild any true comfort to thy soule Repelled . NOr thus can I be discouraged by thee , malicious spirit ; The mercy of my God hath not ●et any stint to the allowed measure of repentance ; Where hath he ever said ; Thus farre shall thy penitence come , else it shall not be accepted ? It is truth that he calls for , not measure ; That happy thief , whom my dying Saviour rescued out of thy hands , gave no other proofe of his repentance , but , We are justly here ; and receive due reward of our deeds ; yet was admitted to attend his Redeemer from his Crosse to his Paradise . Neither do we heare any words from penitent David after his foule crimes , but , I have sinned , Not that any true penitent can be afraid of too much compunction of heart ; and is ready to dry up his teares too soone ; rather pleasing himselfe with the continuance and paine of his own smart ; but that our indulgent father , who takes no pleasure in our misery , is apt to wipe away the teares from our eyes , contenting himself only w th the syncernesse , not the extremity of our contrition : Thy malice is altogether for extreams ; either a wild security , or an utter desperation ; that holy and mercifull Spirit , who is a professed lover of mankind , is ever for the meane ; so hating our carelesnesse that he will not suffer us to want the exercises of a due humiliation ; so abhorring despaire , that he abides not to have us driven to the brinke of that fearfull precipice . As for my repentance , therefore it is enough for me that it is sound , and serious for the substance ; yet , withall , ( thanks be to that good Spirit that wrought it ) it is graciously approveable even for the measure ; I have heartily mourned for my sinnes , though I pined not away with sorrow ; I have broken my sleep for them , though I have not watered my couch with my teares ; and , next to thy selfe , I have hated them most : I have beaten my brest , though I have not rent my heart ; and what would I not have done , or given that I had not sinned ? Tell not me that some worldly crosses have gone nearer to my heart , then my sins ; and that I have spent more teares upon the losse of a sonne , then the displeasure of my heavenly father ; The father of mercies will not measure our repentance by these crooked lines of thine ; he knows the flesh and bloud we are made of ; and therefore expects not we should have so quick a sense of our spirituall , as of our bodily affliction ; it contents him that we set a valuation of his favour , above all earthly things ; and esteeme his offence the greatest of all evils that can befall us : and of this judgement and affection it is not in thy power to bereave my soule . As for my relapses ; I confesse them with sorrow and shame : I know their danger ; and ( had I not to do with an infinite mercy ) their deadlinesse : Yet after all my confusion of face , and thine enforcement of justice , my soul is safe ; for upon those perilous recidivations my hearty repentance hath made my peace ; The long-suffering God , whom I have offended , hath set no limits to his remission : After ten miraculous signes in Egypt , his Israel tempted him no lesse then ten times in the wildernesse , yet his mercy forbore them : not rewarding their reiterated sin with deserved vengeance ; Hath not that gracious Saviour of mankind charged us to forgive our offending brother no lesse then seventy times seven times ? and what proportion is there between our mercy , and his ? Could'st thou charge mee with incouraging my selfe to continue my sin upon this presumption of pardon , thou hadst cause to boast of the advantage , but now that my remorse hath been syncere , and my falls weak , my God will not with-hold mercy from his penitent ; that hath not only confessed but forsaken his sin . As for the late season of my repentance , I confesse I have highly wronged and hazarded my soule in the delay of so often required , and so often purposed a worke ; and given thee faire advantages against my selfe , by so dangerous a neglect ; but blessed be my God that he suffer'd not these advantages to be taken ; I had been utterly lost , if thou hadst surprized me in my impenitence : but now , I can look back upon my perill well passed , and defie thy malice : No time can be prejudiciall to the king of heaven ; no season can be any barre either to our conversion , or his mercifull acceptance : It is true , that latenesse gives shrewd suspitions of the truth of repentance ; but where our repentance is true , it cannot come too late . Object this to some formall soules , that having lavisht out the whole course of their lives in wilfull sensuality & profanenesse , thinke to make an abundant amends for all , on their death-beds with a fashionable , Lord have mercy ; These whom thou hast mockt and drawn on with a stupid security all their days , may well be upbraided by thee , with the irrecoverable delay of what they have not grace to seek ; but that soule which is truly touched with the sense of his sin ; and in an humble contrition makes his addresse to God , and interposes Christ betwixt God and it selfe , is in vain scarred with delay ; and finds that his God makes no difference of houres . Do I not see the Prodigall in the Gospel , after he had run himselfe quite out of breath & means , yet at the last cast , returning , and accepted ▪ I do not hear his father austerely say , Nay , unthrift , hadst thou come whiles thou hadst some bags left , I should have welcomed thy returne as an argument of some grace , and love : but now that thou hast spent all ; and necessity , not affection drives thee home , keep off , and starve ; but the good old man runs , and meets him ; and falls on his neck and kisses him , and calls for the best robe , and the fatted calfe : Thus , thus deals our heavenly Father with us wretched sinners ; if after all refuges vainly sought , and all gracious opportunities carelesly neglected , we shall yet have sincere recourse to his infinite mercy the best things in heaven shall not be too good for us . IV. TEMPTATION Tush ! What doest thou please thy selfe with these vaine thoughts ? if God cared for thee couldst thou be thus miserable ? Repelled . AWay thou lying Spirit ; I am afflicted ; but it is not in thy power to make me miserable : And did I yet smart much more , wouldst thou perswade me to measure the favour of my God by these outward events ? Hath not the Spirit of Truth taught me that in these externall matters , All things come alike to all ; there is one event to the righteous and to the wicked ; to the good and cleane , and to the uncleane ; to him that sacrificeth , and to him that sacrificeth not ; as is the good , so is the sinner ; & he that sweareth , as he that feareth an Oath : But if there were any judgement to be passed upon these grounds , the advantage is mine ; I smart , yea I bleed under the hand of my heavenly father ; Whom the Lord loveth he chasteneth ; and scourgeth every son whom he receiveth : Lo , there cannot e so much paine in the stripes , as there is comfort in the love of him that layes them on ; He were not my father if he whip't me not ; Truth hath said it , If ye be without chastisements , ye are bastards , and not sonnes : He cannot but love me , whiles he is my father : and let him fetch bloud on me , so he love me : After all thy malice , let me be a bleeding son to such a father ; whiles thy base-borne children enjoy their ease . Impudent tempter , how canst thou from my sufferings argue Gods disfavour , when thou knowest that he whom God loved best , suffered most ? The eternall Sonne of his love , that could truly say , I and the Father are one , indured more from the hand of that his heavenly Father then all the whole world of mankind was capable to suffer ▪ Surely he hath borne our griefs , and carried our sorrows ; He was wounded for oue transgressions , he was bruised for our iniquities ▪ the chastisements of our peace were upon him ▪ the Lord hath laid on him the iniquities of us all . What poore flea bitings are these that I am afflicted with ▪ in respect of those torments which the Sonne of God under went for me ? Thou that sawest the bloudy sweat of his agony , the cruell tortures of his crucifixion , the pangs of worse then death , the sense of his Fathers wrath & our curse , dost thou move me , whom he hath bought with so dear a price , to murmur , and recoyle upon divine providence for a petty affliction ? Besides , this is the load which my blessed Saviour hath with his owne hands laid upon my shoulders ; If any man will come after me , let him deny himselfe and take up his crosse daily , and follow me . Lo , every Crosse is not Christs ; each man hath a crosse of his owne , and this crosse he may not think to tread upon , but he must take up ; and not once perhaps in his life , but daily , and with that weight on his neck he must follow the Lord of life , not to his Tabor only , but to his Golgotha : And thus following him on earth , he shall surely overtake him in heaven ; for if we suffer with him , we shall also reigne with him ▪ It is still thy policy , O thou envious Spirit , to fill mine eyes with the crosse , and to represent nothing to my thoughts , but the horror and paine of suffering , that so thou may'st drive me to a languishing dejectednesse of spirit , and despaire of mercy ; But my God hath raised and directed mine eyes to a better prospect , quite beyond thine , which is a crowne of glory . I see that ready to be set upon my head after my strife , and victory , which were more then enough to make amends for an hell upon earth : In vaine should I hope to obtaine it without a conflict ; how should I overcome if I strive not ? These struglings are the way to a conquest ; After all these assaults the foyle shall bee thine , and mine shall be the glory and triumph ; The God of Truth hath said it : Be faithfull to the death , and I will give thee a crown of life . Thine advantage lies in the way , mine in the end ; the way of affliction is rugged , deep , stiffe , dangerous ; the end is faire , and greene , and strewed with flowers ; No chastening for the present seemeth to be joyous , but grievous ; neverthelesse afterwards , it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby . What if I be in paine here for a while ? The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us . It is thy maliciousnesse that would make the affliction of my body the bane of my soule : but if the fault be not mine , that which thou intendest for a poyson shall prove a cordiall : Let patience have her perfect work , and I am happy in my sufferings : For our light affliction , which is but for a moment , worketh for us a farre more exceeding , and eternall weight of glory ▪ Lo ; it doth not only admir of glory , but works it for us ; so as we are infinitely more beholden to our paine , then to our ease ; and have reason not onely to be well apayd , but to rejoyce in tribulations ; knowing , That Tribulation worketh patience , and patience experience , & experience hope ; and hope maketh not ashamed . Tell mee if thou canst , which of those Saints that are now shining bright in their heaven , hath got thither un-afflicted ? How many of those blessed ones have indured more , then my God wil allow thee to inflict upon my weaknesse ? Some more , and some lesse sorrowes ; all some , yea many : so true is that word of the chosen vessell , That through much tribulation we must enter into the kingdome of God. By this then I see that I am in my right way to that blessednesse I am travelling towards ; Did I find my self in the smooth , pleasant and flowry path of carnall ease and contentment ; I should have just reason to think my selfe quite out of that happy road ; Now I know I am going directly towards my home ; the abiding City which is above ; So far therefore are my sufferings from arguing me miserable , that I could not be happy if I suffered not . V. TEMPTATION Foolish man , how vainly dost thou flatter thy selfe in calling that a chastisement , which God intends for a judgment ; in mistaking that for a rod of fatherly correction , which God laies on as a scourge of just anger , and punishment . Repelled . IT is thy maliciousnesse , O thou wicked spirit , ever to mis-interpret Gods actions ; and to sclander the footsteps of the Almighty ; But notwithstanding all thy mischievous suggestions , I can read mercy , and favour in my affliction ; neither shall it be in the power of thy temptation to put me out of this just construction of my sufferings ; For , what ? Is it the measure of my smart that should argue Gods displeasure ? How many of Gods dearlings on earth have indured more ? What say'st thou to the man , with whom the Almighty did once challenge and foyle thee , the great patterne of patience ; was not his calamity as much beyond mine , as my graces are short of his ? Dost thou not heare the man after Gods owne heart say , Lord , remember David and all his troubles ? Dost thou not hear the chosen vessell who was rapt up into the third heaven , complaine , We are troubled on every side , yet not distressed ; perplexed , but not in despaire ; persecuted , but not forsaken ; cast downe , but not destroyed . Of the Jewes five times received I forty stripes save one ; Thrice was I beaten with rods ; once was I stoned ; thrice I suffered shipwrack , a night and a day I have been in the deep ; In journying often , in perils of waters , in perils of robbers , in perils by my owne countrymen , in perils by the heathen , &c. In wearinesse and painfulnesse , in watchings often , in hunger and thirst , in fastings often , in cold and nakednesse ; Yea which was worse then all these , dost thou not heare him say , There was given to me a thorne in the flesh , the messenger of Satan to buffet me ? Dost thou not too well know ( for thou wert the maine actor in those wofull Tragedies ) what cruell torments the blessed Martyrs of God in all ages have undergone for their holy profession ? None upon earth ever found Gods hand so heavy upon them , none upon earth were so dear to heaven ; The sharpnesse therefore of my pangs can be no proofe of the displeasure of my God ; Yea contrarily , this visitation of mine ( what ever thou suggestest ) is in much love and mercy : Had my God let me loose to my owne waies , and suffered me to run on carelesly in a course of sinning without check , or controll , this had been a manifest argument of an high and hainous displeasure : God is grievously angry when he punishes sinners with prosperity ; for this shows them reserved to a fearfull damnation ; but whom he reclaims from evil by a severe correction , those he loves , there cannot be a greater favour then those saving stripes ; When wee are judged , we are chastened of the Lord that we should not be condemned with the world . Besides , the manner of the infliction speaks nothing but mercy ; for , what a gentle hand doth my God lay upon me ? as if he said , I must correct thee , but I will not hurt thee ; what gracious respites are here ; what favourable inter-spirations ; as if God bade me to recollect my selfe ; and invited me to meet him by a seasonable humiliation ; This is not the fashion of anger and enmity ; which ayming only at destruction , indevours to surprise the adversary , and to hurry him to a sudden execution . Neither is it a meer affliction that can evince either love or hatred ; all is in the attendants , and entertainment of afflictions ; Where God means favour , he gives together with the crosse an humble heart , a meek spirit , a patient submission to his good pleasure , a willingnesse to kisse the rod , and the hand that wields it , a faithfull dependence upon that arme from which he smarts ; and lastly , an happy use and improvement of the suffering , to the bettering of the soule ; who so finds these dispositions in himselfe may well take up that resolution of the sweet singer of Israel , It is good for me that I have been afflicted ; I know , O Lord , that thy judgements are right ; and that thou in very faithfulnesse hast afflicted me : Contrarily , where God smites in anger , those stroakes are followed and accompanied with wofull symptomes of a spirituall maladie ; either a stupid senslesnesse and obdurednesse of heart ; or an impatient murmuring at the stripes ; saucy and presumptuous expostulations , fretting and repining at the smart ; a perverse alienation of affection , and a rebellious swelling against God ; an utter dejection of spirit , and lastly an heartlesse despaire of mercy . Those with home thou hast prevailed so far as to draw them into this deadly condition of soule , have just cause to thinke themselves smitten in displeasure , but as for me , blessed be the name of my God , my stripes are medicinall , and healing : Let the righteous God thus smite me , it shall be a kindnesse ; and let him reprove me , it shall be an excellent oyle that shall not break my head . VI. TEMPTATION Away with these superstitious feares , and needlesse scruples wherewith thou fondly troublest thy selfe ; as if God that sits above in the circle of heaven regarded these poore businesses that passe here below upon earth ; or cared what this man doth , or that man suffereth : Dost thou not see that none prosper so much in the world as those that are most noted for wickednesse ? and dost thou see any so miserable upon earth as the holiest ? Could it be thus if there were providence that over looks and over-rules these earthly affairs ? Repelled . THe Lord rebuke thee , Satan . Even that great Lord of heaven and earth , whom thou so wickedly blasphemest ; wouldst thou perswade me that he who is infinite in power , is not also infinite in providence ? He whose infinite power made all creatures , both in heaven above , and in earth beneath , shall not his infinite providence govern and dispose of all that he hath made ? Lo , how justly the spirit of wisdome calls thee , and thy clients , fools , & brutish things ; They say , the Lord shall not see , neither shall the God of Jacob regard ; Vnderstand ye brutish among the people ; and ye fools , when will ye be wise ? He that planted the eare , shall he not heare ? he that formed the eye , shall not he see ? he that teacheth man knowledge , shall not he know ? It was no limited power , that could make this eye to see , this eare to heare , this heart to understand ; and if that eye which he hath given us , can see all things that are within our prospect ; and that eare that he hath planted , can heare all sounds that are within our compasse ; and that heart that he hath given us , can know all matters within the reach of our comprehension ; how much more shall the sight , and hearing , and knowledge of that infinite Spirit ( which can admit of no bounds ) extend to all the actions and events of all the creatures , that lie open before him that ma●e them ? It is in him that we live , and move , and have our being ; and can we be so sottish , as to think we can steale a life from him , which he knows not of ? or a motion that he discerneth not ? That word of his by whom all creatures were made , hath told me , that not one sparrow ( two whereof are sold for a farthing ) can fall to the ground without my heavenly Father ; yea , that the very hairs of our heads ( though a poor , neglected excrement ) are all numbred : and can there be any thing more sleight then they ? How great care must we needs think is taken of the head , since not an haire can fall unregarded ? The Lord maketh poor and maketh rich ; he bringeth down and lifteth up : He raiseth up the poor out of the dust , and lifteth up the begger from the dunghill , to set them among princes , and to make them inherit the throne of glory ; for the pillars of the earth are the Lords , and he hath set the world upon them . Even Rabshakeh himselfe spake truer then he was aware of ; Am I now comne up without the Lord against this place ? No certainly , thou insolent blasphemer , thou couldst not move thy tongue , nor wag thy finger against Gods inheritance , without the providence of that God , who returned answer to thy proud Master , the King of Assyria , I know thy abode , and thy going out , and thy comming in , and thy rage against me ; Thy rage , and thy tumult is come up into my ears ; therefore I will put an hooke in thy nose , and my bridle in thy lips , and I will turn thee back by the way by which thou camest : So true is that word of Elihu ; His eyes are upon the waies of man ; and he soeth all his goings ; there is no darknesse , nor shadow of death , where the workers of iniquity may hide themselves ; Seconded by the holy Psalmist ; The Lord looketh from heaven , he beholdeth all the sons of men ; From the place of his habitation he looketh upon all the inhabitants of the earth . Neither is this divine providence confined onely to man , the prime peece of this visible creation ; but ; it extends it self to all the workmanship of the Almighty : O. Lord how manifold are , thy works ; in wisdome hast thoumade them all ; the earth is full of thy riches : So is the great and wide Sea ; wherein are things creeping innumerable , both small and great beasts ; these wait all upon thee , that thou maist give them their meat in due season , thou givest it them , they gather ; thou openest thy hand , they are filled with good : The young Lyons roar after their prey ; and seek their meat from God ; The ravens neither sow nor reap , no● have any store-house , or barne , yet God feedeth them ; The Lillies toyle not , nor sp●● , yet the great God cloaths them with more then Salomons glory . Who knoweth not in all these , that the hand of the Lord hath wrought this ? In whose hand is the soule of every living thing ; and the breath of all mankind . What dost thou then , O thou false spirit , thinke to choak divine providence with the smalnesse , and multitude of objects ? as if quantities or numbers could make any difference in the Infinite ? as if one drop of water were not all one to the Almighty , with the whole deep ? One corne of sand with the whole masse of the earth ? as if that hand which graspeth the large circumference of the highest heaven could let slip the least flye , or worme upon earth ? When thou feelest , to thy paine , that this eye of omniscience , and this hand of power reaches even to thy neither most hell ; and sees and orders every of those torments wherewith thou art everlastingly punished ; and at pleasure puts bounds to thy malicious indevours against his meanest creatures upon earth ? Thou tellest me of the wickedest mens prosperity ; This is no new dart of thine , but the same which thou hast throwne , of old , at many a faithfull heart ; Holy Job , David , Jeremie felt the dint of it ; not without danger , but without hurt . It is true ; Wicked men flourish ; what marvell is this ? The world loves his owne : Doth any man wonder to see the weeds overtop the good herbes ? They are natives to that soyle , whereto the other are but strangers . Wicked men prosper ; It is all the heaven they are like to have ; and yet , alas , at the best , it is but a wofull one ; how intermixed with sorrows and discontentments ? how full of uncertainties ? how certain of ruine , and confusion ? It is a sure and sad interchange , whereof Father Abraham minds the man who was now more full of torment , then formerly of wealth ; Son , remember , that thou in thy life time receivedst thy good things , and Lazarus evill ; but now he is comforted , and thou art tormented . The wicked man prospers ; but how long ? I have seen the wicked in great power ; and spreading himselfe like a green bay-tree ; yet he passed away , and , lo , he was not ; I sought him , but he could not be found . The wicked prosper ; Alas , their welfare is their judgement ; God doth not owe them so much favour , as to afflict them : They walk on mertily towards a deadly precipice : The just God lets them alone ; and will not so much as molest their jollity with a painfull check . The wicked thrive in the world ; How should they do other ? Mammon is the God they serve , and what can he doe lesse then blesse them with a miserable advantage ? for thus their wealth is made to them an occasion of falling ; The prosperity of fools shall destroy them . The wicked prosper ; Let me never prosper if I envy them : Do not I see their day coming ? Do not I know that they are meerly fed up to the slaughter ? Wherefore do the cram'd fowles , and fatted Oxen fare better then their fellows ? Is it out of favour , or is it that they are designed to the dresser ? Amnon is feasted with his brethren , those that serve him see death in his face : Belshazzar triumphs in mirth , and carouseth freely in the sacred vessels ; The hand writes upon the wall , Thy dayes are numbred , thy kingdome finished : The revelling of the wicked , is but a lightning before an eternall death . Thou tell'st me on the the contrary , that the godly are persecuted , afflicted , tormented . It is true ; None knows it better then thy selfe , who under the permission of the most High , art the author of all their sufferings . It is thou , the red Dragon , that standest ready to devoure the masculine issue of Gods Church ; It is thou , that when the persecuted woman flees into the wildernesse , powrest out of thy mouth , after her , flouds of water to drowne her : It is thou that inspirest Tyrants w th rage against the innocent Saints of God ; and actuatest their hellish cruelty : But , when thou hast all done , the most wise and mighty arbiter of heaven turnes all this to the advantage of his deare ones upon earth : The bloud of the Martyrs doth , and shall prove the seed of the Church ; whereof every grain yeelds thirty , sixty , an hundred fold : Neither had the Church of God been so numerous , if there had been lesse malice in thy prosecution : And as for those severall Christians , that have undergone the worst of thy fury , they are so far from finding cause of complaint , that they rejoyce and triumph in the happy issue of their intended miseries ; They can say to thee as Joseph said of old , to his once-envious brethren ; Thou thoughtst evill against us , but God meant it unto good ; they had not now sate so gloriously crowned in the highest heaven , if thou hadst not persecuted them unto bloud . None are so afflicted ( thou saist ) as the godly ; True , their Saviour hath told them before hand what to trust to ; In the world ye shall have tribulation ; Have they any reason to looke for better measure then their blessed redeemer ? If the world hate you , ( saith he ) ye know that it hated me before it hated you : If ye were of the world , the world would love his owne , but because ye are not of the world , but I have chosen you out of the world , therefore the world hateth you ; Now , welcome , welcome that hate that is raised from our deare Saviours love and election ; Wo were us if we were not thus hated : Let the world hate , and hurt us thus still , so we may be the favorites of heaven . None fare so ill on earth as the godly , both living and dead ; The dead bodies of Gods servants , have they given to be meat to the fowls of the heaven , the flesh of his Saints , unto the beasts of the field , their bloud have they shed like water , and there was none to bury thē ; They are become a reproach to their neighbours ; a scorn and derision to them that are round about them . Oh the poor impotent malice of wicked spirits , and men ! What matters it if our carcasses rot upon earth , whiles our souls shine in heavenly glory ? What matters it , if for a while we be made a gazing-stock to the world , to Angels , and to men ; whiles the Son of God hath assured us of an eternall royalty ? To him that over-commeth will I grant to sit with me in my throne ; even as I also overcame and am set downe with my Father in his throne . None are so ill intreated as the godly : It is true , for none are so happy as they : Blessed are they which are persecuted for righteousnesse sake ; for theirs is the kingdome of heaven . Blessed are ye , when men shall revile you , and persecute you , and say all manner of evill of you , falsly , for my sake . Rejoice , and be exceeding glad , for great is your reward in heaven : Who would not endure wrongs a while to be everlastingly recompenced ? Here is not place onely for patience , but for joy , and that exceeding ; in respect of a reward so infinitely glorious . It is no marvell then , if we be bidden to pray for them which despitefully use us , and persecute us ; these are the men that are our great Benefactors , & ( though full sore against their wills ) contribute to our eternall blessednesse . The wicked triumph , whiles the righteous are trampled upon ; What marvell ? we are in a middle region betwixt heaven , and hell ; but nearer to this latter , which is the place of confusion : It is but staying a while ; and each place will be distinctly peopled with his owne ; there is a large and glorious heaven appointed for the everlasting receptacle of the just , an hell for the godlesse : till then , the eternall wisdome hath determined for his most holy ends to give way to this confused mixture , and to this seeming-inequality of events . How easie were it for him to make all heaven ; but he hath a justice to glorifie , as well as a mercy : and ( in the mean time ) it is the just praise of his infinite power , wisdome , goodnesse , that he can fetch the greatest good , out of the worst of evils . All things go crosse here ; the righteous droop , the wicked flourish : The end shall make amends for all ; The world is a stage ; every man acts his part ; the wise compiler of this great interlude hath so contrived it ; That the middle Scenes show nothing but intricacy ; and perplexednesse ; the unskilfull spectator is ready to censure the plot ; and thinks he sees such unpleasing difficulties in the carriage of affaires , as can never be reconciled ; but by that time he have sate it out , he shall see all brought about to a meet accordance ; and all shut up in a happy applause . Blessed is the man that endureth temptation ; for when he is tried , he shall receive the crowne of life , which the Lord hath promised to them that love him . The world is an Apothecaries shop , wherein there are all manner of drugs , some poysonous , others cordiall ; An ignorant , that comes in , and knows only the quality , not the use of those receits , will straight be ready to say ; What do these unwholsome simples , these dangerous mineralls , these deadly juices here ? But the learned , and skilfull artist knows how so to temper all these noxious ingredients , that they shall turn Antidotes , and serve for the health of his patient . Thus doth the most high and holy God order these earthly ( though noxious ) compositions , to the glory of his great name , and to the advantage of his chosen : So as that suggestion , wherewith thou meant'st to batter the divine providence of the Almighty , doth invincibly fortifie it ; his most wise permission and powerfull over-ruling of evill actions and men through the whole world to his owne honour , & the benefit of his Church . VII . TEMPTATION If God be never so liberall in in his promises and sure in performances of mercy , to his own , yet what is that to thee ? thou art none of his , neither canst lay any just claime to his election ; Repelled . HOw boldly can I defie thee , O thou lying spirit , whiles I have the assurance of him , who is the word of Truth ; How confidently dare I challenge thee upon that unfailing testimony , which shall stand till heaven and earth shall passe ; Ye that have believed in Christ , are sealed with that holy spirit of promise , which is the earnest of our inheritance , untill the redemption of the purchased possession unto the praise of his glory : Lo here a double assurance , which all the powers of hell shall in vaine labour to defeat ; The Almighties Scale , and his Earnest : both made , and given to the believer ; and therefore to me : In spight of all temptations I believe , and know whom I have believed ; I can accuse my faith of weaknesse , thou canst not convince it of untruth ; and all the precious promises of the Gospel , and all the gracious ingagements of God , are made , not to the measure , but to the truth of our beliefe , and why should not I as truly know that I relie upon the word of my Saviour , as I know that I distrust , and reject thine ? Since then I am a subject truly capable of this mercy , what can hinder me from enjoying it ? Cheare thy selfe up therefore , O my soule , with this undefeisible confidence , that thou hast Gods seale , and his earnest for thy salvation . Even an honest man will not be lesse then his word ; but if his hand have seconded his tongue , he holds the obligation yet stronger ; but if his seale shall be further added to his hand , there is nothing that can give more validity to the graunt , or contract : yet , even of the value of Seales there is much difference : The Seale of a private man carries so much authority as his person ; the seale of a Community hath so much more security in it , as there are more persons interessed : But the signet of a King hath wont to be held , to all purposes , authenticall ; as we find ( to omit Ahab ) in the signatures of Ahasuerus , and Darius ; Who desires any better assurance for the estate of him and his posterity , then the Great Seale ? And behold here is no lesse then the great seale of heaven for my election and salvation ; Ye are sealed with the spirit of promise . But lest thou shouldest plead this to be but a graunt of the future , and therefore , perhaps , upon some intervenient mis-deamures , or unkindnesse taken , reversible ; know that here is yet further , an actuall conveyance of this mercy to me ; in that here is an Earnest given me before-hand of a perfect accomplishment : An earnest , that both binds the assurance , and stands for part of payment of that great sum of glory which abides for me in heaven . This seale I shew , this earnest I produce ; so as my securance is unfailable : And , that thou maist not plead this Seale to be counterfeit , set on only with a stamp of presumption and self-love ; know that here is the true and cleare impression of Gods spirit in all the lines of that gracious signanature ; a right ( though weak ) illumination of mind in the true apprehension of heavenly things , sincerity of holy desires , truth of inchoate holiness , unfainedness of Christian charity , constant purposes and indeavours of perfect obedience : And as for my earnest , it can no more disappoint me , then the hand that gave it ; My soule is possessed with true ( how ever imperfect ) grace : and what is grace but the beginning of glory ? and what is glory but the consummation of grace ? What should I regard thy cavils , whiles I have these pledges of the Almighty ? It is not in thy power , malicious spirit , to sever those things which Gods eternall decree hath put together : Our calling ▪ and election are thus conjoyned from eternity ; All the craft and force of hell cannot divorce them : Whom he did predestinate them also he called ; and whom he called them he also justified ; and whom he justifieth them also he glorifieth ; It is true that outwardly many are called , but few chosen ; but none are inwardly called which are not also chosen : in which number is my poore soule , whereto God hath shewed mercy in singling it out of this wicked world , into the liberty of the sons of God ; For , do not I find my selfe sensibly changed from what I was ? am I not evidently freed from the bondage of those naturall corruptions , under which thou heldst mo miserably captiv'd ? Do I not hate the courses of my former disobedience ? Do I not give willing eare to the voice of the Gospel ? Do I not desire and indeavour to conforme my selfe wholly to the will of my God and Saviour ? Do I not heartily grieve for my spirituall faylings ? Do not I earnestly pray for grace to resist all thy temptations ? Do not I cordially affect the means of grace and salvation ? Do I not labour in all things to keep a good conscience before God , and men ? Are not these the infallible proofs of my calling , and the sure and certaine fruits of mine election ? Canst thou hope to perswade me , that God will bestow these favours where he loves not ? that he wil repent him of such mercies ? That he will lose the thanks and honour of so gracious proceedings ? Suggest what thou wilt ; I am more then confident , that he who hath begun this good work in me , will perform it untill the day of Jesus Christ . Do not I heare the chosen vessel tell his Thessalonians , that he knows them to be elected of God ? And upon what grounds doth he raise this assurance ? For ( saith he ) our Gospel came not to you in word only , but also in power , and in the Holy Ghost : That which can assure us of another mans election , may much more secure us of our owne : the entertainment & successe of the Gospel in our souls . Lo , that blessed word hath wrought in me a sensible abatement of my corrupt affections ; and hath produced an apparent renovation of my mind ; and hath quickned me to a new life of grace , and obedience ; this can be no work of nature ; this can be no other then the work of that Spirit , whereby I am sealed to the day of redemption ; My heart feels the power of the Gospel ; my life expresses it ; maugre all thy malice ; therefore I am elected . When the gates of hell have done their worst , none of Gods children can miscarry ; For if children , then they are heirs ; heirs of God , and joynt-heirs with Christ . Now , as many as are led by the spirit of God , they are the sons of God ; and this is the direction that I follow . There are but three guides that I can be led by ; my own will , thy suggestions , the motions of Gods spirit . For my owne will , I were no Christian if I had not learn'd to deny it , where it stands opposite to the will of my God ; as for thy suggestions , I hate and defie them ; they are onely therefore the motions of that good Spirit which I desire to follow ; and if at any time , my owne frailty have betraied me to some aberrations , my repentance hath overtaken my offence ; and in sincerity of heart , I can say with an holier man ; I have gone astray like a sheep : seek thy servant , for I do not forget thy commandements : All thy malice therefore cannot rob me of the comfort of mine adoption . It is no marvell if thou , who art all enmity , canst not abide to heare of love ; but God , who is love , hath told me ; that love is of God , and that every one that loveth is borne of God ; and that by this we know that we have passed from death to life , because we love the brethren ; now , my heart can irrefragably witnesse to me , that I love God because he is good ; infinitely good in himself , and infinitely good to me ; and that I love good men because they are his sons , my brethren ; I am therefore as surely passed from death to life , as if I had set my foot over the threshold of heaven . VIII . TEMPTATION Alas , poor man , how grosly deludest thou thy selfe ? thou talk'st of thy faith , and bearest thy selfe high upon this grace ; and think'st to doe great matters by it ; whereas the truth is , thou hast no faith , but that which thou mis-callest so , is nothing else but meer presumption . Repelled . IS it any wonder that thou should'st sclander the graces of God , who art ever ready to calumniate the giver ? No , tempter ; Canst thou challenge this faith of mine , which thou censurest , to be thine owne worke ? such it should be , if it were presumption ; Were it presumption , would'st thou oppose it ? would'st thou not foster and applaud it as thine ? The presumption is thine , who darest thus derogate from the gracious work of the Almighty ; and fasten sin upon the holy Spirit ; Mine is faith ; yet so mine , as that it is his that wrought it : There is not more difference betwixt thee , and an Angel of light , then betwixt my faith , and thy presumption : True faith ( such is mine , after all thy sclanderous suggestions ) is grounded upon sound knowledge , and that knowledge upon an infallible word ; Whereas presumption rests only upon opinion , and conceit , built upon the sands of self-love : Whence it is that the most ignorant are ever the most presumptuous ; when the knowing soule sees what dangers it is to encounter , and provides for them with an awfull resolution . True faith never comes without carefull and diligent use of meanes ; The word , sacraments , praier , meditation are but enough with their conjoyned forces to produce so divine a work ; whereas presumption comes with ease ; it costs nothing , no strife , no labour to draw forth so worthlesse and vicious a disposition ; yea rather corrupt nature is forward not only to offer it to us , but even to force it upon our admission ; and it is no small maistery to repell it . True faith struggles with infidelity ; this Iacob is wrestling with this Esau in the womb of the soule ; and , if at any time , the worse part ( through the violence of a temptation ) get the start of the better , the hand laies hold on the heel , and suffers not it selfe to be any other then insensibly prevented ; but recovers the light ere the suggestion can be fully compleated ; and at last so far prevails , that the elder shall serve the younger ; This is the victory that overcomes the world , even our faith : Whereas presumption is ever quiet and secure ; not fearing any perill ; not combating with any doubt ; pleasing it selfe in its owne ease and safety ; and in the confidence of a perpetuall prosperity can say , I shall never be moved . True faith , wheresoever it is , purifieth the heart , and will not suffer any known sin to harbour there ; and is ever attended with care , awfulnesse , love , obedience : Whereas presumption impures the soule , and works it to boldnesse , obduration , false joy , security , senslesnesse . True faith grows daily ; like the graine of mustard-seed in the Gospel , which from small beginnings arises to a tall , and large-spreading plant : presumption hath enough , and sits down contented with its own measure , applauding the happinesse of its own condition . True faith , like gold , comes out pure from the fire of Temptation ; and , like to sound friendship , is most helpfull in the greatest need ; Presumption , upon the easiest triall , vanisheth into smoak and drosse , and is never so sure to faile us as in the evill day . So then this firme affiance of mine , being grounded upon the most sure promises of the God of Truth , upon frequent use and improvement of all holy means ; after many bickerings with thy motions of unbelief ; being attended with holy and purifying dispositions of the soule ; and gathering still more strength , and growing up dayly towards a longed-for perfection ; and which , now , thy experience convinces thee , to be most present and comfortable in the hour of Temptation , is true faith , not as thou falsly suggestest , a false presumption . It is true , my unworthinesse is great , but I have to do with an infinite mercy ; so as my wretched unworthinesse doth but heighten the glory of his most mercifull pardon and acceptation . Shortly then , where there is a divine promise of free grace and mercy , a true apprehension and embracing of that promise ; a warrant and acceptance of that apprehension , a willing relyance upon that warrant , a sure knowledge and sense of that relyance , there can be no place for presumption ; This is the case betwixt God and my soule ; His word of promise , and warrant that cannot deceive me , is : He that believeth on the Son hath everlasting life ; and , He that believes in him that sent me hath everlasting life ; and shall not come into condemnation , but hath passed from death to life ; My owne heart irrefragably makes out the rest ; which is the truth of my apprehension , relyance , knowledge . Mine therefore is the faith ; the presumption in casting sclander upon the grace of Gods spirit is thine owne . IX . TEMPTATION Thou thoughtest perhaps once , that thou hadst some tokens of Gods favour ; but now , thou canst not but find that he hath utterly forsaken thee , and withdrawing himself from thee , hath given thee up into my hands , to which thy sins have justly forfaited thee . Repelled . BE not discouraged , O thou weak soule , with this malicious suggestion of the enemy : Thou art not the first , nor the holiest that hath been thus assailed ; So hard was the man after Gods owne heart driven with this Temptation ; that he cries out in the bitternesse of his soul , Will the Lord cast ( me ) off for ever ? and will he be favourable no more ? hath God forgotten to be gracious ? hath he in anger shut up his tender mercies ? Is his mercy cleane gone for ever ? doth his promise faile for evermore ? Thy case was his for the sense of the desertion , why should not his case be thine for the remedy ? Mark how happily and how soon he recovers himself : And I said , This is my infirmity ; But I will remember the years of the right hand of the most high ; I will remember the works of the Lord ; surely I will remember the wonders of old ; I will meditate of all thy works : Lo , how wisely , and faithfully David retreats back to the sure hold of Gods formerlyexperimented mercies , and there finds a sensible reliefe : He , that when he was to encounter with the proud Giant , could before-hand arme himselfe with the proof of Gods former deliverances and victories , ( Thy servant slew both the lyon and the bear ; and this uncircumcised Philistim shall be as one of them ; ) now animates himself after the temptation against the spirituall Goliah , with the like remembrance of Gods ancient mercies , and indearments to his soule ; as well knowing that , what ever we are , God cannot but be himself ; God is not as a man , that he should lie , neither the son of man , that he should repent ; Having loved his own , which were in the world , he loved them unto the end : Hast thou therefore formerly found the sure testimonies of Gods favour to thee , in the reall pledges of his holy Graces ; live thou still , whiles thou art thus besieged with temptations , upon the old store ; know , that thou hast to do with a God , that can no more change , then not be : Satan cannot be more constant to his malice then thy God is to his everlasting mercies . He may for a time be pleased to withdraw himself from thee ; but it is , that he may make thee so much more happy in his re-appearance : It is his owne word , For a small moment have I forsaken thee , but with great mercies will I gather thee . In a little wrath I hid my face from thee for a moment ; but with everlasting kindnesse will I have mercy on thee , saith the Lord thy redeemer . In the case wherein thou now art , thou canst be no meet Judge either of Gods respects to thee , or thine owne condition ; Can the aguish palate passe any true judgement upon the tast of liquors ? Can the child entertaine any apprehension of his parents favour whiles he is under the lash ? Can any man looke that the fire should give either flame or heat , whiles it lies covered with ashes ? Can any man expect fruit , or leaves from the tree in the midst of winter ? Thou art now in a fit of temptation ; thou art now smarting under the rod of correction ; thy faith lies raked up under the cold ashes of a seeming desertion ; the vegetative life of thy soul is , in this hard season of thy triall , drawne inward , and run downe to the root ; thine estate is never the lesse safe for this , though more uncomfortable : wait thou upon Gods leisure with all humble submission ; the event shall be happy ; when the distemper is once over , thou shalt returne to thy true relish of Gods mercy ; when thine heavenly father shall smile upon thee , and take thee up in his armes , thou wilt see love in his late stripes ; when those dead ashes shall be removed , and the gleeds of grace stirred up againe in thee , thou shalt yeild both light , and warmth ; when the Sun of righteousnesse shall approch to thee , and with his comfortable beams draw up the sap into the branches , thou shalt blossome and flourish ; In the meane time feare nothing ; only believe , and thou shalt see the salvation of the Lord ; Thy soule is in surer hands then thine owne , yea then of the greatest Angel in heaven ; far out of the reach of all the powers of hell ; For our life is hid with Christ in God ; Hid ; not lost , not laid open to all eyes ; but hid ; hid , where Satan cannot touch it , cannot find it ; even with Christ in the heaven of heavens . Feare not therefore , O thou feeble soule , any utter dereliction of thy God ; Thou art bought with a price : God paid too deare for thee , and is too deeply ingaged to thee , to lose thee willingly ; and for any force to be offered to the Almighty , what can men or Devils do ? And if that malignant spirit shall challenge any forfeiture ; plead thou thy full redemption : It is true ; the eternall and inviolable law hath said , Cursed is every one that continueth not in all things that are written in the book of the Law to do them ; and , the soule that sinneth shall die ; Death and curse is therefore due to thee ; But thou hast paid both of these , in thy blessed redeemer ; Christ hath redeemed us from the curse of the Law , being made a curse for us ; Where sin abounded , grace did much more abound ; that as sin hath reigned unto death , even so might grace raigne through righteousnesse unto eternall life by Iesus Christ our Lord ; It is all one to pay thy debt in thine owne person , and by thy surety ; Thy gracious suerty hath staked it down for thee to the utmost farthing : Be confident therefore of thy safe condition ; thou art no lesse sure , then thine adversary is malicious . X. TEMPTATION Had God ever given thee any sure testimonies of his love , thou might'st perhaps pretend to some reason of comfort and confidence . But the truth is , God never loved thee ; he may have cast upon thee some common favours , such as he throwes away upon reprobates , but for the tokens of any speciall love that he bears to thee , thou never didst ; never shalt receive any from him . Repelled . THis is language well-befitting the professed make-bate betwixt God and man ; but know , O thou false tempter , that I have received sure and infallible testimonies of that speciall love , which is proper to his elect : First then , ( as I have to do with a bountiful God , who where he loves , there he inriches ; so ) I have received most precious gifts from his hands ; such as do not import a common , and ordinary beneficence , ( w ch he scatters promiscuously amongst the sons of men ) but such as carry in them a dearnesse , and singularity of divine favour : even the greatest gifts , that either he can give , or man receive ; For first he hath given me his spirit , the spirit of Adoption , whereby I can call him Father ; for the assurance whereof , The Spirit it selfe beareth witnesse with our spirit , that we are the children of God : Deny , if thou canst , the invaluablenesse of this heavenly gift ; and if thy malice cannot detract from the worth , but from the propriety ; yeelding it to be great , but denying it to be mine ; know , O thou envious spirit , that here is the witnesse of two spirits combined against thine ; Were the testimonies single , surely I had reason to believe my owne spirit , rather then thine , which is a spirit of errour ; but now , that the spirit of God conjoines his inerrable testimony together with my spirit , against thy single suggestion , how just cause have I to be confident of my possession of that glorious , and blessed gift ? Neither is that good spirit dead , or dumb , but vocall , and operative : it gives mee a tongue to call , God , Father ; it teacheth me to pray ; it helpeth mine infirmities , and maketh intercession for me , with groanings which cannot be uttered ; It worketh effectually in me a sensible conversion ; Even when I was dead in sins and trespasses , God , who is rich in mercy , for his great love wherewith he loved me , hath by this spirit of his quickned me together with Christ , and hath raised me up together with him : By the blessed effects therefore of this regenerating Spirit happily begun in my soule I find how rich a treasure the Father of mercies hath conveighed into my bosome . Besides , my life shows what is in my heart ; it was a gracious word , that God spake to his people of old , and holds for ever ; I will put my spirit within you , and cause you to walk in my statutes ; I will also save you from all your uncleannesses ; The spirit of God can never be severed from obedience ; If the heart be taken up with the holy Spirit , the feet must walke in Gods statutes ; & both heart and life must be freed from all wilfull uncleannesses ; I feel that God hath wrought all this in me ; from him it is , that I do sincerely desire , & indevour to make straight steps in all the ways of God ; and to avoid , and abhor all those foule corruptions of my sinfull nature ; Flesh and bloud hath not , would not , could not work this in me ; The Spirit therefore of him who raised up Jesus from the dead dwels in me ; And if this be not a pledge of his dearest love , heaven cannot yeeld one . Moreover , he hath bestowed upon mee another gift , more worth then all the world ; his own son , the son of his love , the son of his nature by eternall generation ; Whom he hath not only given for me , in a generality with the rest of mankind , but hath by a speciall donation conveighed unto me , and , as it were put into my bosome ; in that he hath enabled me by a lively faith to bring him home unto my soule ; and hath thus by a particular application made him mine : so as my soule is not more mine , then he is my soules ; And having given me his son , he hath with him given me all things : If there can be greater tokens of love then these , let me want them . Besides his gifts , his carriage doth abundantly argue his love ; were there a strangenesse betweene God and my soule , I might well feare there were no other then overly respects from him towards me : but now , when I find he doth so freely and familiarly converse with his servant , and so graciously imparts himself to me ; renuing the daily testimonies of his holy presence in the frequent motions of his good spirit , answered by the returns of an humble and thankfull obedience ; here is not love onely , but intirenesse . What other is that poor measure of love , which our wretched meannesse can return unto our God , but a weak reflection of that fervent love which he bears unto us ? It is the word of Divine Wisdome , I love them that love me , and the disciple of love can tell us the due order of love , We love him , because he first loved us . The love of God therefore which is shed abroad in our hearts , by the Holy Ghost , which is given unto us , is an all-sufficient conviction of Gods tender love unto us : My heart tels me , then , that I love God truly , though weakly ; God tels me that he embraceth me with an everlasting love , which thy malice may snarle at , but can never abate . TEMPTATIONS REPELLED . The third Decade . Temptations of Allurement . III. DECADE . I. TEMPTATION Thou hast hitherto thus long given entertainment to thy sin , and no inconvenience hath ensued ; no evill hath befallen thee , thy affaires have prospered better then thy scrupulous neighbours ; why shouldst thou shake off a companion , that hath been both harmlesse , and pleasant ? Go on man , sin fearlesly ; thou shalt speed no worse then thou hast done ; Go on , and thrive in thine old course , whiles some precisely conscientious beg , and starve in their innocence . Repelled . IT is right so as wise Salomon observd of old : Because sentence against an evil worke is not executed speedily ; therfore the hearts of the sons of men are fully set in them to do evill . Wicked spirit ; What a deadly fallacy is this which thou puttest upon miserable soules ? Because they have aged in their sins , therefore they must die in them : because they have lived in sin , therefore they must age in it ; because they have prospered in their sin , therefore they must live in it ; whereas all these should be strong arguments to the contrary ; There cannot be a greater proofe of Gods disfavour then for a man to prosper in wickednesse ; neither can there be a more forcible inducement to a man to forsake his sin , then this , that he hath entertain'd it : What dost thou other in this then perswade the poor sinner to despise the riches of the goodnesse and forbearance , and long suffering of God ; which should lead him to repentance ; and after his hardnesse , and impenitent heart to treasure up unto himselfe wrath against the day of wrath , and revelation of the righteous judgement of God ? What an horrible abuse is this of divine mercy ? That which is intended to lead us to repentance , is now urged by thee to draw us from repentance ; Should the justice of God have cut off the sinner in the flagrance of his wicked fact ; there had been no roome for his penitence , and now God gives him a faire respite for his repentance , thou turnest this into a provocation of sinning ; Let the case for the present be mine ; If sin have so far bewitcht me as to win me to dally with it ; must I therefore be wedded to it ? or if I be once wedded to it , through the importunity of Temptation , shall I be tyed to a perpetuall cohabitation with that fiend , and not free my self by a just divorce ? Because I have once yeilded to be evill , must I therefore be worse ? Because I have happily , by the mercy of my God , escaped hell in sinning , shall I wilfully run my self headlong into the pit , by continuing in sin ? No , wicked one , I know how to make better use of Gods favour , and my own miscarriages : I cannot reckon it amongst my comforts , that I prospered in evill ; Let obdured hearts blesse themselves in such advantages ; but I adore that goodnesse , that forbore me in my iniquity ; neither dare provoke it any more . Thinke not to draw me on by the lucky successe of my sin ; which thou hast wanted no indeavour to promote ; Better had it been for me , if I had fared worse in the course of my sinning ; but had I been yet outwardly more happy , do I not know that God vouchsases his showers , & his sun-shine to the fields of those , whose persons he destines to the fire ? Can I be ignorant of that , which holy Iob observed in his time , That the Tabernacles of the wicked prosper ; and they that provoke God are secure , into whose hands God bringeth abundantly ; That they spend their days in wealth , and in a moment go downe to the grave ; and ( as the Psalmist seconds him ) There are no bands in their death ; but their strength is firme ; They are not in trouble like other men , therefore pride compasseth them about as achaine ; And let these jolly men brave it out in the glorious pompe of their unjust greatnesse ; The same eyes that noted their exaltation , have also observed their downefall . They are exalted for a little while ( saith Job ) but they are gone , and brought low ; they are taken out of the way , as all others ; and cut off , as the tops of the ears of corne . And in his answer to Zophar ; Where are the dwelling places of the wicked ? Have ye not asked them that go by the way , and do ye not know their tokens ? That the wicked is reserved to the day of destruction ; they shall be brought forth to the day of wrath ; The eyes of the wicked ( even those scornfull and contemptuous eyes , which they have cast upon Gods poor despised ones ) shall faile , and they shall not escape ; and their hope shall be as the giving up of the ghost . How false an inference then is this , whereby 〈◊〉 goest about to delude ●y soule ; Thou hast hitherto prospered in thy wickedness , therefore thou shalt prosper in it still , and ever ; To morrow shall be as yesterday , and more abundant ; As if the just God had not set a period to iniquity ? As if he had not said to the most insolent sinner , as to the raging Sea , Here shalt thou stay thy proud waves : How many rich Epicures have with Crassus , sup't in Apollo , and broken their fast with Beelzebub , the prince of Devils ? How many have lien downe to sleep out their furfeit , and have waked in hell ? Were my times in thy hand , thou wouldst not suffer me long to enjoy my sin ; and forbeare the seizure of my soule ; but now they are in the hands of a righteous God , who is jealous of his owne glory , he will be sure not to over-pass those hours , which he hath set for thy torment , or my account . Shortly therefore , I will withdraw my foot from every evil way ; and walk holily with my God ; however I speed in the world ; Let me with the conscientious men beg , or starve in my innocence ; rather then thrive in my wickednesse and get hell to boot . II. TEMPTATION Sin still ; thou shall repent soon enough , when thou canst sin no more ; Thine old age , and death-bed are fit seasons for those sad thoughts ; It will go hard if thou maist not , at the last , have a mouthfull of breath left thee , to cry God mercy ; And that is no sooner askt , then had ; Thou hast to do with a God of mercies ; with whom no time is too late , no measure too sleight to be accepted . Repelled . OF all the blessed Attributes of God , whereby he is willing to make himself known unto men , there is none by which he more delights to be set forth , then that of mercy ; When therefore he would proclaime his stile to Moses , this is the title which he most insists upon : The Lord , The Lord God ; mercifull and gracious , long suffering , and abundant in goodnesse , and truth ; keeping mercy for thousands , forgiving iniquity , and transgression , and sin ; And all his holy Heralds the Prophets have still been carefull to blazon him thus to the world ; Neither is there any of those divine Attributes , that is so much abused by men , as this which is most beneficiall to mankind ; For the wisdome of God every man professes to adore it ; for the power of God every man magnifies it ; for the justice of God , every man trembles at it ; but , for the mercy , and long-sufferance of God , how apt are men and devils to wrong it by a sinfull mis-application ? Wicked tempter , how ready art thou to mis-improve Gods patience to the encouragement of my sin ; and to perswade me therefore to offend him , because he is good ; and to continue in sin , because grace abounds ; Thou bidst me sin still ; God forbids me upon paine of death to sin at all ; whether should I listen to ? God cals me to a speedy repentance , thou perswadest me to defer it ; whether counsell should I hold more safe ? Surely there cannot be but danger in the delay of it ; in the speed there can be nothing but a comfortable hope of acceptation : It is not possible for me to repent too soone ; too late I may : To repent for my sin , when I can sinne no more , what would it be other then to be sory that I can no more sin ? And what thank is it to me , that I would , and am disabled to offend ? Thou telst me that mine age , and death-bed are meet seasons for my repentance ; As if time and Grace were in my power to command ; How know I whether I shall live till age ? yea till to morrow ? yea till the next hour ? Doe not I see how fickle my life is ? And shall I with the foolish Virgins , delay the buying of my oyle , till the doores be shut ? But , let me live ; Have I repentance in a string , that I may pull it to me when I list ? Is it not the great gift of that good Spirit , which breatheth when , and where it pleaseth ? It is now offered to me in this time of Grace ; if I now refuse it , perhaps I may seek it , with teares , in vaine : I know the gates of hell stand alwaies wide open to receive all commers , not so the gates of heaven ; they are shut upon the impenitent , and never opened but in the seasons of mercy ; The porches of Bethesda were full of cripples expecting cure ; those waters were not alwaies sanative ; if when the Angel descends and moves the water , we take not our first turne , we may wait too long : But of all other , that season whereon thou pitchest , my death-bed , is most unseasonable for this work , most serviceable for thy purpose ; How many thousand souls hast thou deluded with this plausible , but deadly , suggestion ? For then , alas , how is the whole man taken up with the sense of paine , with grapling with the disease , with answering the condoling of friends , with disposing the remainder of our estate , with repelling ( then most importunate ) temptations , with encountring the horrours and pangs of an imminent dissolution ; And what roome is there then for a serious task of repentance ? No , wicked one , I see thy drift ; thou wouldst faine perswade me to do like some idle wanton servants , who play , and talk out their candle-light , & then go darklings to bed ; I hate the motion , and do gladly embrace this happy opportunity , which God holds forth to me , of my present conversion . Thou tell'st me how hard it would be , if I should not have one mouth-full of breath , at the last , to implore mercy ; I tell thee of many a one that hath not had so much ; neither hath it been hard , but just , that those who have had so many and earnest solicitations from a mercifull God , and have given a deafe eare to them ; should not at the last have a tongue to aske that mercy , which they have so often refused . But let me have wind enough left to redouble the name of mercy ; am I sure upon so short warning to obtaine it ? How many are there that shall say , Lord , Lord ; and yet shall be answer'd , with Depart from me , I know you not ? Do I not hear that God , whom vaine men frame all of mercy , say , even of his Israel ; I will not pity , nor spare , nor have mercy , but destroy them ? There is a time for judgement , as well as a time for mercy ; neither of these may encroach upon other ; as judgement may not be allowed to seize upon the soule , during the season of mercy , so neither may mercy put forth it selfe to rescue the soule in an execution of judgement ; both must have their due turnes ; let me sue therefore for grace , ere the time of grace be over-passed ; Heaven is as a strong castle , whereto there is but one way of entrance ; the draw-bridge is let down all the day ; all that while the passage is open ; let me stay till night ; the bridge is hoysed up , the way precluded ; I may now stand without , and call long enough for an hopelesse admittance . It shall be my care to get within those gates , ere my Sun be set ; whiles the willing neglecters of mercy shal find hell open , heaven inaccessible . III. TEMPTATION Thou art one of Gods chosen ; Now God sees no sin in his elect ; none therefore in thee ; neither maist thou then take notice of any sin in thy selfe ; or needest any repentance for thy sin . Repelled . DEceitfull tempter ; now thou wouldst faine flatter me into hell ; and make Gods favour a motive of my damnation ; I doubt not but I am , through Gods mercy , one of his chosen ; his free grace in Christ my Saviour , hath put upon me this honour ; neither will I fear to challenge any of the happy priviledges of my Election ; But that this should be one of the speciall prerogatives of Grace , that God should see no sin in me , I hate to hear ; That God imputes no sin to his elect , is a divine truth ; but that he sees no sin in his Elect , is a conceit hatch't in hell : For , tell me , thou Antinomian spirit , if God see no sin in his Elect , is the reason on the behalfe of God , or of the sin ? Either for that there is no sin at all to be seen , or for that though there be sin in them , yet God sees it not ; If the former ; it must be either in relation to the person of the sinner , or to the act and nature of the sin : Either , that he cannot do that act which is formally sinne , or , that though he do such an act , yet in him it is no sin . If the latter ; it must be either for the defect of his omniscience , or upon a willing connivence ; In each of these there is grosse errour , in some of them blasphemy : For first , what can be more evident then that the holiest of Gods elect upon earth fall ( and that not infrequently ) into sin ? Who can say , I have made my heart clean , I am pure from my sin ? was the just challenge of wise Salomon ; and his father before him said no lesse , There is none that doeth good , no not one ; And , elswhere , Who can understand his errours ? Cleanse thou me from my secret faults : We all ( saith the Prophet Esay ) putting himself into the number , have like sheep gone astray ; we have turned every one to his owne waies : And wherefore were those legall expiations of old by the bloud of their sacrifices , but for the acknowledged sins both of Priests , and people ? Perswade us if thou canst , that our election exempts us from being men : for certainly , whiles we are men we cannot but be sinners : So sure is that Parenthesis of Salomon , There is no man that sinneth not , as that , If we say we have no sin , we both deceive our selves , and make God a lier . What then ? That which in it self is sin , is it not sin in the Elect ? Doth evill turne good as it falls from their person ? where did the holy God infuse such vertue into any creature ? Surely , so deadly is the infection of sin , that it makes the person evill ; but that the holinesse of the person should make the sin lesse evill , is an hellish monster of opinion ; Yea so far is it from that ; as that the holinesse of the person addes to the haynousnesse of the sin ; The adultery had not been so odious , if a David had not committed it ; nor the abjuration of Christ so grievous , if it had not fallen from him that said , Though all men , yet not I : Sin is sin even in an Angel ; and the worse for the eminence of the actor : For what is sin but the transgression of the law in whomsoever ? whersoever therefore Transgression is ; there is guilt ; And such the best of all Gods Saints have acknowledged & lamented in themselves ; Wo is me , saith the Prophet Esay , for I am undone , because I am a man of unclean lips : The evill that I would not doe , that I doe , saith the chosen vessel ; Yea in many things , saith St. James , we offend all . It is true , that as the beloved Disciple hath taught us , He that is borne of God sinneth not ; Not that he may not fall into the same act of sin with the most carnall man , but that he sins not in the same manner ; The one sins with all his heart , with the full sway of his will , the other not without a kind of renitency : The one makes a trade of his sin ; the other steps onely aside through the vehemence of a Temptation ; The one sins with an high hand , the other out of meer infirmity ; The one walks on securely and resolutely , as obfirmed in his wickednesse , the other is smitten with a seasonable remorse for his offence . The one delights and prides himselfe in his sin ; the other , as he sinned bashfully , so he hates himself for sinning ; The one grows up daily to a greater height of iniquity ; the other improves his sin to the bettering of his soule ; But this difference of sin , as it makes sin unmeasurably sinfull in the worst men ; so it doth not quite anull it in the holiest ; It is their sin still , though it raigne not in them , though it kill them not . Whiles then there cannot but be sin in the Elect , is it possible that God should not see it there ? Is there any thing in heaven , or earth , or hell that can be hid from his all-seeing eyes ? where should this sin lurk , that he should not espy it ? Do not the secrets of all hearts lie open before him ? Are not his eyes a flame of fire ? Is it not expresly noted , as an aggravation of evill ; Iudah did evill in the sight of the Lord ; And , Our transgressions ( faith Isaiah ) are multiplied before thee : It is out of his infinite holinesse , that he cannot abide to behold sin ; but it is out of his absolute omniscience , that there is no sin which he beholds not ; and out of his infinite justice , that he beholds no sin which he hates not . Is it then for that sin hath no being , as that which is onely a failing , and privation of that rectitude and integrity which should be in us , and our actions , without any positive entity in it selfe ? upon this ground God should see no sin at all ; no not in the wickedest man upon earth ; and , whereas wicked men do nothing but sin , it should follow that God takes no notice of most of the actions that are done in the world ; whereof the very thought were blasphemy . Since then it cannot bee out of defect of knowledge , that God sees not the sinnes of his elect ; is it out of a favourable connivence that he is willing not to see , what he sees ? surely , if the meaning be , that God sees not the sinnes of the penitent with a revengefull eye ; that out of a mercifull indulgence , he will not prosecute the sins whereof we have repented , with due vengeance , but passes them by , as if they had not been ; we do so gladly yeeld to this truth , that we can never blesse God enough for this wonderfull mercy to poore sinners ; it is his gracious word , which we lay redy hold upon ; I , even I am he that blotteth out thy transgressions for my own sake , and will not remember thy sinnes . But if the meaning be , that God beares with sin , because theirs ; that he so winkes at it as that he neither sees nor detests it , as it falls from so deare actors ; it is no other , then a blasphemous charge of injustice upon the holy one of Israel ; Your iniquities , faith Isaiah , speaking of Gods chosen people , have separated between you and your God ; and your sinnes have hid his face from you , that he will not hear ; who was dearer to God then the man after his own heart ; yet when he had given way to those foule sinnes of adultery and murder ; Nathan tells him from God ; Now therefore the sword shall never depart from thine house , because thou hast despised me , and hast taken the wife of Vriah the Hittite to be thy wife ; Thus saith the Lord , Behold I will raise up evill against thee out of thine owne house &c. How full and clear is that complaint of Moses the man of God ? We are consumed by thine anger , and by thy wrath are we troubled ; Thou hast set our iniquities before thee , our secret sinnes in the light of thy countenance ; And Ieremy to the same purpose ; We have transgressed and have rebelled , thou hast not pardoned ; Thou hast covered with anger , and persecuted us , thou hast slaine , thou hast not pityed us : Thou hast covered thy selfe with a cloud , that our prayer should not passe thorough : Doubtlesse then God so sees sin in his elect : that he both more notes and hates sin more in his dearest children then in any other . Upon this impious supposition of Gods not seeing sin in his chosen , wouldst thou raise that hellish suggestion , that a man must see no sin in himselfe ; no repentance for sin : Then which , what wider gappe can be opened to a licentious stupidity ? For , that a man should commit sinne , as Lot did his incest , not knowing that hee doth the fact , what is it but to bereave him of his senses ? To commit that fact which he may not know to be sin , what is it but to bereave him of reason ; not to be sorry for the sin he hath commited , what is it but to bereave him of grace ? How contrary is this to the mind and practise of al Gods Saints ? Holy Iob could say ; How many are mine iniquities and sinnes ; make me to know my transgression and my sinne ? and at last , when God had wrought accordingly upon his heart ; I abhorre my selfe and repent in dust and ashes ; Penitent David could say , I acknowledg my transgression , and my sin is ever before me ; and elsewhere , I will declare mine iniquity , and be sorry for my sin ; and Solomons suppliant that would hope for audience in heaven , must know the plague of his own heart . carry on therefore thy deluded clients in a willing ignorance of their finnes , and a secure regardlesnesse of their repentance ; for me , I will ransack my heart for my secret sinnes ; and finde no peace in my soule till it bee truly sensible of my owne repentance , and Gods remission . IV. TEMPTATION Thou maist live as thou listest ; Thy destiny is irreversible ; If thou be predestined to life , thy sins cannot damne thee ; for Gods election remaineth certaine . If thou be ordained to damnation , all thy good endevours cannot save thee ; Please thy selfe on earth , thou canst not alter what is done in heaven . Repelled . THe suggestion is pernicious ; and such , as that Satans quiver hath not many shafts more deadly ; for where ever it enters , it renders a man carelesly desperate , and utterly regardlesse either of good , or evill : bereaving him at once both of grace , and wit. The story tells us of a great Prince tainted with this poyson ; whom his wise Physician happily cured ; for being called to the sicke bed of him , whom he knew thus dangerously resolved ; in stead of medicine , he administers to his patient this just conviction : Sir , you are conscious of your stiffe opinion concerning predestination ; why doe you send to mee for the cure of your sicknesse ? Either you are predestinated to recover and live , or else you are in Gods decree appointed to dye : If you be ordained to live and recover , you shall live , though you take noe helps of physick from me ; but if to dye , all my art and meanes cannot save you . The convinced Prince saw , and felt his errour , and recanted it : as well perceiving , how absurd , and unreasonable it is , in whatsoever decree of either temporall or spiritual good , to sever the means from the end ; being both equally determined ; and the one in way to the other : The comparison is cleare and irrefragable ; Gods decree is equally both certaine , and secret , for bodily health , and life eternall ; The meanes appointed , are food and medicine for the one , and for the other , repentance , fait● , obedience : In the use of these we may live , we cannot but dye in their neglect : were it any other then madnesse in mee to relye upon a presupposed decree , willingly forbearing the while the means whereby it is brought about ? To say , If I shall live I shall live , though I eat not ; If I shall dye , though I eate I shall not live ; therefore I will not eate , but cast my self upon Gods providence , whether to dye or live : In doing thus , what am I other then a selfe murderer ? It is a prevailing policy of the Devill so to work by his temptations , upon the heart of man , that in temporall things he shall trust to the meanes without regard to the providence of the God that gives them ; In spirituall , he should cast himself upon the providence of a God , without respect to the meanes , whereby they are effected ; whereas , if both these goe not together , we lose either God , or our selves , or both . It is true , that if God had peremptorily declared his absolute will concerning the state or event of any creature , we might not indevour , or hope to alter his decree ; If God have said to a Moses ; Goe up to the Mount and dye there , it is not for that obedient servant of God , to say ; Yet I will lay up some years provision , if perchance I may yet live ; Although , even thus , in the minatory declarations of Gods purpose ( because we know not what conditions may be secretly intended ) we may use what meanes we may for a diversion : The Ninivites heard that expresse word from Ionah [ Yet fourty daies and Nineveh shall be destroyed ] and though they beleeved the Prophet , yet they betooke themselves to an universall humiliation for the prevention of the judgement : David heard from the mouth of Nathan ; The child that is born unto thee shall surely dye ; Yet he besought God , and fasted , and lay all night upon the earth , and could say , Who can tell whether God will bee gracious to mee that the child may live ? good Hezekiah was sick unto death , and heares from Isaiah ; Set thy house in order , for thou shalt dye and not live ; yet he turnes his face to the wall , and praies ; and makes use of his bunch of figges ; and recovers ; But , where the counsell of God is altogether secret , without the least glimpse of revelation , for a man to passe a peremptory doome upon himselfe , and either thereupon wilfully to neglect the knowne meanes of his good , or to run willingly upō those courses which will necessarily work his destruction , it is the highest degree of madnesse , that can be incident into a reasonable creature . The father of mercies hath appointed meanes of the salvation of mankind , which lye open to them , if they would not be wanting to themselves ; but especially to us , who are within the bosome of his Church , he hath held forth saving helpes in abundance . What warnings , what reproofes , what exhortations , what invitations , what intreaties , what importunities , hath he forborn for our conversion ? what menaces , what afflictions , what judgments hath he not made use of , for the prevention of our damnation ? Can there be now any man so desperately mad , as to shut heaven gates against himselfe , which the mercifull God leaves open for him ? or , as to breake open the gates of hell , and rush violently into the pit of destruction , which God had latched against him ? Thou sayst , If I be predestin'd to life , my sinnes cannot damne me . Man ; thou beginnest at the wrong end ; in that thou takest thy first rise at Gods eternall counsails , and then judgest doubtfully of thine owne waies ; It is not for thee to beginne first at heaven , and then to descend to earth ; this course is presumptuous and damnable ; What are those secret and closed bookes of Gods eternall decree , and preordination , unto thee ? They are onely for the eyes of him that wrote them ; The Lord knoweth them that are his ; Look if thou wilt upon the outer seale of those Divine secrets ; and , read , Let every one that nameth the name of Christ depart from iniquity . Thy way lies from earth to heaven ; The revealed wil of God , by which onely wee are to be regulated , is ; Repent , beleeve , obey , and thou shalt be saved ; live and dye in thy sinnes , impenitent , unbeleeving , thou shalt be damned ; According to this rule frame thou thy courses , and resolutions ; and if thou canst be so great an enemy to thine own soule , as determinately to contemne the meanes of salvation , and to tread wilfully in the paths of death , who can say other , but thou art faire for hell ? But if thou shalt carefully use and improve those good meanes which God hath ordained for thy conversion , and shalt thereupon find that true grace is wrought in thy soule ; that thou abhorrest al evill waies , that thou dost truly beleeve in the Lord Iesus , and heartily purposest , and indevourest to live holily , and conscionably in this present world , thou maiest now as assuredly know thy name written in heaven , as if thou hadst read it in those eternal characters of Gods secret counsell : Plainely , it is not for thee to say , I am predestinate to life , therefore thus I shall doe , and , thus I shall speed ; but contrarily , thus hath God wrought in me , therefore I am predestinate ; Let me doe well , it cannot but be well with mee ; Glory , and honour , and peace to every man that worketh good ; Let me doe my utmost diligence to make my calling and election sure ; I am safe , and shall be happy . But if thou hast been mis-carried to lewd courses , and hast lived as without God in the world ; whiles thou dost so , thy case is fearefull : but who allowed thee to ●it judg upon thine own soule ? and to passe a peremptory doome of necessary damnation upon thy selfe ? Are not the meanes of grace ( Gods blessed ordinances ) stil held forth unto thee ? Doth not God still gratiously invite thee to repentance ? Doth not thy Saviour stand ready with his armes spread abroad to receive thee into his bosome ? And canst thou be so desperately , and presumptuously mercilesse to thy selfe , as to say , I shall be damned , therefore I will sinne ? Thou canst not be so wicked but there may be a possibility of thy reclamation ; whiles God gives thee respite , there may be hope ; Be not thou so injurious to thy selfe as to usurpe the office both of God , and the Devill ; of God , in passing a finall judgment upon thy selfe ; of the Devill , in drawing thy selfe into damnation . Returne therefore , O sinner , and live , break off thy sinnes by repentance , and be saved ; But if otherwise , know , that Gods decree doth neither necessitate thy sin , nor thy damnation ; Thou maist thank thy selfe for both ; Thy perdition is of thy selfe , O Israel . V. TEMPTATION Why wilt thou be singular amongst and above thy neighbours ; to draw needlesse censures upon thy self ? Be wise , and do as the most . Be not so over-squemish as not to dispense with thy conscience in some small matters ; Lend a lye to a friend , swallow an oath for feare , be drunke sometimes for good fellowship , falsify thy word for an advantage , serve the time , frame thy selfe to all companies ; thus thou shalt be both warme , and safe , and kindly respected . Repelled . PLausible tempter , what care wouldest thou seeme to take of my ease , and reputation , that , in the mean time , thou mightst run away with my soule ? Thou perswadest mee not to be singular amongst my neighbours ; it shall not be my fault if I bee so : If my neighbours bee good , and vertuous , I am with , and for them ; let mee be hissed at , to goe alone ; but if otherwise , let me rather go upright alone , then halt with company : Thou tellst mee of censures ; they are spent in vaine that would disharten mee from good , or draw me into evill ; I am too deep rooted in my resolutions of good , then to be turnd up by every slight wind , I know who it is that hath said , Blessed are ye when men shall revile you , and persecute you , and shall say all manner of evill against you falsly for my names sake . Let men take leave to talk their pleasure ; in what I know I do wel , I am censure-proofe . Thou bidst me bee wise , and doe as the most ; These two cannot agree together ; Not to follow the most , but the best , is true wisdome ; My Saviour hath told me , that the many goe in the broadway , which leadeth to destruction ; and it is the charge of God , Thou shalt not follow a multitude to doe evill ; whiles I follow the guidance of my God , I walk confidently , as knowing , I cannot goe amisse ; as for others , let them look to their own feet , they shall be no guides of mine . Thou bidst me dispense with my conscience in small matters ; I have learnt to call nothing small , that may offend the Majesty of the God of heaven ; Dispensations must onely proceed from a greater power ; Onely God is greater then my conscience ; where he dispenseth not , it were a vaine presumption for me to dispense with my selfe : And what are those small matters wherein thou solicitest my dispensation ? To lend a ly to a friend ; why dost thou not perswade mee to lend him my soule ? Yea to give it unto thee for him ? It is a sure word of the wise man ; The mouth that lyeth , slayeth the soule ; How vehement a charge hath the God of truth layd upon me , to avoid this sinne , which thou , the father of lies , wouldst draw me unto ? What marvell is it , if each speak for his own ? He who is truth it selfe , and loveth truth in the inward parts , justly calles for it in the tongue ; Laying aside lying ( saith the Spirit of God ) speak every man truth with his neighbour ; Thou , who art a lying Spirit , wouldst be willing to advance thine own brood under the faire pretence offriendship ; But what ? shall I to gratifie a friend , make God mine enemy ? shall I to rescue a friend from danger , bring destruction upon my selfe ? Thou shalt destroy them that speake leasings , saith the Psalmist : Without shall be every one that loveth , or maketh lies . If therefore my true attestation may availe my friend , my tongue is his , but if he must be supported by falshood ; my tongue is neither his , nor mine ; but is his that made it . To swallow an oath for fear ? No , tempter ; I can let down none such morsels ; an oath is too sacred , & too awfull a thing for me to put over out of any outward respects against my conscience ? If I sweare , the Oath is not mine , it is Gods ; and the revenge will be his , whose the offence is . It is a charge to be trembled at ; Yee shall not sweare by my name falsly ; neither shalt thou profane the name of thy God , I am the Lord ; And if the word of charge be so dreadfull , what terrour shall we find in the word of judgment ? Lo , God sweares too ; and because there is no greater to sweare by , he swears by himself ; As I live , surely mine oath that he hath despised , and my Covenant which he hath broken , even it will I recompence upon his owne head : It was one of the words that were delivered in fire and smoak and thunder and lightning , in Sinai ; The Lord will not hold him guiltlesse that taketh his name in vaine . I dare not therefore feare any thing so much as the displeasure of the Almighty ; and ( to dye for ) will neither take an unlawfull oath , nor violate a just one . As for that sociable excesse , whereto thou temptest me , how ever the commonness of the vice may have seemed to abate of the reputation of hainousnes , in the opinion of others , yet to me it representeth it so much more hatefull ; as an universall contagion is more grievous then a local : I cannot puchase the name of good fellowship with the losse of my reason , or with the price of a curse ; Dayly experience makes good that word of Solomon , that Wine is a mocker , robbing a man of himselfe , and leaving a beast in his roome : And what woes do I heare denounced against those that rise up earely in the morning that they may follow strong drink , that continue till night til the wine inflame them : If any man thinke he may pride himselfe in a strong brain , and a vigorous body ; Woe to them that are mighty to drink wine , & men of strength to mingle strong drinkes : Let the Iovialists of the world drink wine in bowles , and feast themselves without feare , let me never joyne my selfe with that fellowship , where God is banisht from the companie . Wouldst thou perswade me to falsifie my word for an advantage ? what advantage can be so great as the conscience of truth , and fidelity ? That man is for Gods tabernacle , that sweareth to his owne hurt , and changeth not ; Let me rather lose honestly , then gaine by falshood and perfidiousnesse . Thou biddest me serve the time ; So I will doe ; whiles the time serves not thee ; but if thou shalt have so corrupted the time , that the whole world is set in wickednesse , I will serve my God in opposing it : gladly will I serve the time in all good offices , that may tend to rectifie it , but to serve it in a way of flattery , I hate and scorn . I shall willingly frame my selfe to all companies ; not for a partnership in their vice , but for their reclamation from evil , or incouragement in good ; The chosen vessell hath by his example taught me this charitable , and holy pliablenesse ; Though I be free from all men , yet have I made my self a servant unto all , that I might gain the more . To the Jewes I became as a Jew , that I might gaine the Jewes ; to them that are under the Law , as under the Law , that I might gaine them that are under the Law ; To them that are without Law , as without Law , ( being not without Law to God , but under the Law to Christ that I might gain them that are without Law ; To the weake I became weake that I might gaine the weake ; I am made all things to all men that I might by al means save some : My onely scope shall be spirituall gaine ; for this will I ( like some good Merchant ) trafique with all nations , with all persons . But for carnall respects , to put my selfe ( like the first matter ) into all formes , to be demure with the strictly-severe , to be debaucht with the drunkard , with the Atheist profane , with the Bigot superstitious , what were this but to give away my soule to every one , save to the God that ownes it ; and whiles I would be all , to be nothing ; and to professe an affront to him that hath charged me be not conformed to this world . Shortly , let me be despicable , and starve , and perish in my innocent integrity , rather then be warme and safe , and honoured upon so evill conditions . VI. TEMPTATION It is but for a while that thou hast to live ; and when thou art gone , all the world is gone with thee ; Improve thy life to the best contentment ; Take thy pleasure whiles thou maist . Repelled . Even this was the very no●e of thine old Epicurean clients , Let us eat and drink , for to morrow we shall die , I acknowledg the same dart and the same hand that flings it ; a dart dipped in that deadly poison that causeth the man to dye laughing ; a dart that pierceth as deeply into the sensuall heart , as it easily retorted by the regenerate . These wilde inferences of sensuality are for those , that know no heaven , no hell : but to me that know this world to be nothing but a thorow-fare to eternity either way , they abhorre , not from grace onely , but from reason it selfe ; In the intuition of this immortality , what wise man would not rather say , my life is short , therefore it must bee holy ? I shall not live long , let me live well ; so let mee live for a while , that I may live for ever ? These have been still the thoughts of gracious hearts , Moses the man of God , after he hath computed the short periods of our age , and confined it to fourescore yeares , ( so soon is it cut off , and we fly away ) inferres with the same breath , So teach us to number our daies that we may apply our hearts to wisdome ; As implying that this holy Arithmeticke should be an introduction to Divinity ; that the search of heavenly wisdome should be the true use of our short life ; and the sweet singer of Israel after he hath said , Behold , thou hast made my daies as a span long , mine age is nothing to thee ; findes cause , to look up from earth to heaven , And now , Lord , what wait I for ? surely my hope is even in thee : He that desired to know the measure of his life , findes it but a span ; and recompences the shortnesse of his continuance , with hopes everlasting , as the tender mercy of our God pities our frailtie , remembring that we are but flesh , a wind that passeth away , and cometh not againe ; So our frailty supports it selfe with the meditation of his blessed eternity ; My daies ( saith the Psalmist ) are like a shadow that declineth , and I am withered like grasse ; But thou , O Lord , shalt endure for ever , and thy remembrance to all generations . As therefore every man walketh in a vain shadow , in respect of his transitorinesse , so the Good man in respect of his holy conversation , can say , I will walke before the Lord in the Land of the living ; and knowes himselfe made for better ends then vaine pleasure ; I shall not dye but live , and declare the works of the Lord It is for them who have their portion in this life ; who have made their belly their God , and the world their heaven , to place their felicity in these carnall delights ; Gods secret ones injoy their higher contentments ; Thy loving kindnesse is better then life , saith the Prophet ; Thou hast put gladnesse in my heart , more then ( they had ) in the time that their corne and their wine increased . Miserable worldlings , who walke in the vanitie of their mindes , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their hearts ; who being past feeling , have given themselves over to lasciviousnesse , to work all uncleanenesse with greedinesse : What wonder is it , if as their life is meerely brutish , so the happinesse that they affect is no other then bestiall ; and if they snatch at those vanishing shadowes of pleasure , which a poore momentany life can afford them : according to the improvement of our best faculties , so is our felicity ; The best facultie of brute creatures is their sense , they therefore seeke their happinesse in the delectation of their senses : Mans best facultie is reason ; he places his happinesse therefore in the delights of the mind , in the perfection of knowledg , and height of speculation ; The Christians best sacultie is faith ; his felieity therefore consists in those things which are not perceptible by sense , not fadomeable by reason , but apprehensible by his faith , which is the evidence of things not seen , either by the eye of sense or reason : and as his felicity , so is his life , spirituall . To mee to live is Christ , saith he that was rapt into the third heaven ; I live , yet not I , but Christ liveth in mee , Our life is hid with Christ in God , and , When Christ which is our life , shall appeare , then shall we also appeare with him in glory . Lo then , when the worldling dies , his life dies with him , and , to him , the world is gone with both ; but when I die to nature , I have a life that lives still ; a life that cannot die ; a life that both is , and makes mee glorious : It is not for mee therefore to hunt after these unsatisfying , and momentany pleasures , which perish in their use , and shut up in repentance ; but to lay up those sure comforts , which shall never have an end , but after this transitory life shall accompany mee to eternity . Tell not mee therefore of taking my full scope to the pleasures of sinne ; I know there is an hell , and I looke for an heaven ; upon this short moment of my life depends everlastingnesse . Let me therfore be carefull to bestow this short life , as that I may be sure to avoid eternity of torments , and to lay up for eternity of blessednesse . VII . TEMPTATION It is for common wits to walk in the plain road of opinions . If thou wouldst be eminent amongst men , leave the beaten track , and tread in new paths of thine owne : Neither let it content thee to guide thy steps by the dim lanterns of the Antient ; he is no body that hath not new lights either to hold out , or follow . Repelled . VVIcked tempter ; I know thou wouldst have me go any waies , save good ; were those new waies , right , thou wouldst never perswade me to walk in them ; now I have just reason to mis-doubt and shun those paths which thou invitest me unto ; both as private , and as new : It is enough that they are my owne ; for canst thou think to bring me to believe my selfe wiser then the whole Church of God ? Who am I , that I should over-know not the present world of men only , but the eminent Saints , and learned Doctors of all former ages ? Why should I not rather suspect my owne judgement , then oppose theirs ? When the Church in that heavenly marriage-song inquires of the great shepheard of our souls ; Tell me , O thou whom my soule loveth , where thou feedest , where thou makest thy flocks to rest at noone ; for why should I be as one that turneth aside by the flocks of thy companions ? she receives answer ; If thou know not ( O thou fairest among women ) go thy way forth by the footsteps of the flock , and feed thy kids beside the shepheards tents . Lo , the tracks of the flock , and the tents of the shepheards are my direction to find my Saviour ; if I turn aside , I misse him , and lose my selfe . It is more then enough that those waies are new : for truth is eternall ; and that is therefore most true , that comes nearest to eternity ; as contrarily , novelty is a brand of falshood , and errour : Thus saith the Lord ; Stand ye in the ways , and see ; and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your soules : Far be it from me then , that I should be guilty of that contempt , whereof the Prophet , with the same breath , accuseth his Jewes ; But they said , We will not walk therein . It is a fearfull word that I heare from the mouth of the same Prophet ; Because my people have forgotten me ; and have caused them to stumble in their waies from the antient paths , in a way not cast up : I will scatter them as with an East wind before the enemy ; I will show them the back and not the face in the day of their calamity ; Wo is me for these heavy times , wherein it is not the least part of our sin , nor the least cause of our miseries , that we have stumbled from the ancient pathes , into the untrodden waies of schisme and errour , and find not the face , but the back of our God turned to us , in this day of our calamity ; O God , thou art just ; we cannot complain that have made our selves miserable . It is true , where our forefathers have manifestly started aside like a broken bow ; and having corrupted their wayes , have burnt incense to vanity , we must be so far from making their precedent a warrant for our imitation , as that we hear God say to us , Be ye not like unto your fathers ; Walk not in the statutes of your forefathers , neither observe their judgements ; For those that turne aside to crooked waies , the Lord shall lead them forth with the workers of iniquity ; But where wee see them walke with a right foot , in the holy waies of God , and continue stedfastly in the faith which was once delivered to the Saints , we have reason to be followers of them , who through faith and patience inherit the promises ; that walking in their waies , we may attaine to their end , the salvation of our soules . Let me see those steps wherein the holy Prophets have trod ; those wherein the blessed Apostles have traced the Prophets , those wherein the Primitive Fathers and Martyrs have followed the Apostles ; those wherein the godly and learned Doctors of the succeeding ages have followed those primitive Fathers ; and if I follow not them , let me wander , and perish ; It is for true men to walke in the Kings high-way , theeves & suspected persons crosse over through by-paths , and make way where they find none . Thou tell'st me of new lights ; I ask whence they rise : I know who it was that said , I am the light of the world , he that followeth me shall not walk in darknesse , but shall have the light of life ; and I know that light was the true light ; of whom holy David spake long before , Thou art my lampe , O Lord ; and the Lord wil lighten my darkenesse ; and in thy light shall we see light ; Those that doe truly hold forth this light shall be my guides , and I shall follow them with all confidence ; and shall find the path of the just , as the shining light , that shineth more and more unto the perfect day ; As for any new light , that should now break forth , and shine upon our waies ; certainely it is but darknesse ; such a light as Bildad prophesied of long agoe ; The light of the wicked shall be put out , and the sparke of his fire shall not shine ; The light shall be darknesse in his Tabernacle , and his Candle shall be put out with him ; So as the seduced followers of these new lights may have just cause to take up that complaint of the Prophet , We wait for light , but behold obscurity , for brightnesse , but we walk in darknesse ; we grope for the wall like the blinde , wee stumble at noone day as in the night . Shortly then , that light which the father of lights hath held forth in his will revealed in his word , as it hath been interpreted by his holy Church in all ages , shal be my guide , till I shall see as I am seen ; as for any other lights , they are but as those wandring fires that appear in damp marishes , which lead the travailer into a ditch . VIII . TEMPTATION Pretend religion , and doe any thing : what face is so foule as that Maske will not cleanly cover ? seem holy , and be what thou wilt . Repelled . YEa , there thou wouldest have mee ; this is that deadly dart , wherewith thou hast slain millions of soules ; Hence it is that the Mahumetan Saints may commit publique filthinesse with thanks ; Hence , that corrupt Christians bury such abominable crimes in their cowls Hence , that false professors shroude so much villanies under the shelter of piety ; Hence , that the world abounds with so many sheep without , wolves within ; faire tombes full of inward rottennesse ; filthy dunghills covered over with snow : rich herse-clothes hiding ill-sented carkasses ; broken potsheards covered with silver drosse ; Hence , that the adversaries of Iudah offer to Zerobabel their aid in building the Temple ; The harlot hath her peace offerings ; Absolom hath his vow to pay ; Herod will worship the infant ; Iudas hath a kisse for his Master ; Simon Magus will be a Convert ; Ananias and Sapphira will part with all ; The Angell of the church of Sardis will pretend to live ; The beast hath hornes like a Lamb , but speakes like a dragon ; in a word , the wickedest of men will counterfeit Saints , and false saints are very Devills : for so much more eminent as the vertue is , which they would seeme to put on , so much the more odious is the simulation both to God and man : now the most eminent of all vertues is holinesse : whereby we both come nearest unto God , and most resemble him : of all creatures therefore out of hell , there is none so loathsome to God as the hypocrites , & that upon a double provocation ; both for doing of evil , & for doing evil under a colour of good ; the face that the wicked man sets upon his sin , is worse then the sin it self : Bring no more vain oblations , ( saith the Lord ) incense is an abomination to mee ; the new moones and Sabbaths , the calling of Assemblies I cannot away with ; it is iniquity ; even the solemne meeting ; Your new Moones , and your appointed feasts my soule hateth , they are a trouble to me , I am weary to be are them . How faine wouldst thou therefore draw mee into a double condemnation both for being evill , and seeming good , both w ch are an abomination to the Lord ; Doe I not hear him say , For as much as this people draw neare me with their mouth , and with their lips doe honour mee , but have removed their hearts from me ; therefore behold I will proceed to doe a marvellous work amongst this people , even a marvellous work and a wonder , for the wisdome of the wise shall perish ; Doe I not heare him say by his prophet Jeremiah ; They will deceive every one his neghbour and will not speake the truth : Their tongue is an arrow shot out , it speaketh deceit ; one speaketh peaceably to his neighbour with his mouth , but in heart he layeth his wait ; shall I not visit them for these things , saith the Lord : shall not my soule be avenged of such a nation as this ? Indeed this is the way to beguile the eyes of men like our selves ; for who would mistrust a mortifyed face ? an eye and hand lift up to heaven ? a tongue that speakes holy things ? but when we have to doe with a searcher of hearts , what madnesse is it to think there can be any wisdome or understanding , or counsail against the Lord ? Woe bee to them therefore that seeke deepe to hide their counsell from the Lord ; and their workes are in the darke , and they say , Who seeth us ; and who knoweth us ? Woe bee to the rebellious children , saith the Lord , that take counsell , but not of mee , that cover with a covering , but not of my spirit , that they may add sin to sin . Shall I then cleanse the out-side of the cup , whiles I am within full of extortion , & excesse ? shall I fast for strife and debate , and to smite with the fist of wickednesse ? shall I under pretence of long prayers devoure widowes houses ? shal I put on thy forme , and transfigure my selfe into an Angell of light ? shall not the all-seeing eye of the righteous God find me out in my damnable simulation ? Hath not he said , & wil make it good , Though thou wash thee with nitre , and take thee much sope , yet thine iniquity is marked before mee ? Hath not my Saviour , who shall be our Judge , said , Therefore thou shalt receive the greater damnation ? Can there be any heavier doom that can fall from that awfull mouth , then , Receive thy portion with hypocrites ? Let those therefore that are ambitious of an higher roome in hell , maintaine a forme of Godlinesse , and deny the power of it : face wickednesse with piety : stalke under religion for the aimes of policy : juggle with God and the world , case a devill with a saint , and row towards hell whiles they looke heaven-ward . For me , All the while my breath is in me , & the spirit which God gives mee , is in my nostrills , I shall walke in mine uprightnesse : All false waies , and false semblances shal my soule utterly abhorre : that so at the parting , my rejoiceing may be the testimony of my conscience , that in simplicity , and godly sincerity , not with fleshly wisdome , but by the grace of God I have had my conversation in the world . IX . TEMPTATION Why shouldst thou lose any thing of thy height ? Thou art not made of common mold ; neither art thou as others ; If thou knowst thy self , thou art more holy , more wise , better gifted , more inlightned then thy neighbours ; Justly therefore maist thou over-look the vulgar of Christians , with pity , contempt , censure ; and beare thy selfe as too good for ordinary conversation , go apart , and avoid the contagion of common breath . Repelled . IF pride were thy ruine , wicked spirit , how faine wouldst thou make it mine also ? This was thy first killing suggestion to our first parents in paradise , soone after thine owne fall , ( as if it had been lately before , thy owne case ) Ye shall be as Gods , knowing good and evill : That which thou foundest ▪ so deadly to thy selfe , thou art enviously willing to feoffe upon man , that if through thy temptation , Pride may compasse him about as a chaine , he may beare thee company in those everlasting chaines wherein thou art reserved under darknesse to the judgement of the great day . Thou well knowest that the ready way to make me odious unto God , is to make me proud of my selfe ; Pride and arrogancy , and the evill way doth he hate ; The day of the Lord of hosts shall be upon every one that is proud and lofty , saith the Prophet : He hath scattered the proud in the imaginations of their hearts , saith the blessed Virgin ; God resisteth the proud , and giveth grace to the humble , saith the Apostle ; The Lord will destroy the house of the proud , saith Salomon ; and his father David before him , Thine eyes are upon the haughty that thou maist bring them downe ; Downe , indeed , even to the bottome of that pit of perdition . Make me but proud therefore , & I am thine ; Sure I am , God will not owne me ; and if I could be in heaven with this sin , would cast me downe headlong into hell . Thou bidst me not to lose any thing of my height ; Alas , ( poore wretched dwarfe that I am ! ) what height have I ? if I have but grace enough to know and bewaile my owne misery , and nothingnesse , it is the great mercy of my God ; Who maketh mee to differ from another ? and what have I that I have not received ? and if I have received it , why should I glory in it as my owne ? Whatsoever thou perswadest me , let me rather lose of my height , then adde to my stature , and affect too high a pitch ; That humility is rewarded with honour , this pride with ruine ; It is the word of truth himselfe , Whosoever shall exalt himselfe shall be abased ; and he that shall humble himselfe shall be exalted ; The way then to lose my whole height , yea my being , is to be lifted up , in , and above my selfe ; for though I should build my nest as high as the Eagle ; or advance a throne among the stars , yet how soone shall he cast me downe into the dust ; yea , ( without my repentance ) into the nethermost hell ? Thou telst me that ( which the Pharisee said of himselfe ) I am not as others ; True , for I can say with the chosen vessell , that I am the chiefe of sinners : Thou wouldst bring me into an opinion that I am more holy , and more wise then my neighbours ; I am a stranger to other mens graces , I am acquainted with my owne wants ; Yea I so well know my own sinfulness and folly that I hang downe my head in a just shame for both ; I know that he who was holier then I , could say , I know that in me ( that is , in my flesh ) dwelleth no good thing ; and he that was wiser then I , could say , Surely 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 : All the holinesse that I have attained unto is to see and lament my defects of holinesse ; and all my wisdome is to descry and complaine of my own ignorance and foolishnesse . Am I better gifted then another ? Thou art an ill judge of either , who enviest the gifts of both ; But if I be so , they are gifts still ; and such gifts as the donour hath not absolutely given away from himselfe to me , but hath given ( or lent them rather ) to me , for an improvement to his owne use ; which I have no more reason to be proud of , then the honest factor , of his masters stock ; received by him , not for possession , but for trafique . Am I more inlightned then others ? the more do I discerne my owne darknesse ; and the more do I find cause to be humbled under the sense of it ; But if the greater light which thou saist is in me , were not of an humane imagination , but of divine irradiation , what more reason should I have to be proud of it , then that in this more temperate clime I have more sun shine then those of Lapland and Finland , and the rest of those more northerne nations ; so much the more reason have I to be thankfull ; none to be proud . Why should I therefore over-looke the meanest of my fellow Christians ; who may perhaps have more interest in God then my selfe ; for it is not our knowledge that so much indeares us to God , as our affections ; perhaps he that knows lesse may love more ; and if he had been blessed with my means , would have known more ; Neither is it the distribution of the Talents that argues favour , but the grace to imploy them to the benefit of the giver : if he that received the one Talent had gained another , he had received more thanks then he that upon the receit of five Talents had gained one . The Spirit breathes where it listeth ; and there may lie secret graces in the bosome of those , who passe for common Christians , that may find greater acceptation in heaven , then those whose profession makes a fairer ostentation of holinesse . I can pity therefore those that are ignorant , and apparently gracelesse ; but for those that professe both to know , and to love Christ ; whiles their lives deny not the power of godlinesse , I dare not spend upon them either my contempt , or censure , lest whiles I judge wrongfully , I be justly judged : much lesse dare I separate my self from their communion as contagious ; Thou knowest how little it were to thine advantage , that I should be perswaded to depart from the Tents of the notoriously wicked ; and to have no fellowship with the unfruitfull works of darknesse ; as too well understanding that evill conversation corrupts good manners ; and that a participation in sin drawes on a partnership in judgement ; Neither know I whether thou shouldst gaine more by my joyning with evill society , or my separating from good ; infection follows upon the one , distraction upon the other : Those then which cast off their communion with Christ and his Church , whether in doctrine or practise , I shall avoid ( as the plague ) soone , and far : But those who truly professe a reall conjunction , with that head , and this body : Into their secret let my soule come , and unto their assembly let mine honour be united : But if , where I find weaknesse of grace , and involuntary failings of obedience , I shall say , Stand by thy selfe , come not neer me , for I am holier then thou ; how can I make other account then that this pride shall be a smoke in the nostrils of the Almighty , a fire that burneth all day ; and that he will recompence it into my bosome ? Shortly , I know none so fit to depart from , as from my selfe , my owne pride , self love , and the rest of my inbred corruptions ; and am so far from over-looking others , that I know none worse then my selfe . X. TEMPTATION However the zeale of your scrupulous Preachers is wont to make the worst of every thing ; and to damne the least slip to no lesse then hell : Yet there are certaine favour able temperaments of circumstances , which may ( if not excuse yet ) extenuate a fault , such as age , complexion , custome , profit , importunity , necessity , which are justly pleadable at the barre both of God , and the conscience , and are sufficient to rebate the edge of divine severity . Repelled . VVIcked tempter , I know there is nothing upon earth , that so much either troubles thee , or impairs thy kingdome of darknesse , as the zeale of conscionable Preachers ; those , who lift up their voice like a trumpet , and shew Gods people their transgression , and the house of Jacob their sin ; this is it that rescues millions of souls from the hand of hell , and gives thee so many foyles in thy spirituall assaults ; This godly and faithful zeal represents mens sins to them as they are , and , by sins , the danger of their damnation ; which thy malicious subtilty would faine blanch over , and palliate to their destruction ; But when thou hast all done , it is not in their power to make sin worse then it is , or in thine to make it better : As for those favourable temperaments which thou mentionest , they are meere Pandarismes of wickednesse ; faire visors of deformity : For to cast a glance upon each of them ; Age is not a more common plea , then unjust : The young man pretends it for his wanton , and inordinate lust : The old , for his gripplenesse ; techinesse ; loquacity : All wrongfully , and not without foule abuse . Youth is taught by thee to call for a swing : and to make vigour , and heate of blood , a priviledge for a wild licentiousnesse ; for which it can have no claime but from a charter sealed in hell : I am sure that God who gives this marrow to his bones , and brawne to his armes , and strength to his sinewes , and vivacity to his spirits , lookes for another improvement ; Remember thy Creator in the days of thy youth , saith Solomon ; And his father before him ; Wherewithall shall a young man cleanse his way ? by taking heed thereto according to thy word : Lo , the young mans waies are foule with lusts and distempered passions , and they must be cleansed ; and the way to cleanse them is attendance ( not of his owne vaine pleasures , but ) of the holy ordinances of his maker : Thou wouldst have him run loose like the wild Asse in the desert , God tells him , It is good for a man to beare the yoake in his youth ; even the yoke of the divine precepts , the stooping whereunto is the best , & truest of al freedoms , so as he may be able to say with the best Courtier of the wickedest King ; I thy servant feare the Lord from my youth ; The aberrations from which holy lawes of God are so far from finding an excuse from the prime of our years , as that holy Iob cries out of them in the bitternesse of his soule , Thou hast made mee to possesse the iniquities of my youth : and as David vehemently deprecates Gods anger for them ; Remember not , Lord , the sins of my youth ; so Zophar the Naamathite notes it for an especiall brand of Gods judgement upon the wicked man , that his bones are full of the sins of his youth ; and God declares it as an especiall mercy to his people ; Thou shalt forget the shame of thy youth ; The more head-strong therefore my youth is , the more straite shall I curbe it , and hold it in : and the more vigorous it is , so much the fitter it is to be consecrated to that God who is most worthy to be served with the best of his own . As for old age , it hath I grant its humours and infirmities ; but rather for our humiliation , then for our excuse . It is not more common then absurd and unreasonable , that when we are necessarily leaving the world , we should be most fond in holding it ; when wee are ceasing to have any use of riches , then , to endeavour most eagerly to get them ; when we should bee laying up treasure in heaven , to be treasuring up wrath for our selves , and baggs , for we know not whom : To be unwilling to spend what we cannot keep ; and to be mad on getting what we have not the wit or grace to spend : If then thou canst perswade any man to bee so gracelesse , as to make his vicious disposition an apology for wickednesse , let him plead the faults of his age for the excuse of his avarice . As for morosity of nature , and garrulity of tongue , they are not the imperfections of the age , but of the persons ; There are meek spirits under gray haires , and wrinkled skinnes ; There are old men , who , ( as that wise heathen said of old ) can keepe silence , even at a feast ; He hath ill spent his age that hath not attained to so good an hand over himselfe , as in some meet measure to moderate both his speech and passion . If some complexions both incline us more , and crave indulgence to some sinnes , more then other , ( the sanguine to lust , the cholerick to rage , &c. ) wherfore serves grace but to correct them ? If we must be over-ruled by nature , what doe we professing Christianity ? Neither humours , nor stars can necessitate us to evill ; whiles thou therefore pretendest my naturall constitution , I tell thee of my spirituall regeneration ; the power whereof if it have not mortified my evill and corrupt affections , I am not ( what I professe to be ) a Christian . The strongest plea for the mitigation of sinne , is Custome ; the power whereof is wont to be esteemed so great , as that it hath seemed to alter the quality of the fact , and of sin , to make no sin : Hence the holy Patriarchs admitted many consorts into their marriage-bed , without the conscience of offending ; which , if it had not been for the mediation of Custome , had beene justly esteemed no better then criminous : But however where is no contrary injunction , Custome may so far usurp , as to take upon it to be no lesse then a law it selfe ; Yet , where there is a just regulation of law , the plea of Custome is so quite out of countenance , as that it is strongly retorted against it selfe ; neither is there any more powerfull reason for the abolition of an ill use , then that is a custome ; so much the more need therefore to be opposed and reformed . Hence was that vehement charge of God to his Israel : After the doings of the land of Egypt , wherein ye dwelt , shall ye not do ; and after the doings of the land of Canaan , whither I bring you , shall ye not do ; neither shall ye walk after their ordinances . Ye shall keep mine Ordinance , that ye commit not any of these abominable customes , which were committed before you ; and that ye defile not your selves therein , I am the Lord your God. It is too true that the bonds of Custome are so strong and close , that they are not easily loosed ; in so much as Custome puts on the face of another nature ; Can the Ethiopian change his skin , or the Leopard his spots ? then may ye also do good , that are accustomed to doe evill ; How stifly did the men of Judah , ( after all the dreadfull threatnings of the Prophet ) hold to their Idolatrous customes , which they had learn't in Egypt ; Wee will burne incense to the Queen of heaven , and poure out drink-offerings to her , as wee have done ; we , and our fathers , our Kings , and our Princes , in the Cities of Judah ▪ and in the streets of Jerusalem ; It is with ill customes , as with diseases ; which if they grow inveterate , are so much the harder to be cured ; but shall I therefore hug my malady , because I have long had it ? because it will not part away with ease ? Shall I bid a theefe welcome , because he had wont to rob me ? Shortly then , so far is an ill custome from extenuating my sin , as that it aggravates it ; Neither shall I offend the lesse , because I offend with more ; but rather double it , both , as in my act , and , as in my imitation ; in following others amisse , and in helping to make up an ill precedent for others following of me . As for the profit that may accrew by sinning ; let those carnall hearts value it , that have made the world their God ; To me , the greatest gain this way is losse : Might I have that house-full of gold and silver that Balaam talke of ; or all those kingdomes of the earth , and the glory of them which thou shewedst to my Saviour , what are all these to the price of a sin , when they meet with a man that hath learnt from the mouth of Christ ; What profit shall it be to a man , if he shall gaine the whole world , and lose his owne soule ? Importunity is wont to be a prevalent suitor ; How many have been dragg'd to hell by the force of others solicitations , who never else meant to have trod in those pathes of death ? What marvell is it , if that which moved the unjust judge to do right , against the bent of his will , be able to draw the weak sinner awry ? But if in these earthly angariations , one mile ( according to our Saviours counsel ) may bring on another ; yet in spirituall evill ways , no compulsion can prevaile upon a resolved spirit . It is not the change of stations , nor the building of twice seven altars , nor the sacrificing of seven bullocks and seven rams that can win a true Prophet of God to curse Israel ; The Christian heart is fixed upon sure grounds of his own , never to be removed ; If therefore his father sue to him ; if his mother weep , and wring , and kneele ; and beseech him by the womb that bore him , and the brests that gave him suck ; if his crying children cling about his knees , and crave his yeildance to some advantageous evill , or his declining some bitter sufferings for the cause of Christ , he can shake them off with an holy neglect ; and say , What do you weeping and breaking my heart ? for I am ready not to be bound only , but also to die for the name of the Lord Jesus ; None of these things move me , neither count I my life deare unto my self , so that I may finish my course with joy ; And if any soule be so weak , as to be led rather by the earnest motions of others , then by his owne setled determinations , he shall find no other ease before the Tribunal of heaven , then our first Parents did in shifting the guilt of their sin , the man to the woman , the woman to the serpent ; In the meane while that word shall ever stand with me inviolable , My son , if sinners entise thee , consent thou not . Lastly , what can be the necessity which may either induce to sin ; or excuse for sinning ? What can the world do to make me say I must doe evill ? Losse , restraint , exile , paine , death are the worst , that either malice can do , or patience suffer ; These may put me hard to the question , but , when all is done , they must leave me free , either to act , or indure ; I need not therefore sin , since there is a remedy against sin , suffering . It is true that we are in the hands of a most gracious and indulgent God , who considers what we are made of , pities our infirmities , and knows to put a difference betwixt wilfull rebellion and weak revolt ; his mercy can distinguish of offenders ; but his justice hath said , Without shall be the fearfull ; Finally then howsoever these circumstantiall temperaments may receive pardon , after the fact , for the penitent at the mercy-seat of heaven ; yet none of them can be pleadable at the bar of divine justice ; And if any sinner shall hearten himselfe to offend out of the hopes and confidence of these favorable mitigations , the comfort that I can give him , is , that he may howle in hell , with thee , for his presumption . FINIS . Notes, typically marginal, from the original text Notes for div A45313-e400 M r Hannibal Gammon of Cornwall . Notes for div A45313-e560 Temptations of Impiety . Temptations of Discouragement . Temptations of Allurement . Notes for div A45313-e1750 2 Cor. 13. 4. Philip. 2. 6. Joh. 10. 17 , 18. Matth. 4. 3 , 6. Mar. 1. 24. Mar. 5. 7. Mat. 8. 20. a Joh. 3. 13 , 18. b Joh. 18. c Mat. 28. 29. Act. 2. 35. d 10. 48. e Psal . 22. 27. f Psal . 72. 11 , 15. g Rev. 5. 11 , 12. & 4. 9 , 11. h Philip. 2. 6. i Joh. 10. 30. 1 Joh. 5. 7. k Joh. 16. 15. & 17. 19. l ●sa . 45. 12. Psal . 33. 6. & 102. 26. m Psal . 45. 6 , 7. n Esa . 9. 6. o Revel . 1. 17. p Micah 5. 2. q Joh 17. 5. r Joh. 1. 1. ſ Ephes . 4. 10. t Joh. 3. 13. u Rev. 1. 8. x Esa . 9. 6. y Esa . 40. 3. & 45. 21 , 22. z Esa . 45. 13. Esa . 6. 3. a Rom. 9. 5. b 1 Joh. 5. 20. c Tit. 2. 13. d 1 Cor. 2. 8. Joh. 20. 28. Colos . 2. 15. Esa . 53. 8 , 9. Esa 53. 12. Luke 24. 25 , 26. Luke 23. 35 , 36. Mat. 27. 51. Mat. 27. 54. Rom. 1. 4. Gal. 6. 14. Dan. 2. 11. Rom. 7. 7. 2 Tim. 3. 15. 2 Pet. 1. 21. 2 Tim. 3. 16. Mat. 7. 24 , 25. 1 Tim. 3. 16. Mat. 11. 27. Mat. 11. 25. Rom. 16. 25 , 26. 2 Cor. 10. 4 , 5. Esa . 55. 8 , 9. Luk. 23. 42. 2 Cor. 5. 1. Luc. 16. 22. Revel . 6. 9. Revel . 14. 1 , 3. Revel . 7. 14. 1. 16. 17. Revel . 14 13. Revel . 1. 18. Mat. 10. 28. Rom. 2. 9. Ro m. 2 ▪ 8. Wisd . 2. 1. 2 Thess . 1 8 , 9. 1 Cor. 15. 36 , 37 , 38. 2 Kings 13. 21. Mat. 27. 52 , 53. 1 Cor. 15. 20. 1 Cor. 15. 57. 1 Thes . 4. 14. Mat. 22. 32. 1 Cor. 15. 19. Job 19. 23 24 , 25 , 26. 1 Cor. 15. 53 , 54 , 55 , 56. 57. 2 Pet. 3. 3. Act. 1. 11. Mat. 8. 29. Acts 17. 31. Jude 14. 15. Mat. 25. 31. Heb. 11. 37. 2 Thesl . 1. 6 , 7. Iude 6. 2 Cor. 5. 10. 2 Pet. 3. 10. 1 Thes . 4. 16. 2 Pet. 3. 8 , 9. 2 Thess . 2. 1. 2 Pet. 3. 3. Gen. 19 ▪ 22. Gen. 19. 22. 24. Gal. 3. 10. Deut. 27. 26. Mat. 5. 19. Iam. 2. 10. Iob 10. 14. 1 Sam. 2. 25. Psal . 130. 3 , 4. Esa . 43. 25. Mat. 12. 36. Rom. 2. 15. Mat. 15. 14. Esa . 59. 2. Eph. 2. 3. Eph. 5. 6. Rom. 2. 5. Iude 6. Rom. 5 : 12. Rom. 5. 18 : Heb. 2. 14 , 15. Rom. 7 : 14. Rom. 6 : 16. 1 Tim : 2 : 5. Tit. 2. 14 : Heb : 9. 12. Eph. 1. 7 : 1 Ioh. 1. 7. Eph. 5. 2 : Gal. 3 : 13 : Col. 1. 13 : Col. 1. 22. 1 Pet. 2. 24 : Mat. 6. 12 : 2 Cor. 5. 21. 1 Cor. 1. 30. Gal. 3 : 13 : 2 Cor. 5 : 21. Rom. 5. 1. Rev. 6. 10. 2 Cor. 2. 20 : Revel . 1. Numb : 23. 10. Josh . 23. 14. 1 King. 8. 56. 1 Sam. 2. 30. Jer. 18. 7 , 8 , 9 , 10. Psal . 89. 33 , 34. Psal . 77. 7 , 8 , 9 , 10. v. 11. Psal . 116. 10 , 11 , v. 10 , 12 , 16. Mat. 7. 13. Act. 10. 35. 1 Joh. 5. 12. 1 Cor. 3. 12. Revel . 21. 12. Philip. 3. 8 , 10. Notes for div A45313-e6780 Esa . 1. 18. Psal . 145. 8 , 9 , 1 Tim. 1. 15. 1 Joh. 1. 9. Proverb . 28 : 13. 2 Cor. 7. 10. 1 Cor. 7. 11. Luke 23. 41. Numb . 14. 22. Mat. 18. 22. Prov. 28. 13. Luke 15. 14 , 15 , &c. Eccles . 9. 2. Heb. 12. 6. Heb. 12. 8. Esa . 53. 4 , 5 , 6. Luk. 9. 23. Mat. 16. 24. Mar. 8. 34. 2 Tim. 2. 12. Heb. 12. 11. Rom. 8. 18. Jam. 1. 4. 2 Cor. 4. 17. Rom. 5. 3. Act. 14. 22. 2 Cor. 4. 8. 2 Cor. 11. 24 , 25 , 26 , 27 , 1 Cor. 11. 32. Psal . 119. 71 , 75. Psal . 94. 7 , 8 , 9 , 10. Act. 17. 28. Mat. 10. 29. v. 30. 1 Sam. 2. 7 , v. 8. 2 Kings 18. 25. 2 Kings 19. 27 , 28. Job 34. 21. Psal . 33. 13 , 14. Psal . 104. 24 , 25 , 27. Psal . 104. 21. Luk. 12. 24 , 27. Job 12. 9 , 10. Luk. 16. 25. Psalm . 37. 35 , 36. Prov. 1. 32. Dan. 5. 26. Heb. 11. 37. Revel . 12. 4 , 13 , v. 15. Act. 7. 52. Gen. 50. 20. Joh. 16. 33. Mat. 24. 9. Luk. 21. 12 , 13. Joh. 15. 18. 2 Tim. 3. 12 , 19. Psal . 79. 2 , 3 , 4. Rev. 16. 6. 1 Cor. 4. 9. Rev. 3. 21. Mat. 5. 10 , 11 , 12. Mat. 5. 44. Jam. 1. 12. Mat. 5. 18. Ephes . 1. 13 , 14. 2 Pet. 1. 10. Rom. 8. 30. Philip. 1. 6. 1 Thessal . 1. 4 , 5. Ephes . 4. 30. Rom. 8. 17. Rom. 8. 14. Psal . 119. 176. 1 Joh. 4. 8. 4. 7. 1 Joh. 3. 14. 1 Joh. 5. 4. Psal . 30. 6. Act. 15. 9. Joh. 3. 36. Joh. 5. 24. Psal . 77. 7. 9. 8. 77. v. 10 , 11 , 12. 1 Sam. 17. 36. Num. 23. 19. Joh. 13. 1. Esay 54. 7 , 8. Coloss . 3. Galat. 3. 10. Galat. 3. 13. Rom. 5. 20 , 21. 1 Joh. 4. 13. Rom. 8. 15 , 16. Rom. 8. 26. Ephes . 2. 1 , 4 , 5 , 6. Ezek. 36. 27 , 29. 1 Joh. 5. 3. Rom. 8. 11. Prov. 8. 17. 1 Joh. 4. 19. Rom. 5. 5. Notes for div A45313-e11440 Eccles . 8. 11. Rom. 2. 4 , 5. Job 12. 6. Job 21. 13. Psal . 73. 4. Iob 24. 24. Job 11. 20. Exod. 34. 6. Num. 14. 18. Psal . 103. 8. Psal . 145. 8 , 9. Exod. 20. 6. Psal . 86. 15. Nehem. 9. 30 , 31. Lament . 3. 31. Jona . 4. 2. Mic. 7. 18. Psal . 72. 13. Jerem. 13. 14. Prov. 20. 9. Psal . 14. 3. Rom. 3. 12. Ps . 19. 12. Esa . 53. 6. Levit. 4. 2. 13. 22. Num. 15. 24. 2 Kings 8. 46. 1 Joh. 1. 8 , 10. Jam. 3. 2. Esa . 6. 5. Rom. 7. 19. Jam. 3. 2. 1 Joh. 5 ▪ 18. 1 Joh. 3. 9. Rev. 1. 14. 1 King. 14. 22. Esa . 43. 25. Esa . 59. 2. 2 Sam. 12. 10 , 11. Psal . 90. 78. Lam. 3. 42 , 43. 44. Iob 13. 13. Iob 42. 6. Ps . 51. 3. Ps . 38. 18. 1 Kings 8. 38. 2 Sam. 12. 14. ▪ verse 22. 2 Kings 20. 1 , 2. verse 7. 2 Tim. 2. 19. Rom. 2. 10. 2 Pet. 1 10. Mat. 5. 11. Mat. 7. 13. Exod. 23 2. Wis . 1. 11. Ioh. 8. Lev. 19. 11. Col. 3. 9. Eph. 4. 25. Psal . 5. 6. Rev. 22. 15. Exod. 22. 8. Eccl. 16. 59. Lev. 19. 12. Ezek. 17. 19. Exod. 20. 7. Prov. 20. 1. Esa . 5. 11. Es . 5. 22. Amos 6. 6. Psal . 15. 4. 1 Ioh. 5. 19. 1 Cor. 9. 19. 20. 21. 22. Rom. 12. 2. 1 Cor. 15 32. Psal . 90. 10. Psal . 90. 10. 12. Psal . 39. 4. 5. 7. Ps . 78. 39. Ps . 102. 11 , 12. Ps . 16. 9. Ps . 118. 17. Ps . 117. 14. Ps . 63. 3. Ps . 4. 7. Eph. 4. 17 18. 19. Heb. 11. 1. Phil. 1. 21. Gal. 2. 20. Col. 2. 3 , 4. Cant. 1. 7. 8. Jer. 6. 16. Jer. 18. 15. 17. Gen. 6. 12. Jer. 18. 15. 2 Chro. 30. 7. Ezek. 20. 18. Ps . 125. 5. Gal. 2. 14. Jude 3. Heb. 6. 12. Joh. 8. 12. Joh. 12. 46. Joh. 1. 8 , 9. 2 Sam. 22 29. Ps . 36. 10. Prov. 4. 18. Iob 22. 28. Luc. 11. 35. Iob. 18. 5. 6. Esay . 59. 9. 10. Math. 7. 15. Mat. 23. 27. Pro. 26. 23. Ezr. 4. 2. Pro. 7. 14. Mat. 2. 8. Mat. 26. 49 Acts 8. 13. Rev. 3. 2. Rev. 13. 11. 1 Pet. 1. 19. Lev. 11. 44. 19. 2. Isa . 1. 13. Es . 1. 13. 14. Isa . 29. 13. 14. Ier. 9. 5. 8. 9. Isa . 29. 15. Isa . 80. 1. Mat. 23. 25. Esay 58. 4. Mat. 23. 14. 2 Cor. 1. 14. Ier. 2. ●2 . Mat. 23. 14. 2 Tim. 3. 5. Iob 27. 3. Psal . 26. 11 2 Cor. 1. 12. Gen. 3. Psal . 73. 6. Jude 6. Prov. 8. 13. Esa . 2. 11 , 12. Luke 1. 51. Jam. 4. 6. 1 Pet. 5. 5. Prov. 15. 25. 2 Sam. 22. 28. Esa . 14. 12. 1 Cor. 4. 7. Mat. 23. 13 , 14. Luc. 14. 11. 18. 14. Rom. 7. 18. Prov. 30. 2 , 3. Num. 16. 20 , 21. 2 Cor. 6. 17. Ephes . 5. 11. Num. 16. 26. Esay 65. 5. 6. Esa . 58. 1. Ecl. 12. 1. Psal . 119. 9. Lam. 3. 27. Obadiah in 1 Kings 18. 12. Iob 13. 26. Psal . 25. 7. Iob 20. 11. Esa . 54. 2. Lev. 18. 3. v. 30. Jer. 13. 23. Jer. 44. 17. Num. 24. 13. Mat. 16. 26. Mark. 8. 36. Mat 5. 41. Num. 23. 14. & 29. Act. 21. 13. Act. 20. 24. Prov. 1. 10. 
A17936	----	Tentations their nature, danger, cure. By Richard Capel. Sometimes fellow of Magdalen Colledge in Oxford. To which is added a briefe dispute, as touching restitution in the case of usury. Tentations. Part 1-2 Capel, Richard, 1586-1656. 1633 Approx. 490 KB of XML-encoded text transcribed from 251 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A17936 STC 4595 ESTC S119212 99854419 99854419 19840 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 0 1.0 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 1, no. A17936) Transcribed from: (Early English Books Online ; image set 19840) Images scanned from microfilm: (Early English books, 1475-1640 ; 952:02) Tentations their nature, danger, cure. By Richard Capel. Sometimes fellow of Magdalen Colledge in Oxford. To which is added a briefe dispute, as touching restitution in the case of usury. Tentations. Part 1-2 Capel, Richard, 1586-1656. Sibbes, Richard, 1577-1635. [36], 456 p. Printed by R. B[adger], London : 1633. "To the Christian reader" signed: Richard Sibbes. Parts 1 and 2. The words "nature, danger, cure" are bracketed together on the title page. Printer's name from STC. Includes index. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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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 4 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-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Temptation -- Early works to 1800. Usury -- Religious aspects -- Early works to 1800. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TENTATIONS . Their Nature , Danger , Cure , By RICHARD CAPEL . Sometimes Fellow of Magdalen Colledge in Oxford . To which is added a Briefe Dispute , as touching Restitution in the Case of Vsury . 1 COR. 10. 13. There hath no Tentation taken you , but such as is common to man : But God is faithfull , who will not suffer you to be tempted above that you are able : but will with the Tentation , also make away to escape , that yee may be able to beare it . LONDON , Printed by R. B. 1633. TO THE RIGHT WORSHIPFVLL SIR WILLIAM GUISE Knight ; Grace and Peace from IESUS . CHRIST . SIR , THose that a honour God , God will honor , and so will godly men : God will ; for he useth not to be behind with any , neither will hee with you : You have done God much honour in setting up such Lights in our Countrey ; Ministers who both b Doe and Teach : They ( as Christ hath it ) shall be called great in the Kingdome of heaven ; and so shall you . And so will godly men honour you , both Ministers and Others : Ministers , because you have built us of our coat some Synagogues : Others ( who had it not beene for you , might have sate in the c Shadow of Darknesse and Death ) for that they now see best by their present mercie , what was their former , and what would have beene their future Misery . To save one soule fom death is noted in the d Word to be an honourable piece of service : How great is your Honour and comfort then ? to whom God hath given an Heart and meanes to set up sundrie e Lights of it for the Saving of many soules , in many Parishes . Now as God and GODS People will honour you for providing that which is f Bread g indeed : So you must conceive that Satan will not h fall downe from Heaven like lightning thus without some stirre ; You doe plucke downe his Kingdom , and he will pluck at you , and you must , and ( I hope ) doe provide for his assaults . As for your Safety , your i Name being written in Heaven ( out of Satans k walke ) you stand l sure ; The m Father holds , and the n Sonne holds , and none shall plucke you out of their hands : But as touching your inward Quiet , by GODS o Leave , Satan will take his time to winnow you ( not as Chaffe ) but as Wheat : Expect it , he will doe what he can ( and he can doe something ) to interrupt your Peace : He hath * no Peace himselfe , and so he cannot abide ( as farre as he can doe withall ) that any should have any : He durst and did set upon , and vex the Lord himselfe with the smoake of an p heavie Tentation : And will he not , Dare he not , let drive at us ? Verily , when we come to have those * true Riches about us , and to be in some spirituall strength , ( which usually is in our later and more q experienced age ) it is usuall that GOD should , and he often doth suffer Satan ; What ? to beat us ? No! But yet to r buffet us , as he did Saint Paul. Wherefore , after some great things done to GODS honour , and Satans undoing , we are then chiefest of all , to looke for the houre of Tentation , and to take the best care we can , both for our Safetie and Peace : This is to fight , not so much ſ with men , nor with t beasts , after the manner of men , as with u Principalities and Powers : His Arrowes are * firy , and have sorrow enough in them , to make the Heart of a Christian man to x stoupe : We are therefore , all of us , by all meanes to furnish our selves with such y Armes as may fit us in our several occasions . And now to helpe the weaker sort of Christians , I have here done somewhat that way , which ( what ever it be ) I doe here make bold to publish it under your Name and Countenance : To whom I wish , as Saint Iohn did to Gaius ( the z Hoste of the Church in his Time : ) a That above all things you may prosper , and be in health , even as your soule prospereth , Yours in our Lord Christ Iesus . RICHARD CAPEL . To the Christian Reader . AFter the Angels left their owne standing , they envied ours , and out of envie became both by office and practice Tempters , that they might draw man from that happy Communion with God , unto that cursed condition with themselves . And successe in this trade ; hath made them both skilfull , and diligent especially now , their time being but short . And if neither the first or second Adam could be free from their Impudent Assaults ; Who then may look for exemption ? the best must most of all looke to be set upon , as having most of Christ in them , whom Satan hates most , and as hoping by dis-heartning of them , to foile others , as great trees fall not alone ; no Age or ranke of Christians can be free : Beginners he labours to discourage ; those that have made some progresse , hee raiseth stormes against ; those that are more perfect , he labours to undermine , by spiritual pride , and above all other times he is most busie , when wee are weakest , then he doubles and multiplies his forces , when hee lookes either to have all , or lose all . His course is either to tempt to sin , or for sinne : To sinne , by presenting some seeming good , to draw us from the true good , to seeke some excellencie besides God in the creature , and to this end , he labours in the first place to shake our faith in the Word , thus he dealt with Adam , and thus he dealeth with all his posterity . And besides immediate suggestions , he commeth unto us , by our dearest friends , as unto Christ , by Peter : so many tempters , so many devils in that ill office , though neither they , or we , are oft aware of it ; the nearest friend of al , our own flesh , is the most dangerous traytour , and therefore most dangerous , because most neare , more neare to us , than the Devill himselfe , with which , if he had no intelligence , all his plots would come to nothing ; this holding correspondence with him , layeth us open to all the danger ; it is this inward bosome enemy that doth us most mischiefe . When Phocas ( like another Zimry ) had killed his Master , Mauricius the Emperour , he laboured , like Cain , to secure himselfe , with building high wals , after which , hee heard a voice telling him , that though he built his wals never so high , yet sinne , within the wals , would undermine al : It is true of every particular man , that if there were no Tempter without , he would be a Tempter to himselfe ; it is this lust within us that hath brought an ill report upon the creature : This is that which makes blessings to be snares unto us ; all the corruption which is in the world , is by lust , which lyeth in our bosome , and as an Achitophel , or Iudas , by familiaritie betrayeth us ; yea , often-times in our best affections , and actions , Nature will mingle with our Zeale , and privie pride will creepe in ▪ and taint our best performances , with some corrupt aime : Hence it is , that our life is a continual combate . A Christian , so soone as New-borne , is borne a souldier , and so continueth untill his crowne be put upon him , in the meane time , our comfort is , that ere long , wee shall bee out of the reach of all tentation , the God of peace will tread downe Satan under our feet . A carnall mans life is nothing but a strengthning and feeding of his enemie , a fighting for that , which fighteth against his soule . Since Satan hath cast this seed of the Serpent into our soules , there is no sin so prodigious , but some seed of it lurketh in our nature ; It should humble us , to heare what sins are forbidden by Moses , which if the Holy Ghost had not mentioned , we might have beene ashamed to heare of , they are so dishonourable to our nature , the very hearing of the monstrous outrages committed by men , given up of God , as it yeelds matter of thanks to God for preservation of us , so of humility , to see our common nature so abused , and abased by sinne and Satan : Nay , so catching is our Nature of sin , that the mention of it , in stead of stirring hatred of it , often kindles Fancie to a liking of it : the discovery of divellish policies and stratagems of wit , though in some respects to good purpose , yet hath no better effect in some , than to fashion their wits to the like false practises ; and the innocencie of many ariseth not from love of that which is good , but from not knowing of that which is evill . And in nothing the sinfulnesse of sin appeares more than in this , that it hindereth all it can , the knowledge of it selfe , and if it once be knowne , it studieth extenuation , and translation , upon others ; sin and shifting came into the world together , in Saint Iames his time , it seemes there were some that were not afraid to father their temptations to sinne , upon him that hateth it most , ( God himselfe ) whereas God is only said to try , not to tempt . Our Adversaries are not far from imputing this to God , who maintaine Concupiscence , the mother of all abominations , to be a condition of Nature , as first created , onely kept in , by the bridle of originall righteousnesse , that from hence , they might the better maintaine those proud opinions of perfect fulfilling the Law , and meriting therby . This moved Saint Iames to set downe the true descent and pedegree of sin ; wee our selves are both the Tempters , and the Tempted , as Tempted , wee might deserve some pity , if as Tempters wee deserve not blame , in us there is both fire and matter for fire to take hold on , Satan needs but to blow , and often times not that neither , for many , if Concupiscence stirre not up them , they will stirre up to Concupiscence . So long as the soule keepes close to God , and his truth , it is safe , so long as our way lieth above , we are free from the Snares below , all the danger first riseth , from letting our hearts loose from God by infidelity , for then presently our heart is drawn away by some seeming good , whereby we seeke a severed excellencie , and contentment out of God , in whom it is only to be had . After we have once forsaken God , God forsakes us ▪ leaving us , in some degree , to our selves , the worst guides that can be ; and thereupon , Satan joynes forces with us , setting upon us as a friend , under our owne colours ; hee cannot but miscarry that hath a Pirate for his guide . This God suffereth , to make us better knowne to our selves , for by this meanes corruption , that lay hid before , is drawne out , and the deceitfulnesse of sinne the better knowne , and so wee are put upon the daily practice of repentance and mortification , and driven to fly under the wings of Iesus Christ . Were it not for temptations , we should be concealed from our selves , our graces , as unexercised , would not bee so bright , the power of God should not appeare ; so in our weaknesse , we would not be so pitiful and tender towards others , nor so je●lous over our owne hearts , nor so skilfull of Satans method and enterprises , we should not see such a necessity of standing alwayes upon our guard ; but though , by the over-ruling power of God , they have this good issue , yet that which is ill of it selfe , is not to be ventured on , for the good that commeth by accident . The chiefe thing wherein one Christian differs from another , is watchfulnesse , which though it require most labour , yet it bringeth most safety , and the best is no farther safe , than watchfull , and not onely against sinnes , but tentations , which are the seeds of sinne , and occasions which let in tentations , the best , by rash adventures , upon occasions , have beene led into temptations , and by temptation , into the sin it selfe : whence sin and temptation come both under the same name , to shew us that we can bee no farther secure from sinne , than we be carefull to shun temptations . And in this , every one should labour so wel to understand themselves , as to know what they finde a temptation to them , that may be a temptation to one , which is not to another ; Abraham might looke upon the smoake of Sodome , though Lot might not , because that sight would worke more upon Lots heart , than Abrahams . In these cases , a wise Christian better knowes what to doe with himselfe , than any can prescribe him . And because God hath our hearts in his hand , and can either suspend or give way to temptations , it should move us especially to take heed of those sins , wherby grieving the good Spirit of God , wee give him cause to leave us to our owne spirits , but that he may rather stirre up contrary gracious lustings in us , as a contrary principle . There is nothing of greater force , to make us out of godly jealousie to feare alwayes : Thus daily working out our salvation , that God may delight to goe along with us , and be our Shield , and not to leave us naked in the hands of Satan , but second his first Grace with a further degree , as temptations shall encrease ; it is he that either removeth occasions , or shutteth our hearts against them , and giveth strength to prevaile over them , which gracious providence you cannot be too thankfull for ; it is a great mercy , when temptations are not above the supply of strength against them . This care onely taketh up the heart of those , who having the life of Christ begun in them , and his Nature stampt upon them , have felt how sweet communion and acquaintance with God in Christ , and how comfortable the daily walking with God , is : these are wary of any thing that may draw away their hearts from God , and hinder their peace . And therefore they hate temptations to sin , as sin it selfe , and sinne , as hell it selfe , and hell most of all , as being a state of eternall separation from all comfortable fellowship with God. A man that is a stranger from the life of God , cannot resist tentation to sin , as it is sin , because hee never knew the beauty of holines , but from the beauty of a civill life he may resist tentations to such sins as may weaken respect , and from love of his owne quiet , may abstaine from those sins that will affright conscience . And the cause why civil men feele lesse disturbance from temptations , is , because they are wholly under the power of temptation , til God awaken their heart . What danger they see not , they feare not , the strong man holds his possession in them , and is too wise , by rowzing them out of their sleepe to give them occasion of thoughts of escape . None more under the danger of tentation , than they that discerne it not , they are Satans stales , taken by him , at his pleasure , whom Satan useth to draw others into the same snare ; therefore Satan troubleth not them , nor himselfe about them , but a true Christian , feares a temptation in every thing , his chiefe care is , that in what condition soever hee bee , it proves not a temtation to him : Afflictions , indeed , are more ordinarily called temptations , than prosperity , because Satan by them , breedeth an impression of sorrow and feare , which affections have an especiall working upon us , in the course of our lives , making us often to for sake God , and desart his cause ; yet snares are laid in every thing we deale with which none can avoid , out those that see them , none see , but those whose eyes God opens , and God useth the ministery of his servants for this end , to open the eyes of men , to discover the net , and then ( as the Wiseman saith ) in vain is the net spred before the sight of any bird . This moved this godly Minister , ( my Christian friend ) to take paines in this usefull argument , as appeareth in this Treatise , which is written by him in a cleare , quicke , and familiar stile ; and for the matter and manner of handling , solid , judicious , and scholler-like ; and which may commend it the more , it is written by one , that besides faithfulnesse , and fruitfulnesse in his ministry , hath beene a good proficient in the schoole of temptation himselfe , and therefore the fitter , as a skilfull Watch-man , to give warning and aime to others ; for there be spirituall exercises of Ministers , more for others , than for themselves . If by this , he shall attaine , in some measure , what hee intended , God shall have the glory , thou the benefit , and he the incouragement , to make publike some other Labours . Fare-well in the Lord. R. SIBBS . Faults escaped . PAge 40. line 20. for , sinne this , reade , this sinne . p. 123. l. 7. for , who can say . r. who can say ? p. 183. l. 23. for , stake , r. slake . p. 212. l. 9. for , blame , r. flame . p. 225. l. 5. after againe , put in , who can say . p. 380. l. 22. for , manner . r. Manour . p. 416. l. 18. for , we keep , r. keep we . p. 549. l. 23. for , alienated , r. alienum . p. 203. l. 17. for , freed once , r. freedome . p. 58. l. 24. for , will , r. would . p. 65. l. 8. after not , put in , only . In the Epistle to the Reader , for desart . r. desert . p. 18. l. 20. r. armand . p. 387. l. 18. for , thoughts r. faults . p. 239. l. 21. r. sinfull affections . p. 240. l. 18. for , both , r. back . p. 238. l. 20. for , grave , r. growne . p. 190. l. 17. for , we , r. he . p. 191. l. 10. for , the sure , r. sure the. p. 136. l. 15. for , doth God , r. God doth . p. 137. l. last , for , from , r. for . p. 108. l. 21. put out , and. p. 75. l. 23. for , reproved , r. approved . p. 61. l. 18. after certaine , put in , of all sinnes . p. 138. l. 10. for , suffer , r. chuse . p. 290. l. 18. put out , Art. p. 342. l. 19. after man , put in , may . 362. l. 7. in the margent , after , they dranke , put in , they married . p. 84. l. 9 r. liking . p. 376. l. 8. r. convenient . p. 384. l. 3. put out the point at heard . p. 337. l. 7. put out , to . p. 377. l. 25. the point at not , put at will. p. ibid. l. 22. first of Timothy 5. 11. put in the margent . the first 227. must be 225. THE TABLE . A ADams first sinne from himselfe . Page 〈◊〉 How sinne came first into the Angels . 〈◊〉 Adam deprived himselfe of righteousnesse . 〈◊〉 We must keepe all our Armour about us . 〈◊〉 An Angell without God , serves not . 〈◊〉 Afflictions no proofe that God loves us not . 〈◊〉 Atheisme how tempted to it , and how cured of 〈◊〉 Satan neither is , nor can be an Atheist . 〈◊〉 Adultery a great sinne , how prevented , and how cured , 〈◊〉 B TEntations of Blasphemy , what , and how cured 270 Blasphemy against the holy Ghost . 〈◊〉 Baptisme properly no vow . ●88 Beastiality : Tentations that way , and their 〈◊〉 3●6 The Body , a great occasion of uncleannesse . 〈◊〉 Helps against such as have hurt their Bodies by the sinnes . 〈◊〉 C COnscience simply is not our Iudge . 309 Sinnes the worse or lesse , for that they trouble the Conscience , how and why . 370 D DEceits of sinne . 22 Men doe wrong the Devill . 39. 40. Wee must not lay our faults on the Devill . 44 Dispute not with sinne and Satan . 96 Desertion in it selfe no sinne . 137 Discontent is caused by sinne , not by crosses . 337 Despaire in lusts of uncleannesse , prevented . 419 F FVlnesse of sin , what , and when 75 Fly not in tentations . 97 Faith our weapon in Tentations . 100 Fight and conquer . 104 Friends to be chosen to helpe us in tentations . 188 After Fals , rise againe . 212 Feare , a meanes to prevent hurting ones selfe . G GOd to bee our God , wee must hold in Tentations . 131 H Sinne against the Holy Ghost , not in the old Testament . 40 Sinne against the Holy Ghost , a part of Originall sinne . 41 Sinners in Hell doe not demerit . 146 I INclosure , a great sinne . 27 , 28 Infirmities , what , and how knowne . 118 K KIndred must take heed one of another in the lusts of uncleannesse . 40● L LVst unconsented , forbidden in each Commandement . 17 Long-suffering , a great meanes to helpe in Tentations . 166 Love of God keepes us from relapsing . 226 M FIrst Motions to sinne , are great sins . 12 Abuse of Mercies brings Tentations . 81 Tentations of Murther , and their cure . 322 Selfe - Murther discovered , and the cure of it . 324 ●●ch as have the gift ought not to Marry . 375 Marriages are to be provided for children in due time . 375 Marriage not appointed to make men rich , but chaste . 383 Rules how to Marry , and how to order our selves in the married estate . 386 N SInnes against Nature . 53 Law of Nature , no part of originall sin . 55 How men become inclinable to sinnes against Nature . 63 O ORiginall sinne , is properly a sinne . 11 Originall sinne for bidden by the Law. 14 Originall sinne , is virtually every sinne . 38 Originall sinne equall in all men . 41 Old Christians most tempted . 51 Occasions of sinne to be avoyded . 83 The helpe of Others in tentations . 183 Avoyding Occasions of sinne , a signe of grace . 205 Old people must see they avoyd lusts of youth . 400 No Ordinary conquest against sinne , without putting away the occasions . 411 Opinion prevailes too much in judging of sins . 350 P THe Pharisies held all inward motions to bee no sinnes . 20 Spirituall Pride makes worke for tentations . 79 Pride the master sinne in all . 88 Prayer brings more than we beleeve , how . 108 Tentations of Perjury what , and how cured . 281 When Prayer for others come too late . 365 R NO true Reasons to be found for any sinne . 47 Reprobate-sense in such as are not Reprobates . Many Reprobates never committed some sinnes of are probate sense . 71 , 72 Reasons will not serve in Tentations . 106 Resisting , a great helpe in Tentations . 109 Relapses dangerous , yet curable . 214 To Repent of sinne , is as great a worke of grace , as not to sinne . 298 Relapses not usuall after Repentance in the lusts of uncleannesse . 426 S SAtan did and doth properly sinne . 5 Sinne not the cause of the first sinne . 7 A single apprehension of Sin , is not sinne . 15 Satan must have leave ere he can hurt us . 33 Satan hath no naturall affection in him . 53 Every man Subject to every sinne . 60 Security makes way for Tentations . 80 Death of Sinne , what , and how . 111 Sinne punished with sinne . Sinne the punishment , is not ever greater than the sin punished . 147 Strength from God helps us in Tentations . 161 A man after repentance may fall into the same grosse Sinne againe . 215 Not to Sinne is better than to repent . 219 Sinne is not to be made worse than it is . 2●5 Satan hurts most when he comes with holy ends . Sodomy , the tentation of it , and the Cure. 358 T SAtans Tentations . 30 Tentations comming from our selves . 38 Mixe Tentations . 43 The definition of Tentation . 46 The best that be , often Tempted . 48 Vses to be made of the Tentation . 86 Rules , after the Tentation is over . 201 Evill Thoughts , how farre subdued . 208 We are subject to the same tentation againe . 245 Theft a sore Tentation , the cure of it . 318 How to know when the lust is killed , or Satan doe onely cease to Tempt . 416 V ALL Vices properly sinnes . 11 Vnnatur all sinnes . 50 Vowes broken prove great Tentations . 289 Vprightnesse of obedience , and of repentance . 300 Vnbeleefe in Christ a great Tentation . 302 Lusts of Vncleannesse , their tentation and cure . 345 Religious men and women must beware one of another in the lust of Vncleannesse . 407 Heed must be taken of our owne servants that they infect him not in the lust of Vncleannesse . 410 Lust of Vncleannesse dangerous . 345 W SAtan himselfe cannot force the Will of man. 31 Will , not taken for the Deed in sins . 93 Watching , a great helpe in tentations . 158 Wisedome , a great helpe in tentations . 164 The Word , a chiefe weapon in tentation . 168 Women stand freer from perjury than men . 282 Widowes estates , and their danger . 399 Y YEelding hurts , not helps in Tentations . 157 How to avoyd the lust of Lust . 399 The end of the Table . TENTATIONS . Their Nature . Danger . Cure. IAMES 1. 14. But every man is tempted when hee is drawne aside of his owne lust , and entised . IT appears that we all came out of Adams loynes , in that we smell of his disease , to father our sinnes on the Lord : a common thing it is , and not so common as wicked for a man to say that hee is tempted of God , and so to make God at least a co-authour of our sins , which S. Iames finding to be up and downe in his time , cleares God , and layes the fault on man , where the root of all tentation is . He would have man to learne , that hee carries the cause of all tentations within his owne bosome ; which the Apostle findes out to be our Lust : This Lust doth worke our tentation by degrees . 1 By drawing the minde of man aside from thinking on God and goodnesse , raising up sudden thoughts in us , of that which is not good without any consultation , giving a man no time to dispute the matter with himselfe , or with his God. 2 By inticing and baiting the hart of man , as men do for fishes ; working on the will to bend towards such or such object represented by Lust , as in appearance good and pleasant ; and here though we doe repell such thoughts as draw , and withdraw , and such wishes as intice and allure , even as fast as they come to our consideration : yet S. Iames tels us here , that they are the first fruits and effects of our concupiscence . By Lust is meant our naturall and originall corruption ; the conclusion is , That all our tentations are long of our originall sin : I deny not but Satan tempts , and so doth the World ; but yet neither Satan nor the World can now hurt us , if all be well within ; they tempt , but it is by working on our own concupiscence , should they finde nothing in us , we needed not to care thus much for their tentations . Christ indeed was tempted , and had no Lust in him , and did not Satan lose his labour ? And all because nothing was found in him : fire burns not where is no matter for it to work upon ; no meere man is tempted and drawne aside , but he may thanke his owne concupiscence . The greatest quaere is of Adam in Paradice , and of the Angels in heaven . The maine answer is , that Iames speakes of Man as he is now , not as he was then . The greatest matter then is , how sin came into Adam , which must be from the liberty of his will , hee was tempted from without , and so was Eve , but no motion of Lust within could draw him to his first sinne , for then there must needs have beene in him a sin before his first sinne , and then the first sin could not have beene his first sin ; he was of such a condition , that he might fal if he would , and hee did fall , but not without any tentation simply , though without any from himselfe , for he was tempted by the Devill . Lust in Satan was the occasion of Adams fall , but the cause was his owne will ; his first sin was from Satans sin , ( sin , I say , ) for it is a weake conceit for any learned man to write that the divill hath no sin , because the Law was not given to him ▪ which proves that in forme he is not such a sinner as man is , but a sinner hee was and is , being and doing that which was contrary to the will and Law of God , laid upon him in his Creation . The holy Page is for it , in the very termes , Io. 8. 44. Hee was a murtherer from the beginning , and abode not in the truth , therefore a sinner : He is a Lier and the father of lies ; therefore a sinner , and 1 Iohn 3. 8 , The Devill sinneth from the beginning . His Lusts then that were in him , did draw him to worke upon Eves and Adams free-will to draw them aside . The Devill was an Angell , and then he had no Lust within him to draw him ; no object without , being in heaven , where was nothing but all perfection : A Deepe it is then to conceive , how sinne came first into the Angels . That one great Angell ( now Belzebub ) did first fall , and then drew after him the rest , is like enough ; but yet the question remaines , how the first sinne came into that Angell sith there was no defect within nor none without : I must first say that sin is a privation , an Obliquity , no effect but a defect , and therefore wee are not to trouble our selves to enquire after any proper and efficient cause ; God cannot bee a deficient cause , bee cause there can bee no defect in him , and therefore the defect must bee in the Angell , and wee must rest in the will of the Angel who without motion from with in , or any tentation from without , fell from his estate , abode not in the truth as Iudes Phrase is , left his habitation voluntarily and maliciously , left it because he would leave it . The first sin or Lust was a sinne then , whose cause was ( such cause as a sinne could have ) not sinne , for then the first sinne could not bee the first sinne , if there were a sinne the cause of that sin ; and againe , we are where we were ; and are left to inquire the cause of that sin , to which if wee say , sinne , to have bin the cause of that , then wee may aske after the cause of that sinne againe and so in infinitum . Here then we must stop and say , that Eves sinne and Adams sin came not from any Lust within , but from an act of their owne free will , drawne out by the tentation of the devill , and of the devils first sin , no internall Lust , no externall tempter at all , was the cause , for there was neither , but we must say that of that sin , sin was not the cause , but the will of the Angell created good , but mutable and free ; no good I confesse can be the univocall cause of any sin but an equivocal cause ; and accidentall cause of sin good may be , for the will of the Angels good in it selfe was the cause , not by working neither , but by not working . Adam then ( to come to him ) turning himselfe of himselfe from God : God then took away his assisting and actuall grace , and then Adam did put away from him his original righteousnesse , put out his owne eyes and so came in Originall sin , viz. this Lust , that ever after tempts all meere men that are tempted , by drawing them aside from good , and enti●ing them to evill . They dreame then , who say that God tooke away originall righteousnesse from Adam , and that hee by an act of his will did not thrust it away : T is safest to say that hee deprived himselfe , fell off from God , else wee come to neare to make God some kinde of author of his sinne . Thus came in this Lust , the fewell of all sinful tentations whatsoever ; What cause have wee then to looke about us , sith our righteousnesse within , in the regenerate is very weak , and exceeding imperfect , our lusts strong , a world of sins lurking up and downe in our soules . For did the Angels in heaven whose innate holinesse and righteousnesse was most perfect , in whom there was a concurrence of all grace in all perfection , did they fall ? and did Adam in whom there was no spice of sinne ? oh then , how stands it us upon to implore the continuall assistance of the actuall grace of God , and incessantly to call in for the a supply of the spirit of Iesus Christ , else we fall and sin most miserably ; we have strange lusts within ( the devils souldiers ) warring against our soules , & Satan ever blowing at the divine Candle of the spirit of God , hee never gives over by a circle and round of tentations to powre cold water on our faith ; Looke wee ever upward then for the daily ayd of Gods assisting grace , that hee would ever blow the bellowes to keepe this holy fire in ; for we see by Adam and the Angels , that it is not the perfect habit of internall grace , no , nor the absence of external tentations neither , that can keepe a man from sinne , t is onely the actuall worke of the right-hand of the most high must doe the deed ; else if Adam having no lust fell , we having little else but lust must needs be drawne aside and enticed : Say day and night , Lord lead me not into tentation . Habits of grace are like the fire of a Smith , be they never so pure and perfect , they burne not in us no longer than they bee blowne : if God withhold or withdraw his assisting hand , Lust drawes us aside presently and down we fall . CHAP. 2. Of drawing aside QVestion is made , whether this first drawing of lust be sin , I say it is ; for if lust be sin , then the effect of it must needs be sin . Evill may come out of good by accident , but out of sinne comes nothing but sinne : Lust is sin and cause of sin , and of nothing but sin . Let it goe for a weake opinion of the Iesuites , who tell us of vicious things that are no sin : for Becanus ( no babe ) doth confesse , that God doth hate this concupisence with a true hatred , but ( forsooth ) not redounding on the person in whom this lust is , as though that were not sin ; and all that sin , which God hateth , God can hate nothing but what is against his nature and will , and whatever is against his nature and will is sin . Originall sin is properly sinne , and to make it a sin it is enough that it is voluntary in the will of Adam so a Bonaventure ; Besides , as soone as ever wee come to have the power to do it , we doe all give a full and a free consent to that sin and the motions of it , which after-consent makes the sin in the guilt of it the more ours : wee then have no excuse left but to cry peccavi , and to fetch all from the sin ( as David did ) in which we were conceived , In originall sin lies a tacite consent ( eminently ) to all sin . 2 Iames makes this drawing aside to be a fruit of sin , 2. to be a sin , 3. to be a cause of sin ; therfore these drawings aside are sins . 3. They bee sins whether wee like them or mislike them , because they are against the Law of God. For that which is urged that there is no consent : I think there is some consent : as the offers of the understanding are quicke , so the Acts of the will are quicke and sudden . I rather say that there is some sudden inchoate imperfect consent given to all motions that arise : that an actuall sin should bee without all consent I cannot conceive ; Paul did sin against his Iudgement I confesse ; for so he meanes when hee saith , he did that hee would not : but to speake in proper tearmes , he neither did , no , nor could sinne , either without or against all motion , or any inclination of his will : Paul did sin this sinne with his will , for else hee would not do it , it was an act of his will , and it is impossible to coact and force the will of man ; though the consent makes it not properly a sin , but rather our sin to be imputed to us , yet I thinke ther is no motiō , no first thought that riseth out of our Lust , but as the thought is , so the consent is sudden , short , quicke , and almost insensible : a consent such as it is then , ever goes with our desires , and motions ; but say that they were unconsented to , yet being against the Law of God , sins they are , and for sins they must goe . For if concupiscence it selfe , and Originall lust be sin , because it is against the Law of God , then all the operations of it must also be of the same kind . By the way then they are deceived , who would faine say , that original sin is not forbidden by the Law ; Directly indeed and immediately it is not ; but forbidden it is , because it is condemned by Gods Lawes . Now the Law doth curse none but such as breake it : Originall sinners the law doth curse , and ( if not in CHRIST , ) God will damne ; therefore they doe against the Law , and the Law then is given to them . Directly the Law forbids actions of sinne , by consequence the Law forbids the habits of sin : But to return , the Law of God is so pure and perfect , that it doth binde the most sudden thoughts that arise , for thoughts being acts of a man , the whole man being bound , those must needs stand bound ; there sin begins , and our thoughts are not free ; thoughts of sinne arising out of our Lusts are sinfull thoughts : Consent or not consent , doth not make an act to bee simply a sin or not a sin : Sin is not defined to be a thing done with or against our assent , but against Gods Law , and Gods Law doth bind our very first and originall thoughts . A meere and single apprehension or cogitation of a sin suggested by another , is not straight a sin , for this was or I know might have beene in Christ ; and Adam before his fall might dutifully have thought of the thing forbidden him without sin , but the difference is , that in him they could not have risen , as they doe in us on such a sudden , the sudden moving of the thinking power , proves that they come from an evill fume and are not right : besides in Adam there must have bin a perfect meditation of the naughtinesse of them , and lastly a true affection of perfect hatred of them , where as in the naturall man now , there is no hatred at all ; in the most regenerate the hatred that is , is but in part ; it commeth in nature ever , in time most an end after the motion : or if with it , yet that is not sufficient , in Adam it would have beene antecedent to the thought of his minde . These drawings aside , ( moving the powers of our soules out of the right place , ) dislike wee them as much as we can , they are sins forbidden in all the Commandements of God ; for looke in what Commandement the finished sin is forbidden , in the same Commandement is the first motion of that sin forbidden also . Neither in my minde doe they distinguish the Cōmandements aright , who reserve these kind of sins to the last Commandement . The Lust St. Iames speakes of , is forbidden , in all the ten Commandements ; but these unconsented motions ( as many cal them ) are the drawings aside of this lust , and therefore forbidden in every Commandement as Lust is . All desires to a sinne are forbidden , where the sin it selfe is forbidden , the only argument for that opinion worth the while is out of Rom. 7. 7. I had not known Lust ( saith Paul , ) except the Law had said thou shalt not Lust ; that by Lust Paul here meanes , a Lust forbidden in one single Commandement cannot be proved : but as the Law , that is the whole body and context of the Law , saith , thou shalt not Lust , that is , thou shalt not sin , sin and Lust being synonimaes : the word Lust is as broad in extent as the word sin . The reason by which many thinke to carry it , is in my opinion very weake ; Paul ( say they ) did know when he was a Pharisie , that Lusts consented unto were sins ; for the Philosophers and heathens as blind as they were , saw so much , But here Paul speakes of such a Lusting which Paul had not known , had he not knowne the Law , and therfore Paul takes the Law to forbid Lust without consent . Grant all this , and much is not made of it . That Paul did not know those first motions ( before his conversion ) to be sin is a truth , and that by the Law too , such Lusts are forbidden is as true . Doth it follow then , that by the Law forbidding such Lusts , must be meant the tenth or one distinct Commandement ? Why may not the sense run thus , that Paul did not know that in any of the Cōmandements such Lusts were forbidden at all ; but now being made a Convert , his eyes were so opened , that hee now saw such lusts to be forbidden in every Commandement ; as the first rising to Idolatry in the first Commandement , & sic in caeteris . But now to answer all ; I say that it is disputable , whether the Philosophers and Heathens did confesse Lusts consented unto , to be sin : if of all Lusts that Gods Law doth forbid , I flatly deny ; many went with them for vertues , as to Lust after the hurt of an enemy , is commended by the wisest and purest of the heathens ; and so in a world of Instances , as a man may see , in Aristotle , Plato , Seneca , and the rest . If of any Lusts and desires that goe no further than a meere inward consent of the minde and will ; Philosophers doe rather deny such motions & affections to be vices , except they swel and rage , putting still a difference betwixt passions and vices . But for Pauls case , it is not the like , hee was no morall Philosopher but a Pharisie , and I affirme it , that Paul did hold that in ward motions consented unto ever so much were no sins at all . T is too late to say that nature morallized and generally inlightened , is able to finde out such consented Lusts to bee sins , for Paul was otherwise doctrinated , his judgment was carried another way ; it being the constant Tenet of the Schoole of the Pharisies to hold , that the Law of God did only forbid the outward action , without having to doe at all with any inward motion and affections whatsoever . This hee learn'd at the feet of Gamaliel : He was a Zelot among the Pharisies ; and this was a Case among the Pharises , received and beleeved by them all : that the inward desires stood free and no way obligated by the Law of the Decalogue , give a man , what assent and consent to them in the motions thereof he would . This to have bin the generall and constant opinion of the Pharises is made so plaine by Doctor Raynolds out of the fifth of Mathew , that there is no denying of it ; and therefore it was Pauls religion to hold , that deeds and acts onely where sins and not affections : And so wee conclude , that Paul had not knowne any inward Lust whatsoever ( albeit consented unto with a free consent , and liked of with a full delight ) to have bin sin , had not the Law said , thou shalt not Lust ; and so for all this place of Paul , our assertion stands good , that in every commandement where the act of sin is forbidden , there the motion of the same sin is forbidden ; aye the first motion , this drawing aside spoken of by the Apostle S. Iames. CHAP. 3. Of the enticing of Lust . AFter Lust hath drawn us aside from God , it doth entice us and wooe us ; the word signifies baiting us , as men doe bait for fishes , coozening sometimes the eye , sometimes the of the silly fish , so doth sin use us puts on guises and maskes , making the sin to appeare in an other colour than it is . Thus our own Lust doth nibble at us with some delight , proposeth it to us under tearmes of pleasure , profit , honour ; alluring us with the seeming sweetnesse , that to our sancies and senses do appeare to be in several sins , and all to bring us to accept of the motion to finish sin , and to finish it , is to act it indeed ; so meanes S. Iames. Lust I know doth worke by force , but nothing so much as by enticing . Man is a creature guided by his will , and where will is , there constraint and violence prevailes little , wee love not to be forced , and therefore our Lust doth goe most an end the other way to worke , to bring us on to sin by licorish courses , sawcing us with a proposall of some seeming sweetnesse to bee found in the doing of sin , for then is sin like to breake out into act , when it hath gained consent within ; and enticing is the likeliest way to wooe us to consent and assent to sinne the sin in question ; sin useth not to come against the haire , but when wee are caught with the spiced pleasures of sin , then we goe a maine downe the streame , and wee give too free consent and allowance to sinne , when wee are besotted with the deceits of sin . T is very often that wee read in the Word of the deceitsulnesse of sinne : and I doe desire all Christians to beware , lest that their owne hearts , that is their owne lusts doe not goe beyond them with cunning , and get within them by some enticing sleight . For Lust is such an enticing harlot , as will undoe the party enveagled for ever , and leave him nothing but shame and misery , loocheth him from his right master , and makes him a slave of slaves , even to delight in his slavery ; robs a man of his liberty , honesty , comfort , salvation and all . Goe to GOD then , that hee would bee pleased to stand betwixt us and this Coozener , that our concupisence having great advantage , in that it is within us , may not cheate us with golden mountaines , and leave us in the suds at last . I meane not to enter into the description of the particular veynes that sinne hath to entice us ; Bookes are full of admirable matter about the deceitfulnesse of sin ; shewing , how the heart first deceives us with colours , and when we are once a doting after sin , then wee joyne and deceive our hearts ; using fallacious and specious Sophismes , to make our selues thinke that to be lawfull to day , which we our selves held to be unlawfull but yesterday . Lye therefore day and night at God for wisdome to prevent the stratagems of sinne ; by nature our imaginations are vaine , our hearts are foolish , and willing to be deceived by sin , little suspecting to find a Serpent and a Snake in the grasse of sin . Lust would allure us to pleasure it in the tents of Meshecke , God will perswade and allure his to dwel in the tents of Sem : Only I must cōmend to the honest Christian , the two maine treacheries of Lust to goe beyond us . 1. Lust sits upon our upper part ; and by probable reasons to see to , strives to win our judgements , and in case a man looke not well to the matter ; Lust will so bleare his understanding with mysts , that he shall think he hath reason to bee mad , and that there is great sence in sinning ▪ Man being a reasonable creature is apt to be caried by reason ; and if lust can once bring us over w th pretended reasons , why then the will is glad of the motion , the affections wait on the will , as on their Queen and Mistris , and the sin is like to be finished and bring forth death . Against this we are to set the Word , and sith sin can shew no reasō out of the Word ; say my reason is corrupt and I am onely for the Word . 2. Lust works on our inferiour parts , and slatters our affections with pausible perswasions ; and a man is soone taken by faire offers to satisfie his affections : they be quick and sudden , and it is hard to hold them in ; & when the fume of sin hath wound it self into the affections , it quickly creeps up into the very judgment and eates out all faculty of discerning , and then good goes for evill , and evill for good . Wat●h we over our selves both wayes before hand , in making head at the very first against these entisings of lust , lest both our reason and affections go after sin ; a world of difficulties will come in , when we are not onely to bring in our affections , but our judgement too : That Fort lost is not had againe with a song ; remember that we have not a novice in hand , but are to deale with an old man which is corrupt according to the deceitfull lusts , so Paul ▪ Most dangerous of all is the deceit of lust , when it seemes to carry with it our reason : because then it is next to an impossible thing , to keepe out of the snare and clutches of sin ; an instance or two , and then an end . Why is it past the power of our Divines with their pens and tongues to cry downe vsury ? the cause is , because most men doe thinke that they have reason to make the most of their money , and as yet they will see no reason against it ; there is an unanimous consent I thinke amongst all the Divines ; that to inclose is an oppressio of an high degree , and yet many of our Gentry inclose more and more every day , and that they doe it with an high hand is too plain , else they would not have us in derision as they have ; and dare proclaime that they will inclose , say all the Preachers in the world the contrary . A proud word , and well might they , if GOD did not say the contrary , as hee doth ; the best is , God is not mocked : for we see that the posterity of the great inclosers , would be right glad with all their harts to feed a poore beast in some common and cannot . Thus the Lord doth laugh at their calamity , and mocke when their feare commeth : but why are men so set in that sin ? Because they thinke that they have reason to inclose . Thus when Lust hath enticed and bewitched our reason : wise men grow to desperate resolutions ; all I say , is in a word . He that keepes from sinne because reason is against it , and not because the Word of GOD is against it ; that man obeyes reason and not GOD. CHAP. 4. Of our being tempted by our lust . GOD I know is often said to tempt us , but never to sin ; we speake not of his tempting us for our triall , but of our tempting our selves : His tentation meant often for our good wee abuse , and take occasion thence to sin , and so wee turne it in the event to be our owne . As for our tempting our selves it is a reflect act , wee are the tempters , we are the tempted : t is not hard for a man to make himselfe a worse sinner than hee is . And is not Sathan said to tempt us ? hee is ; hee is the Grand tempter ; he brought sin into mankind first , and he is still by tentations keeping of it in , and increasing of it : sometimes , though seldome , Satan tempts us and we joyne not with him : sometimes , and but seldome , neither we tempt our selves , and Satan doth not joyne with us ; but most times our tentations are mixt , hee and we concurre and make one act of tempting ; the sin finished is his and ours too . SECT . I. Of Satans Tentations . SAtan at first sinned without a Tempter ; for hee had no lust in him to draw him or intice him : having sinned without a tentation , and without any remedy , he sets upon man , & by his beguiling , he wrought upon that power he had in his will and man was overcome . As the case stands with us , Satan could not hurt us , were it not for our lust . He did set upon Christ , but found no matter in him , he had no power over him not simply , because in Christ there was no sin , but because hee was also so supported by the eternall Spirit , that Satan had not to doe with him . Eve had no sin : yet his tentations went beyond her , and her first listening to him and his Syren song , was a sinne in her ; his first tempting her to the first sinne could not possible presuppose a former sinne in her to worke with and upon . T is onely the power of God , not of our will , that doth keepe us from the fiery darts of the Divell : how farre Satan can goe I cannot set downe ; onely I say that hee cannot goe so farre , as to force the wil of man by plain violence : will were no will , if it could be compulsed or constrained by any . It is held to be the priviledge of God alone , immediately to inflow into the worke upon that noble part , the soule of man ; much lesse is any created power able directly to turne and winde the will of man ; it is beyond the sphere of Satan , and quite out of his element to reach so farre : but to trouble the spirits pote●tly , to raise the humours , to proceed by presenting matter immediately to the phantasie of man , is within his reach ; that the divell can doe , and therefore ( having leave ) hee is able to put those acts into a man , and to worke with power in the children of disobedience . In the phrase of the Scripture it is said : Hee put it into the hart of Iudas to betray his Lord and Master : He filled the heart of Ananias to lye to the holy Ghost . The best is Satan hath no kinde of command over , nor power in us to force us , and therefore the care of a Christian is to resist him , and not to feare him : he is a coward and trembles all over ; fly not but stand , and he will fly : for Satan must have a double leave ere he can say or doe any thing unto us . 1. Hee must have leave of God , as we see in Iob ; hee was faine to come morning after morning to have his Commission renewed : GOD must bid him goe and doe , or else we need not care ( thus much ) for all his power ; hold in with God , and then let Satan doe his worst : hee doth of himselfe wish us all evill , but for the effect how farre hee shall goe ; it is in the hands of God , not of Satan ; according as we read , Luke 22. 31. Satan hath desired to have you to winnow you , as a challenger desireth to have one of the other side to combate with , so did Goliah . So we see Satan must desire leave of God to harme us ; our prayer then is , that God would not lead us into temptation : what a matter of comfort is this ? that our case is in the hands of Christ , who is our head . 2. So he must have leave of us ; I meane we must give way to his Tentation , else his Tentation will be frustrate , so Acts 5. 3. Why hath Satan filled thy heart ? hee doth there expostulate the matter with Ananias , not with Satan ; and askes him what he meant to give Satan occasion to fill his heart with such wickednesse , wee must then thanke our selves if the Divell snare us : he had a consent from our first Parents , hee did wooe them to it , and hee must winne us to yeeld , else the sinne is his , not ours : I am perswaded that many men do discourage themselves over and above , by reason of the too much feare they have of Sathan ; I would wee would feare God more and Satan lesse , and then the divell and we should be lesse accquainted ; wee yeeld often out of a base feare : feare of yeelding occasions us to yeeld , when it is too much . Many dispute it , how to find out the point of difference ; betwixt tentations that are ours , and such as are wholly diabolicall ; I thinke hee doth best who doth study how to resist them , rather than to difference them . That there is a difference I know ; but where the indivisible point of the difference doth stand , I know not : some tell us that a man may finde them out by their suddennesse , and because they are independent and not consequent of any former occasion : but to say that our lust doth not push out as sudden or as independent motions and suggestions is hard . Besides for a man to determine the difference betwixt the independency and suddennesse of Satans tentations , and our corrupt flying motions , I conceive to be a worke to hard for most men . And for the other note commonly produced , that they bee unnaturall and terrible it satisfies not : in that originall sin worketh unnaturally , and violently , and terribly , deny it who can , and where the act of our sinne ends , and Satans begins , who can tell ? What needs all this if we reject them , whether they come from him or us : in the matter of justification wherein lies our salvation and our peace ; they are not imputed to us , no more being ours than we accept and assent unto . In a naturall corrupt motion : Paul saith , When I doe that I would not , it is no more I that doe it : therefore no more is imputed by God , than is seene and allowed by us ; wee shall doe well then not to perplex our selves with needlesse queries which be Satans , and which be ours : sith that we all find that the act of our owne minde , the motion of our fancy , the wishes of our owne will in those things wee have no reason to suspect Satan hath any thing to doe ; I say , wee finde them to goe and come , to be in and our very suddenly , and without any coherence at all ; and the rage of our Lust is terrible and violent of it selfe , and therfore passe that ; and be sure come the tentation which way it will , wee doe reject it and then wee are safe , it is not set on our score : if it come from Satan it is no sinne of of ours at all : if from our lust , sin it is materially , but not formally , for the guilt is done away , in that we doe not allow it but abhorre it , as some are of opinion . SECT . II. Of Tentations which come from our selves . I Confesse it is but now and then , that Satan if he may bee suffered doth not joyne issue with us when wee doe deceive and tempt our selves : but yet the thing I urge is , that there is no sin that is committed , but might bee committed if Satan were dead and buried . Could one kill the Divell ? Yet you cannot name the sinne , that Originall lust would not draw and entice a man unto . It is agreed on , that Originall sin is ( virtually ) every sinne ; neither would God have forbidden all sins to man , if mans nature had not in it seminally sinnes of all sorts and sizes , and so much we have from Christs own mouth , Out of the heart proceeds evill thoughts , murthers , adulteries , &c. That , is all evill thoughts , what sinne worse than murther and adultery ? and may we not think that the holy Ghost saith not murther but murthers , not adultery but adulteries ? to shew that all sorts , and so the worst sorts of murthers came out of the heart of man , yea , selfe murthers and all . Neither stands our heart , that is , our lust , free from highest impieties against God ; and therefore those blasphemies , that is , all sorts , kinds , and degrees of blaspheming are said to proceed out of the heart ; Sathan need not put them in , there they are , though he draw them not out thence , they will spout out of themselves ; so that though the divell did not owe men a spight , yet the lust of man may marre all , and will make some sinne all manner of sins whatsoever . I thinke the divell hath great wrong done him , when men to excuse themselves derive their sins from him ; when perhaps , Satan hath not to doe in the provoking them to sin those things . He is not truly acquainted with the depth of Originall sinne , nor soundly humbled , who thinkes he had never done those faults , except the divell had tempted him ; for a man hath in him all sins that be , ( at least potentially : ) Indeed we read not of any mention made in the old Testament of the sinne against the holy Ghost not that original sin had not this sinne hid in it then , but I think there was not the occasion then of finishing and acting this sin ; for sin this supposeth greater light , as touching CHRIST IESUS in the Gospell , than was set a foot under the Old Testament , and therefore I say that in lust then it was , but it was not drawne forth . How can it come into the heart now , if it were not there from the very first ? Is there a new Originall sin ? or a new kind and species added unto it ? was not the heart of man onely evill and prone to all evill ever since the fall ? Out of the heart saith Christ proceedeth blasphemies : What ? some , or all , if not all ; which are excepted ? and why those rather than these ? if all , as truth is : then blasphemies against the holy Ghost , comes out of the motions of mans heart ; all this is to shew that there is no new sinne which hath not ever bin radically in our lust and nature , else we are more in Adam than ever all men have bin ; but all have equally sinned in Adam , and therefore Originall lust is equall in all ; perhaps by our default we doe ad new strength to Originall sin in us , but for the kindes of it , Originall sin is equall in all , and there is no sin but lust had it in ever ; and my conclusion is , that a man doth carry fire in his bosome , which hath enough in it to kindle any sin , though the divell should stand by and say nothing . We all read that the heart of man is deceitfull above all things , yea , above the divell , why ? Because Satan doth not so know the thoughts of our hearts as wee our selves doe : as also for that Satan cannot come within us to deceive us , except ( as I have said ) our hearts doe give some way unto him ; how true is that then , that every one is tempted when hee is drawne aside , and enticed by his owne Concupiscence . SECT . III. Of mixt Tentations wherein Satan joynes with us , and wee with him . THE next are such Tentations , wherein either Satan begins to us , and wee pledge him , or wee begin to him and hee joynes with us ; when wee by discontent , or other inward motion , as by offering our selves to some outward occasion , expose our selves ; then wee doe light a candle to the divel , then we begin : but when Satan doth make the offer , by moving the fancie with thoughts within , or by proposing some object without , and wee entertaine him , then he doth begin to us : these waies are ordinary , and it is but rare that the divell will not interpose . Hee dogs us up and downe , and waites upon his opportunities , by sin to devoure us ; and now because we sin few sins where Satan hath not a hand , and Satan seldome sets upon us indeed , but more or lesse wee hearken unto him : therefore understand , all that follow to-bee meant of those Tentations where lust and Satan joyne hands , the cheefe hand is from our selves , the principall lyes in our owne lust ; without us Satan could not have his desire ; but wee may and doe finish many sins without Satan : the cause of those sins is in us , whereof the occasion is from him , and so we finde that people of God in the confession of sins ( we have in the word ) doe never so much as touch upon the divell , as knowing that to bee but a bare excuse . Indeed Eve who had not then her heart wrought upon , put off all upon the Serpent , but the Saints charg all on themselves . David was by very importunity of the divell wonne to number the people ; the Text saith , Satan provoked him : but yet we see when hee comes , to confesse , not a word of Satan ▪ but al is his own , I have sinned greatly , I have done very foolishly , Lord forgive the iniquity of thy servant . When the Saints were to speake of the sins of others , it is often found , that for their encouragement they make Satan an agent : he is not then left out : as Christ rebuking Peter , get thee behind me Satan , because Christ saw , Satan was too hard for Peter , and wrought him to it : and so Paul , lest Satan tempt you for your incontinency . But when men are on their owne sins , all is laid on their owne con-nate lust , nothing said of Satan : he perswades us we yeeld , the amends is in our owne hands . Now the better briefly to unfold the nature of these tentations , I meane to deliver my selfe in these short Questions . 1. What a Tentation is . A tentation is the moving of a man to some sin , either by or without the senses with a reason to enforce it : it is when lust and Satan doe suggest , perswade and instigate a man to the committing of some sinne , with some shew of reason . Every thing is as it is received , that is , a reason which is so taken , else sin can have no true reason for it : who can imagine that there is any reason in it , for a man to doe that which in its nature and desert casts away his soule and body for ever : but yet the tentation would never take , except man , a reasonable creature were brought over by some reason in appearance . Paul cals sinners absurd and unreasonable men : neither can they give a reason for any sin they commit , but because our apprehension is corrupt , and the ●●culty of discerning is lost , therefore Satan may with ease put fallacies upon us : and under a colour of dealing wisely , leade us into a fooles paradise . Our onely way is then to beleeve , that there can bee no reason given for sin ; and that it is nothing but very skill in our great adversary to let in his poyson . Come and let us reason with GOD , and not with the divell : and then wee shall soone espie the folly , that is in reasoning with lust and Satan . Sometimes wee are tempted to sin , and when wee once yeeld then we are tempted for sin to doe this , or that , because wee have thus sinned : when a man is once in a sin , then we are apt to fall into tentation of discouragement or worse : that now it is impossible to get out , I might have kept my selfe when I was well , but now there is no hope it is in vaine now to strive , and so the tentation is made a snare , or else to find some end by some other wicked course and fearefull enterprise , to breake out of sin by some other sin , and this indeed is all the reason that is for sinning . Who are subject to be tempted . No man free , our Apostle saith , [ Every man is tempted being drawne aside , and entised by his owne lust . ] The best men are often tempted , and that when they are at the best : Satan was neither ashamed nor afraid to set on the LORD IESUS himselfe ; his malice is mighty towards the godly , and if hee can but get one of them downe , he is made , he hath enough by the end to weaken the hearts of weaker Christians , to discredit the Gospell ; and the best men are apt to be lifted up and carried away with some pangs of spirituall pride , and then they are in a foule way for one tentation or other , there is as Satan thinks something to be had thence . Theeves rob not out-houses where there is nothing but dung or straw , the godly have in them the riches of the spirit , gold and silver , and that makes the divell to carry an evill eye to them , and he is ever sicke to ruine such a Christian ; and God who sits Moderator in all our tentations , orders all according to his holy wisdome ; if he suffer such to be tempted , it is for their good , to let them bloud to purge their choler , to fit them for himselfe . Pyrats set not on an empty Vessell , but on Merchants laden as deepe as they can swimme . Doe not dreame that any perfection shal priviledge thee frō being tempted : thou that art a spirituall man , consider with thy selfe lest thou be also tempted , and so tempted as overcome ; that must be the Apostles meaning , No man can say when he is tempted that hee shall not bee overcome , in and by the tentation : He then is wisest that doth keep off tentations all hee can ; and that way goes S. Pauls exhortation : Hee that thinkes that hee is so good that hee ought not to bee tempted , or so strong , that hee need not feare to bee tempted , hath need of a tentation , that by experience in himselfe hee may prove what hee ought to have found in the word , that of our selves wee have no strength , that our goodnesse is not our owne . Watch and pray saith Christ , lest yea fall into tentation . Leade me not , must every Christian say , into tentation ; of our selves and of others , wee must not Iudg rashly , as though either wee or they were not good , because frequently and greevously tempted ; every man whilst hee hath lust in him and divels about him , must bee in his armour , have all in a readinesse , ere he be a day elder ; a storme may come : Ship-men when in a calme , or at an haven , use to looke to their tacklings , make all sure against a tempest : no grace , no place can exempt any living wight : wee must take our turnes and it is our best to bee arming and preparing ; what ever is past , all is not past , a thousand to one the fits will come againe . He went away from Christ but for a season , and after a season hee came to him , and will to us : the elder wee grow because wee have most faith , the more ( usually ) and the stronger are our tentations ; when we are seasoned wee heare of those tentations which we had no acquaintance w th when we were green ; we shall not have more , but we shall have as much as wee can beare , we must bee put to it to the very backe , and after some greater matter done , either for us or by us : it is common for to heare of Satan , as in a Iehosophat , he fell ; so did b Asa after God had done great things for them ; and when Peter made that c noble confession , d Satan begins to be both bold and busie with him presently . Make a stand then ; as we may and must fly from the outward occasions yet from our lusts within , or our spirituall enemy without ; wee neither may , nor can fly , except we flye to heaven . How Tentations to unnaturall sinnes , may bee said to come from our owne lusts . A man is to expect if hee live out his daies , to be urged to all sinnes : to the breach of every branch of every one of the ten Commandements , he is like to runne thorow them all , more or lesse ; and for his faith , Lust and Satan cannot abide faith , and we must arme our selves for all assaults that way , wee shall bee put to it , in respect of every Article of our Creede : Satan and our owne lust will try , whether they can bring us , to question all the Articles concerning God , concerning Christ , or concerning the Church . But for sinne against nature , it is not so easie to see how our owne lust may bee said to move , and to entice us to them : I may say , that all our tentations if they may be let runne , will become unnaturall , they will end there in something , which is unnatural touching God ; as Atheisme and Blasphemy ; or touching men , as others or our our selves , as unnaturall killings , selfe murthers , pollutions against nature , passions of dishonour and the like : Satan hath no naturall affection in him , nor lust ( as lust ) hath none neither : Satan hath no naturality in him , for he lost all in his fall : the law of nature was not given to him , hee was not to hold order and termes of civillity and humanity amongst men , and therefore there was not use of any such law to bee given to him . All wee can say of him , is , that Satan is kept under , held in awe by God , restrained by feare within , and ordered by Gods providence without ; it is awe , not naturall law that keepes Satan within bounds . Man hath indeed in him naturalnesse , but lust which is our Originall sin , hath no naturall affection in it : some sins then are called unnaturall , because they are against the law of nature in us , which law of nature is no part of Originall sin ; for in it selfe it is good and the very unwritten law of God , which law of nature as it is now in us , doth neither see nor greeve at all sinnes , but only at some greater sins , which sins are therefore called unnaturall . In every man there are two things ; the law of nature is one , Originall sin the other ; for the law of nature some say it is a relique of the old Image left in Adam , I thinke not : for then man in Adam lost not all the Image of God , then in man by nature there is some peece of goodnesse , but the frame of mans heart is onely evill . There is none that doth good , no not one , wee are all together become filthy . Then it would follow that man brings w th him of his own into the world , the seeds of vertue , some roots of goodnesse , which is Pelagianisme , and condemned by the Church of God. The seeds of vertue are not ( saith Prosper ) in the soule of man , because they are utterly lost in the first sin of Adam , neither can wee come by them , except GOD who first gave them , restore them againe ; I thinke rather to say , that in things usefull to hold in the wild lusts that be in man , GOD presently after all was lost by the fall , ( all and every peece of the Image of God ) I say to maintaine discipline amongst men , GOD planted in the heart of all mankinde , an inward law , checking many sins against God , but more against men ; and accordingly GOD hath made a fuller and greater revelatiō to nature in the things of the second Table , than in the first : and what else is meant by the phrase , where speaking of the power of nature , to see into the booke of the creature , it is said , God shewed it unto them , viz. by the law and light of nature which God hath given to all men , as men ; they shewed it not to themselves , God is said to shew it unto them . Now then to come home to ou● point Sins against nature are such , as are against the law of nature : lust hath in it all sins ; and when it is so great and breaketh out so grossely that nature cries shame of it , why then wee call that sin an unnaturall lust a sinne against nature ; which sinnes have their roote in Original sin , and would shew themselves and appeare were there no divell , albeit herhaps not in that manner and measure : as wee see some men who cannot bee said to bee haled to it by the divell , but onely by their owne wicked lusts , who when their lusts are in , care no more for wife , children , friends , brother , father , than they doe for a dog ; are moved no more with the teares of their owne bowels , than with the whinening of a pigge . Let lust alone , and without any help from Satan , it will make a man give over to bee a man : shake off all humanity , go beyond all shame , all sense , put off all naturall affection , deliver a man up to obdurate heart , not discerning betwixt good and evill , either in morall or naturall respects , as Paul shewes ; how some men put off all manhood , become dogs , yea worse than dogges ; for dogge with dogge useth not to commit filthinesse , and some women shaketh off all woman-hood also : for there is no who with lust , for were it not for the watching providence of God over us , and the restraining power of God with us , and the law of nature in us ; men would fling out into all kind of wickednesse , there would bee no being , no living amongst men ; we would all bee such fooles as to thinke with our hearts , and say with our mouthes there is no God. Originall sin , hath all Atheisme in it : there will bee nothing but murther amongst us : Husband would kill the wife ; and wife the husband , father son , sonne the father ; brother , brother , Caine , Abel , our houses and townes , would bee full of parracides , and fratricides , and men would doe execution on themselves as common as might be : oh the bottomlesse depth of Originall sin ! Our own lust is a fearefull murtherer , it comes immediately from Satan at the first , and he is a murtherer from the beginning . Men would bee Wolues , Beares , Tygers , Divels , one to another : neither would any shame keepe men and women from monstrous adulteries , most infamous uncleanenesse , Incests , Rapes , Beastiality , what not ? Looke wee what is in any man , that is by nature in the heart and lust of every man , were it not for God restraining , and natures law curbing : should our Originall sinne be drawne forth and let out , we should all doe as Caine did , as Absalom did , as Ammon did , as the Sodomites did ; for what sin soever is forbidden in the Word , and hath bin ever practised in the world , that sin every man carries in his bosome : there is no man but is of himselfe a dead dogge ; for why should God forbid that in the word to all , if the nature of all were not subject to it ? Bestiality ( the foulest sin ) is forbidden to thee as well as to any other ; therefore it is in thy corrupt nature , as well as in the nature of any other : Besides wee are cut all out of the same cloth , we are al alike in the guilt of Adams sinne , one man hath not sinned more in Adam than another , and therefore our Originall sin being the penalty of Adams sin , must needs bee one and the same in all ; where the cause is just the same , there the effect must needs bee the same , Originall sin then by nature is no more , no worse , in one than in another ; it differs not so much as Magis & minus : In some what by reason of the tempter of the body , education , occasion , tentations , influences of Gods providence , and chiefly by reason of the liberty of mans will , ( man having his will at some command to sin , ) I say by reason of that and other things , lust is drawne forth more in one than in another , and more to one sinne than another , and that breakes out in the life of one , which doth not in another : but as the plot of all diseases lyes in the humours of the body , so for certaine in the lust of the soule : there is in all a kinde of pronesse , a very aptitude to the worst of sinnes . I know that the power of man is finite , and no way able to runne upon divers horrible impieties in all extremitie at once , chiefly sith many sinnes in the act doe crosse one another , ( though all concurre in the Roote as in a Common Center ) but yet now one then another : there is no sinne under heaven , but man is subject unto , by turnes chiefly ; should the LORD give Satan leave to blow the fire , and to baite our lust , man would presently shew himselfe in his colours , and sinne many divelish sins : That which is said is true , that there is no sin , so bad , so base , so unnaturall , but mans nature is , if no enclinable to it , yet capable of it : If the sin bee but so , so , an ordinary crime , that then our nature is inclinable to it : but if most unnaturall and most abhorrent from the principles of nature , yet wee are capable of it in some degrees : Lust is of it selfe past shame and past sense ; I may adde that though at first sin against nature sit not with us , tast not of our nature by reason of that law and light that is in us ; yet after a little space , when lust hath overcome the law of nature , a man is as sicke after sins against nature , as hee was after common sins and worse , for the greater and fowler a sin is , the more headlong is our lust after it , wee being by Originall sin , most eager after those transgressions which are worst : an ordinary stomacke is most ( of it selfe ) earnest after usuall dyet that is wholesome ; but wee see a custome brings children to eate coales , and an humour in the stomacke , makes young women eate leather to choose , and what more usuall , than for breeding women to lust after such things which would make the stomacke of another to rise : so I may say , that as long as our lust is kept in , and held downe , it is for ordinary faults , while the law of nature can rule it against the force and cunning of Originall sinne , such unnaturall , passions seeme to finde some Antipathy in us ; but when by custome , occasion , or tentation , lust shewes it self and the light of nature can doe little , why then man is not onely capable of unnaturall sins , but inclinable to them , and more impudent and impotent that way than after other sinnes . As wee see Ammon is sick after his owne Sister , an unnaturall crime , and hungers more after her than ordinary ; and Caine had rather kill his owne brother than any man else in the world had there bin any . Many are more mad after Hee lusts , who care not for Shee lusts : as in Sodome we see Lots daughters were not worth the looking after , they must know the men ; they went after strange flesh saith Iude , strange in their Sex and kinde , so Paul saith Rom. 1. 26. that women ( more shamefast and modest by nature than men ) did not care for the naturall use which they had lawfully , but changed it into that which is against nature ; thus we see delights against nature are ( when Originall lust is let out ) more looked after than naturall ; our corrupt affections are not more capable of , but more inclinable at last to unnaturall sins , which they did stare at at the first : as long as the law of nature doth fight it out against Originall sin and can carry it , we love not to heare these sins named , but when nature in the Law of it is suppressed and our lust rules all , no sinne in such request as some unnaturall sinne or other , these passions of fedity and dishonour doe then burne , as it is in Saint Pauls English : Wee reade much of Ganimedes , and the jest went of Nero and his Sporus ; that it had beene well for the world , if Domitius Neros father had had no other wife : In a word , a man whose Originall sinne is kept in order , doth but hunger after sins of ordinary quality : but when nature is out of office and lust doth all , men will then long after unnaturall lusts : Passions worke more strongly the wrong way , and the streame is most swift , when it is not in the right channell . And in the other passion of bloud , how men do put off all naturall affection wee see it ; for men are more cruell ( when they take ) to their own children , their owne parents , than to any enemies , aye the fire of a mans unnaturall sins are not satisfied , but with a mans owne bloud ; and many thinke to lay this divell by killing themselves , who have not a thought of murthering any body else . Oh that men could once come within sight of the depth of their owne lust ! Man would then learne not to bee so bold with occasions of sin against nature ; what if at first nature doth even spit at them ? yet if once they fire and take , they worke strongly and come with a greater swing of delights than naturall sinnes doe , and therefore I would we could learne as to be humble for our Originall sinne ; so to thanke GOD for keeping us and ours , that those unnaturall courses have not bin , and broken forth in our persons or houses to our shame and scandall , as have bin done in houses and families of better than our selves : And to pray that God would keepe us , as from all other , so from taking after unnaturall passions . What if wee have grace ? yet sith these sinnes are not sins against the holy Ghost , t is possible for good people to bee infected with them : as long as we have Originall sin , we want but occasion , and a tentation , and Gods permission , and then we fall ; sith Originall sin is the same it was , and was at first the same it is now : there bee perhaps new actuall sins , because never drawne out into practise before , but no new Originall sin , Originall sin is but one , and it is the selfe same in kind and degree , in all persons and at all times : It may and doth in some beare new fruites ; but it never had , nor hath , nor shall have new rootes : it ever had in it the rootes of all sins , and it can never have but the rootes of all . Wee must ever stand bound to the goodnesse of our God , who hath so kept us hitherto that we have not broken forth into more and into worse sins than we have . There is no abhomination so prodigious , but our Originall sinne would quickly water at it ; it is his meere favour alone , who hath kept us and our families from occasions of such sins , or such occasions from us . Blesse God then , that Caine hath not killed Abel in our houses : that Ammon hath not defloured our Tamar , that our Absalom , hath not been the death of his brother Ammon ; 〈◊〉 , that our brother Absalom hath not sought our lives also ; that Reuben hath not gone up to his fathers Couch . What are we ? what are our fathers houses , that we have beene preserved in our houses from such scandalous sins ? are we better ? are wee so good as these fathers were ? Should God sit still , and the law of nature stand still and looke on , and let our Originall sin , our lust within shew it selfe ? the next would be sin upon sin ; against Scripture , against Nature , no Bonds , no Bounds , would hold us worse and worse still ; with greatest violence we should long after the greatest sins , and the end would be a reprobate sense , from the which good Lord deliver us . The Summe is , that the cause why wee feele not such pronenesse to the sin against nature is , not because Originall lust is not as prone in it selfe ( if not more prone ) to those sins as to others , but because there is by God for necessary causes a law of nature superadded to Originall sin in all mankinde , holding us off from such unnaturall passions , which law of nature doth suffer when such sins are committed , and therefore the Apostle fitly cals them Passions ; as water suffers when it is made hot , and therfore as long as the law of nature is not suppressed , a man is not patient about such lusts : But when our lust hath gotten the better of natures law , then to what sins are such men more eager , than to those ? Therefore such lusts are by the Apostle stiled , the lusts of their a owne hearts . We said with St. Paul that God doth deliver men into a reprobate sense , and then they fall into such lusts . Here a doubt may arise , whether such sins are done onely by those who are Reprobates , sith one would thinke , that this Reprobate sense were onely in Reprobates , and therefore so named . This is I confesse out of my way , yet because I would not stumble any mans conscience , I am bold to speak a word to the point , and the thing I affirme is , that unnaturall sinnes are done sometimes by such as are no Reprobates : and I thinke there are many reprobates , who nein all their lives committed and acted these sins . It is a fearfull estate to be cast by God into a reprobate sense ; and the danger is so much , that hee is not himselfe , who dares to venture on such rocks because some onely escape . There is no sin ( except the sin against the holy Ghost ) but an elect person may commit , all sins else may stand with the grace of Election , but this reprobate sense , is not that sin against the holy Ghost what ever it bee ; what ever a man may repent of may stand with our estate in Christ . Now to say that this is a condition which admits not of repentance is hard , neither can it be proved , and 1 Cor. 6. Instance is given in one of the worst of all unnaturall sins , and yet the Apostle saith , Such were some of you , and they were Elect , repented , and are now in heaven : GOD forbid then , that we should bee so s●uer to the conscience of man , as to thinke that all those Rom. 1. and all others like to those who are in Gods Iustice for a time given up to a reprobate minde , are past all hope of reconciliation and salvation . There is a sacrifice for those sins , some have gotten out of that estate and others may . It is then called a Reprobate minde ; not because it is the minde of none but Reprobates ; but because such have in regard of their present condition , a mind ( as one saith ) rejected , disallowed , abhorred of God ; yet not a mind past all hope of cure and recovery , or if you will a minde as another speakes worthy of reprobation , making choice of matters reprobated : Wee have a phrase in St. Paul , That Christ is in you , except you bee reprobates : but such are in such an estate , that except they get Christ into them , it is all one with them as with Reprobates ; they are ( as it were ) for the pre●ent in the state of reprobation for any goodnesse that is in them , but Reprobates they are not , and as Beza notes , the scope and dispute of the Apostle will not beare this sense , sith hence hee proves that no man can be justified by the law of nature , because it is in all men to breake the law of nature , and that the Apostle proves by this , that all men , except GOD stay them , all run on to a reprobate minde , by a reprobate minde then he will have meant a mind , going against the dictates of conscience , and the principles of Nature , out of which estate it pleaseth GOD to call some to grace : God doth call in some that are cast farre behind hand by their sins ; and therefore we must not say that there is such a point of sinning , that no man doth ever come backe from it againe , for no man goes so far but hee might have done worse and gone farther ; and therefore when and where can one fix the measure to rest , that a man going so farre can never come to good againe ? There is a fullnesse I know of sinning which some must come unto , ere the Iudgement can come on them ; but that all who fill up sinne or sins to the height are Reprobates , or that none are reprobates , but such as make up the extremity of sinning I deny : for the conscience must have some where to rest , and to pitch a degree of sinning , that hee that comes not to that degree may repent , and returne : hee that comes to that degree of sinning and may not returne , would trouble the wit of the acutest Disputer in all the world . Neither doth indeed the Greeke word properly carry the sense of one cast away , but of one reproved ; not as contrary to the word Elect , but as contrary to the word reproved : so Paul useth it , 1 Corin. 9. 27. Lest I my selfe be a Reprobate , that is , reproved ; for Paul knew full well by confession of all Papists , that hee neither was nor could be a Reprobate , and the learned Borgius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reprobates minde to be a minde , that no man hath cause to glory in , but rather to be much ashamed of , which is indeed the right and full sense of the Greeke word . Roffensis therefore is in an uncomfortable errour ; who writes , that when a man is hardened as Pharaoh was , or given up to a Reprobate sense , as those of whom Saint Paul speakes , were ; that God doth cast them off for ever without ever tendring to them the offer of his grace again : that God doth forsake some such is true , but that hee doth forsake all such ( which is his assertion ) is false . And sundry learned amongst the Papists have a dreame ; that when a man comes to such a number , and such a measure of sinnes , then God is bound in Iustice , not onely not to give him ( though that were too much ) but to deny him favour and grace ever after , aud so ( saith Abulensis ) it is all one as though such a man were already actually in hell . This unsound and unsafe opinion is also confessed to be held by great Divines amongst them , as by Tapper in art . To cast all into a briefe ; I say that God is not bound to give place of repentance unto dispisers and breakers of his covenant . 2. Hee may in Iustice absolutely deny it them , and many times doth : as to Caine , Gen. 4. 11. to Esau , Heb. 11. 17. to Corah and his complices , Num. 16. 27. to Ananas and Zaphira , Acts 5. 5. and infinite others , 〈◊〉 saith Aquinas , God ( if he will ) may doe it , for no sin , but for to punish Originall sinne onely . 3. God doth give place and time , and the grace of repentance to most indurate sinners , and to such as for the just guerdon of some former sins have bin given up to a reprobate minde , and albeit such bee farre spent , yet they are not past cure , the disease doth admit of a remedy , the sin is not the sin against the holy Ghost , it is pardonable by a kinde of violent worke of the Law and Gospell , by a strong and compacted force of the Spirit of God , such hurts are sometimes cured , and such sinnes are healed ; and therefore to avoide the blow of Satans tentations that we are in a reprobate mind and therefore past all remedy : Let us say , yet there is hope in Israel concerning this sin ; repent wee and returne and God will shew us mercy . For though God may leave such a man utterly in his sins , yet that he must and will give men up , when their sins are come to such or such a passe : is a Doctrine fit for none to teach but Papists , whose religion was and is , as Luther once noted , a Slaughter-house of the conscience of man. Quest . What be the remedies against tentation . They are either Generall , or else Particular , for some certaine cases , as for the Generall , there are Rules to be observed ; some before , some in , others after the tentation . Generall Rules and Remedies for prevention before . All I cannot , neither would I if I could , the chiefe are : 1. Beware of spirituall pride , the disease of such as have something to be proud of : for when men grow into a big conceite of themselves , then there needs a tentation to pricke the bladder . Swelling in the body is a dangerous Symptome , t is no lesse ominous to the soule : for if once wee come to please our selves with our well doing , the heart presently swels up into a puffe of spirituall pride , which is the greatest enemy to the free grace of God , that is ; which spirituall pride is usually cured w th a spirituall fall . See in the stories of the Saints in the blessed Bible , and we shall finde that their pride of spirit hath ever likely had a fall ; it was for the pride of wit that those Rom. 1. were given over to passions of dishonour : walke humbly with thy GOD and feare nothing . What was in Adam , is rife in us still ; yee shall bee as gods was his disease and it is ours ever after . 2. The next thing wee must see to is , Security , and here the precept is , Watch : When men thinke there is least danger , then the danger is greatest ; sin and Satan are ever watching their oportunities , which is , when we watch not : and is it not fit sin and Satan should bee let loose upon us , to feare us out of our security , and chiefly such lusts as fire the conscience . A man in a swoone must wee know bee rubbed and chafed , and some staring lusts which will trouble the spirits of a man and chafe his very soule , are a fit of burning fever to cure this spirituall Lethargie . Security will rust us , undoe us , and eate out all that good is out of us , and if the word will not doe it , nor a crosse will not worke it ; then comes a sharpe tentation to see what that will doe , and if any thing will first awake , and then humble the drowsie and sleepy heart of a man , it is some vexing sin or other . 3. Wee must not abuse any mercy what ever it be , for that bringes in a tentation : hee that will not use lawfull things lawfully , it is just with God that hee should , and ten to one hee shal fal into the unlawfull act of the thing abused . Bee it Wife , or Name , or Goods , or any mercy , if wee abuse it and doe not use it aright : the next is to bee set upon with some act of sin in the matter it selfe . What ever wee enjoy , if we enjoy it not holily and thankefully , we shall bee sore tempted about it , in one sinfull veine or other . 4. Looke not disdainefully on any sin in another , bee the sin what it will , bee the sinner who he will , our nature stands not free from the same , we are subject to that very malady and to punish us for looking upon the fals and faults of others with scornes ; first or last wee are like to bee tempted to and with the same offence , that we may learne to know our selves , and to bee more mercifull to others , against another time . A common thing for a man out of passion , not compassion , to let flye at anothers sins to day , and to fall , or bee ready to fall into the selfe same sin to morrow . We find that we are sollicited to a sinne , that we never yet from our youth felt any motion too till now ; to let us see , that we beare about us not only the rootes of those sins which our complexion hath enclined us unto , but also of those sinnes wee never thought of , nor dream'd of , that so wee may learn to consider others in their corruptions with meekenesse to day , sith it may bee our case to take their turne to morrow . 5. Keepe off from us , and our selves off from all occasions of any sinne , to rush into harmes way , is to tempt our selves , and to tempt Satan to tempt us . He that will dare to runne into the mouth of any sin , he doth conceit that hee is free from that sinne , and the next newes hee heares is , to heare of that very sin , that he may know by experience what a creature man is ; keepe and doth not he who ventures on occasions of sin , take himself free from the danger of that sin ? whereas the very deed is , that the man who doth dare to venture on the occasion of sinne , shewes that there was in the heart an implicite likening of that sinne , though hee neither thinke it nor feele it , but rather dreame the contrary ; for when the occasion is once afoot , then presently comes in mighty provocations to that sin , and then the hidden corruption opens and manifests it selfe : it is our wisdome as we would shun sin to avoid all occasions of all sins whatsoever : For if wee will not keepe our selves from the occasion , God will not keepe us from the sin ; and if God do not keep us , we cannot be kept , we cannot , we will not choose but fall . 6. Keep all our armour about us , and put sin and Satan out of hope : the divell is wiser , than usually to tempt where he hath no hope to speed . Iudah went about an honest businesse : yet because hee tooke not his armour with him in the morning , he fell ere night : we must carry our Antidotes about us , because wee walke in places that are infectious ; and chiefly we must see to our matters in sins wee are given unto , if to pride , then goe not where fashions are , without a commission and weapon ; if wee be apt to quarrell , goe without a sword , and when we have not our weapon about us , wee shall not bee so tempted to brawle ; if to the lust of unelcannesse , come not neere the doores of her house , and that will keepe our hearts free , having our hearts still an end full of serious meditation of the presence of God Almighty ; sith our nature is so apt to be tempted by our lust , and we are so soone afoot after every sin , that like children wee had rather be in the dirt than in the cleane : have wee not cause to looke after these directions , and such as these are , that we may not be lead into tentation ; that our lust may not draw us aside frō God , and entise unto evill . 2. Rules for the remedy in the Tentation . To him that would know what hee is best to doe , when the tentation is come or comming , we prescribe him to follow this order . 1. To make a right use of it . 2. To get by good meanes out of it . For the use to be made of the Tentation , doe thus . 1. Know that the tentation is suffered to come upon us by God for our humbling , whether it bee to commit a sin , or , to despaire for some sin committed , when it is to some fault , as in this case most times it is , which is against our mindes and to the trouble of our soules : God he knowes that if any thing under heaven will humble us , this will doe it ; what else will so gaule and cut the heart of a Christian man ? what else will so set us a praying , a whining , a watching , a fasting ? this hee see , will even vile a man in his owne eyes , and make him base to himselfe : this will season and fit us for Gods building , and the use wee are to make of it , is ; to see our selves what we are , and to looke up to Christ Iesus : God sees and wee must see : that wee cannot well come to heaven without such a purge and therefore wee must joyne with God , make his end , our end : hee doth it to breake us and humble us , and wee must humble our selves : humbly our selves saith St. Iames , and God will exalt us ; it is to humble us and doe us good , when ? In the latter end saith the Text : this is not done in a day ; and therefore we must waite Gods time : It is a plaster and it must lye on some time , if God meane us any good , the tentation shall not over straight , but hover and hang about us some long time , some good space . GOD doth drive out one naile with another , Pride with a tentation of Lust , but this is not done in an houre , if it be somewhat long a doing , yet it is worth our while . Let us stay and waite upon God from whom commeth our humiliation : the cause of a tentation is pride , the use of the tentation is to take away our pride : there is great dispute which is , and which is the way to finde out our master-sin , but when all is done , pride is the master-sin in all . Wee all hold of Adam in Capite , pride was the first and and great sin in Adam , and so it is in all his see , wee had our lust from him ; He his from the Angels ; the sinne of sins in the Angels was pride ; it gave them their fall ; so it was in Adam , it gave him his fall , and so it is in us . There is we say in trees a master-roote , and that roote in Originall sinne is no other than pride ; indeed there is in most some other particular streame and vaine , which carries , one , one way , another , another ; arising from Complexion , Education , Condition and other causes and occasions , which often varies as the temper of our bodies , and the order of our estate doth change ; and this yeere it is one sin , seven yeere henc ( as every seven yeere there is a sensible change in the humour of the body ) it is another , when poore it is one , when rich it is another sin ; but that sin of all sins which goes thorow all the race of man kinde is pride , the universall and general Captaine , Sin , in all the world : Vnbeleefe may have that name and be well called our master-sin , in respect of our Iustification , instrumentally taken , because it hinders our union with Christ : but the chiefe sin , which is our greatest morall vice , and carries the greatest straine and power with it in respect of sanctification , is this same sin of Pride , and spirituall pride is the pride of all prides , all other sins doe a kind of homage to pride , as to their king and Lord. Austine hath it , that the Romans did forbeare many vices that carried shame with them , and did many commendable acts , and all to serve their sin of of vaine-glory : and a Scipio by name and b others , did abstaine from that which their nature would have beene right willing to have enjoyed , and all to keepe their name , and to maintaine their credit , and outward reputation amongst men : so that all other sins doe as it were vaile to this , and therefore God may bee said to resist all other sins , but this sin he resists afarre off ; he cannot abide the sight of it , and so wee say that God doth use to give us up for some time , in some measure , to some base tentations , he lets out some vile corruptions and why ? but all to take down this sin of pride ; it is say wee all little enough to humble us : affliction without the true sight and sound feeling of some of our corruptions will not doe it : a man is then humble , when hee is humbled before his Originall sin , and amonst all the bitter fruites of that cursed lust , pride is chiefe , and doth play the Rex amongst the rest : other sins that wee ( speaking from feeling ) doe call our master-sin or sins , our predominant lusts are but made use of by God to humble us , and to eate out this dangerous sinne of pride ; and therefore it cleares it selfe , my thinkes to say , that this sinne of pride is in every man his cheefest sin , sith other beloved sins are let to have their swing in men , all to master , this Master of sins , our pride . The use then that wee are to put our tentations unto when they come , is : to humble our hearts , to abase us , to pluck away the feathers of our pride . 2. The next use wee are to make of our tentation , is ; that we see a mercy in it whatsoever it be , if wee feele nothing but what is common to man , and others have had and have the like , we must learne to beare it with a kinde of impatient patience ; why should not wee beare what others beare , what are wee ? is our nature better than others ? here must bee a kinde of content , else it is like it will be worse yet , else as yet , we are neither truly nor sufficiently humble : it must teach us to thinke better of others , than of our selves ; and wee must learne to render thanks to God , considering what our deserts are , and what our nature is ; that we are no worse , that wee are broken out no more . 3. The last use is , that we must consider a providence in it , in that we are kept from sinning , by being tempted for sin , God doth suffer us to fall into the thoughts and affections , that so we might not fall into the outward deed and action of sinne : better have a motion in the wil , than the will and the deed too ; the will is taken for the deed in good things , but not in sinne , for that Gods accepting and rewarding our good deeds , comes out of his grace and favour ; it is a matter of mercy & drawes out of the merits of Christ , and therefore God may , and doth many times take the hearty will and desire for the deed : but in sin it is not so , for there the punishment is according to the desert , and merit of the sin , it is more or lesse , as the desert of the sin is more or lesse ; now there is more guilt in the act and will too , than is in the will alone : evill workes really deserve punishment , and the punishment is never more than the guilt that is in the sin , and therefore the will is not so bad as the deed : There be more degrees of malice and evilnesse in the act , than in the purpose alone , and therefore of the two , it is better to have it in the affection within , than in the act without , too chiefly when the thoughts be such as we cannot abide , doe not allow , but abhor ; we fall soonest into the outward act of that sin , which thrusts in upon us on a sudden whereof wee felt not the drawing tentation first within : had David bin haunted with pestilent and violent suggestions & motions to adultery and murther , he had then felt those corruptions to have beene strong in his flesh ; his care then would have been , to have beene earnest with God by prayer , to be pardoned , healed and preserved ; and so hee had found such strength , that hee would not , nor should not have done those faults : what if we finde that wee doe loath such lusts when they begin to fire ? yet we must not stay there as though it were impossible that wee should ever fall into the sinnes themselves : David would have taken it in as much scorne as another , had one spoken before to him as touching adultery and murther ; our disliking the inward motion , is not thorow enough , except it bring us on our knees and beg of God , that it proceed no further , and so we see by accident , it is a mercy to be held under some such profitable tentations , and wee must make this mercy of it : that the tentation drive us to God , to keepe us from finishing the sin it selfe : our tentation must bee a meanes of our prevention , we must take it as a warning peece to arme us against falling into the foule fault it selfe . The second maine branch , is , how we should get the tentation off , and draw our selves out of the snare , and here we are to show what wee must not doe , and then what we must doe . 1. We must not dispute with sin nor Satan : Satan when they came to arguing ; was too hard for our first parents in their innocency , when they had wit at will , and their reason , at command , and now that wee are as we are , we loose all if once wee begin to enter into disputation with such an old Sophister and crafty fox as Satan is ; and our owne lust is the greatest , both deceiver and distembler in the world . He ( as one saith ) shootes with Satan in his owne Bow , who thinkes by disputing and reasoning to put off Satan , our reason is corrupt , and on his side , and it will betray us into his hands . 2. Wee must not flye away from Satan , a run-away never makes a good conclusion of his tentations from Idolatry : and from Adultery and Fornication wee must flye : such sins are best conquered by flying , and we are to hold our selves from all occasions of all sins whatsoever , when and where we may doe it without offending of God ; but from the divell it is neither possible nor lawfull to flye from him ; not possible because the divels are exceeding many , and they are spirits and there can bee no flying from them ; nor lawfull , because wee are bid to resist him , and therefore forbid to flye from him , and then againe , because it is a kinde of service done to Satan , a yeelding to him some kinde of worship , sith that it is to feare him ; and we are commanded to feare GOD , and not the divell . A feare there is granted , so as to send us to God , and to the use of Gods meanes : but such a feare as to make us run , ( a fainting feare ) is unlawfull and dangerous ; and after a sort a serving of Satan the deadly enemy of the Lord Iehovah . Make the case thus , a man is on just occasion alone , by himselfe , aye in the darke too , and hath reason so to be : now sinne and Satan let flye at him with their fiery bloudy dartes ; here wee must not runne , not avoid the place , it is a kind of serving Satan , and a yeelding to the divell , God is angry with it , and it is often the way to great danger ; what if by this shifting the roome , we finde ease for the present , yet it is but his skill , like a lightening before death , it leades us securely into the hands of the same or some other tentation ? what must wee doe ? Even stand it out , hold there , as we have a calling to be there , what if wee quake ? better quake , than serve Satan , better tremble every veine than sin , better dye in the place , than flye from the place , because it is a flying from Satan , and hee that in this sense flyes from Satan for feare , seemes to distrust Gods providence on him , for that particular . Thus far for what wee must not doe ; now next is , what we must do , and here we have many things , the heads are these . 1. The first thing is beleeving ; get faith ( saith Paul and then wee shall quench all the fiery darts of the Divell . Our faith will doe wonders if wee apply the victory , that Christ hath made over Satan for us ; what if wee bee Cowards , yet Christ did not play the Coward ; His victory Mat. 4. was ours , and for us : Hee stood in our place , plaid our prize , beate Satan to our hands : His glorious triumph over Satan , is a kinde of satisfaction for all our yeelding so much , aye , too too much to the divell : what if Satan beate mee may a Christian , say , yet I passe not ; sith my Christ in my stead , for my part hath beaten Satan all to peeces : In him my head , I have long since beaten satan hand to hand , hee is then to mee in him ( my Captaine ) a very vanquished enemy : thus faith makes his victory as touching the price of it ours , as though we our selves had in our own proper persons , conquered Satan , and beate the Divell . The next thing that we must doe by our faith , is , to take Christ Iesus , and set him against the Tempter , why ? Because there is scarce any tentation wherein Satan is not : the divell hath put some of you in prison : Get thee behind mee Satan ; the divell is usually in it then : We are then by faith to set Christ against Satan : wee are not of our selves so weake in the hands of Satan , as Satan in the hands of Christ ; turne him then over to CHRIST , and let Christ alone with him ; faith will be satisfied with none else , nothing but Christ ; and faith is said to be our victory , which neither hope nor charity are said to be , because it doth make Christ ours , who is our victory over sin and Satan both . Faith is not content with the presence and assistance of an Angell neither , except the Lord Iesus be there himselfe : for God did promise to send an Angell with his people , and to drive out the Canaanite and the rest of that Crue , but hee himselfe would not goe : the people of GOD were no way content with an Angell , they tooke no comfort in this ; this was saith the Text , evill tydings , they mourned and put on blacks , like a loving wife ; shee must have her husband ; what do you tell her of sending a trusty servant along with her , nothing will content her but her husband . So when our faith is set on worke , it makes us but sicke to tell us of an Angell , except we may have Christ Iesus also , him or none ; and therefore wee are not safe except we doe and can by faith lay fast hold on Christ Iesus , and set up him and his power against the gates of hell and powers of darkenesse . Say an Angel bring strength with him yet an Angell brings no merits , nor that authority with him . Faith must have one to side it with us against Satan , who hath absolute command over Satan , and merits to make amends and payment to God for all our sins , ( that way ) now these concurre in none but Christ , and so we finde that no substitute , no not an Angell will serve , but Christ must bee ours by faith and by a living faith wee must take him , and make him our Buckler and sword against the Divell and his Angels : If Christ doe but say the word , the Divell himselfe is said , his tentations dye . To him then who is our refuge and our strength , no creature is to be our refuge , because none can be our strength , but if wee rest on them , say , on the Angels themselves , they will prove our weakenesse ; but Christ Iesus the Lord our righteousnesse , he will be sure to be our strength . Say I of my selfe , am as weake as water , but in Christ , made mine by faith , I am strong , can doe all things , can , and shall , and will beate downe Satan himselfe ; like lightening from heaven , and treade downe the divell under my feet : but when ? Shortly , Through whom ? Through the God of peace , so saith St. Paul. Let the divell and his angels be unto us as a Kite ; yet as long as wee may succour our selves under the wings of the Lord Iesus Christ , wee are safe , wee are sure . The last remedy that wee have by faith , is , to learne us to rely on that promise , that if we fight wee shall conquer . The promise is , that if we resist Satan stedfast in the faith , he will flye . Beleeve then that we shal overcome ; and we shall overcome : we are more than Conquerers , as the Greeke is : We doe over-come ; other fighters fight first , and then conquer ; but we through faith in Christ are said to overcome before we fight , and so we are more than Conquerors ; this is to be more than a Conqueror , to be sure of the victory before one fight . Beleeve , and prosper ; doe , but by faith say it shall be so , and it shall be so . A man shall not presently conquer : a man he is to fight with , though he doth beleeve that he shall conquer him , because there is no promise made by GOD that hee shall , there is no covenant past betwixt God and us to that end . But now GOD hath said the word , wee have him fast in a Bond ; that if wee fight against Satan wee shall conquer Satan , resist him and he shall flye ; war against sin , and sin shall dye : I speake not of presumption , but faith , when a man hath grounds for it , useth GODS meanes in Gods sight . Have wee not a command to pray ? Lead us not into tentation : If a command , then it is attended with a promise ; that he that prayes not to bee lead , shall not bee lead into the tentation ; wee are bound then to beleeve , that following Gods wayes , wee shall not bee lead into tentation : Faith is our victory , and nothing but faith , because it is not hope , but faith which apprehends and applyes the promise . Wee see then that Saint Paul speakes to great purpose , when he cals upon the Ephesians above all things , to get faith and the use of faith , to quench not some , but all the fiery darts of Satan : reason can do nothing ; as it is naturall , it is in vaine , and doth no good ; the tentation is a spirituall thing , reason , a naturall weapon : now a naturall thing , can have neither strok nor force against a spirituall , and therefore reason is a false weapon ; and as our reason is carnall , it is a secret friend to Satan , takes part with him against us , good stuffe for a man to thinke to conquer the divell , with a wisdome which the Apostle saith is divelish : How divelish ? Because it hath the divell for its damme ; wee must not then consult with flesh and bloud ; downe with reason , away with our owne wit , let faith doe all , else faith will do nothing ; faith never workes so well , as when it workes alone : And is it no more , but beleeve the promise , and is Sathan gone ? No , no more : and must wee have all we beleeve ? all and more too . All , for it is with us according to our faith , as Christ said to the beleeving woman of Canaan ; a beleever shall have what he will. More than , we beleeve , because wee shall have beyond our faith ; above what wee are able to aske or thinke , and that abundantly too . How so ? must we not have a promise and faith for all ? I answer and say , wee have more than wee have faith for , in the particulars ; a world of matters ther be that come to our hand , that we did not know of nor thinke of in the particular ; yet nothing but what wee have faith for , one way or other , if not in the particular , yet in the generall , viz. we beleeve that wee shall conquer all the tentations we see , and all others wee neither see nor feele , such as we doe know and those wee does not know of , wherein a kinde of implicite faith is sufficient , thus and then wee aske nothing , but what wee have faith for , one way or other . In the generall , we aske in the general , and we have many things whereof wee have no faith for in the particulars . Vp then and bee doing , worke it out by having and using our faith ; Satan flyes at the sight of faith , there is such an Antipathy betwixt Satan and the faith of a Christian , that faith no sooner comes in place , but Satan is gone : Other graces have their use , and place to resist the impulsions of the divell ; some one , some another , but faith as Paul showes , doth quench all ; I say , all the fiery darts of the divell , because it doth take in Christ Iesus with all his merits , Value , Virtue and Power . And thus much for the first meanes to get out of tentations which is by Beleeving . 2. The second is by Resisting . Resist saith Peter , how resist ? Stedfastly , how stedfastly ? In the faith , and what then ? why then Satan will flye . The Apostle showes us in another phrase : Stand , saith hee , and then Sathan hee fals . It is not here saith Chrysostome , as it fares w th wrastlers ; for there except we cast down our adversity , we conquer not : here wee conquer Satan , if hee cast not us down , we are then ( in acceptation ) as though we did cast him down : alas Satan is quelled , and as it were cast downe and killed already ; he is too far in hell ever to come out againe ; Satan can looke for no crowne , hee is in perdition , his aime is to cast us downe into the same destruction he himselfe is in ; so that if we doe resist and but keepe our Stand , this is our conquest : we must not looke for a greater victory than is to bee had in this world . That which troubles some with discomfort , is , because no sooner doe they begin to resist , but it is rather worse with them , than it was before , these consider not that it will be thus : for if we will let sin and Satan alone , they will let us alone , sleepe in sinne , and spare not , we may have quiet enough , and come by degrees to be past feeling : but resist wee sin and Satan , and the divell will play his part , to hold his hold : hee is a strong man , and will not out except hee be forced ; now possession by force , wee know is with some stir , struggle ; sin will , and must , when we labour to cast the old man off : ( it will ) because it is now a dying ; and all dying things , that dye by peeces , as sin doth reluct and struggle , and stirre for life ( it must , ) because else a godly man would not so well discerne the going out of sin : the Candle blazeth most , & stinketh worst when it burnes in the Socket ; and so it fares with sin , when it is towards it's last . There is a double death of sin : one in respect of the guilt of sinne , which then is killed when we have our pardon , this is in Iustification ; and when we beginne to get our pardon , the Conscience is more out of quiet , greater stirs being there , than when wee sate still and did nothing that way : But when the pardon is had once , then the conscience is alive , sin is dead , and our hearts are at quiet ; being justified by faith , wee have peace with God. The other death of sin , is in respect of the power of sin , and this is in our sanctification , and this wee meane chiefest here : when a godly man sets about it to kill up and dry up this running disease ; the plucking out of the weapon , the removing of the guilt of sin , is done on a sudden ; but the healing of the wound , the mending of the languor , is done gradualy , now a little , and then a little : and when a man is come to abhor his lusts ; then he hath given his sin it 's deaths wound as touching the power of it , & so on ; now some , & then some , sinne doth dye more and more . Now when a man can once come to resist sinne , hee is dead to sin both wayes ; to the guilt of it , and to the power of it : for had hee not the pardon of it , he could not resist it : had hee not some power against it , hee could not resist it : Now looke how much power we get to resist it , so much power sin loseth . And now because sin will not give ground , and lose the Field , without fighting and some opposition ; hence it is , that when wee begin to resist , sin and Satan make ( to feele to ) the greater head , and wee take our case to bee the worse , wee cannot sleepe in a quiet skinne here , except wee will sit downe here by Satans fire , for if wee once goe about to get off from him , hee will not lose us so , but some stir he will make ; but we must live by faith , and know that Satan is going , and sin is a dying . When the divell went of out of the mans body , he tare him and puld him miserably ; he would not take his far-well , but he should feele it : so when wee doe by prayer conjure and charm him out of our soules he will make all the hurly burly he can , when he is going out ; but bee of good heart , our faith doth assure us , that there is never a prayer we make , nor act of resisting that we doe use , but gives Satan a knock , and sin a mortifying blow : when ones hands do ake for cold , yet when wee come first to the fire , the fingers ends ake worse ; which makes children cry when they first come to the fire ; the cause is , because the heat doth draw out the cold , to the utmost parts and ends of every finger : like to this it is that our sinnes doe make us ake worse ; when first wee bring our selves to the enlightning and healing ordinances of God , our sinnes then are drawne out more , therefore they vex more ; wee doe stirre them more , and therefore they stinke worse ; wee see them more then , and are troubled at the sight of them I confesse . But yet , so as a man is at the sight of many huge enemies , whom yet hee knowes that through the helpe of his Captaine , by fighting , he shall beate and conquer : by resisting and fighting what ever we see and feele at first , wee doe and shall conquer sin and the lusts thereof , and save our selves from the tentation of the divell . Some questions may here come in by the way . Quest. 1. When lust is sufficiently resisted . Ans . Some kind of faint resisting may bee made by generall and common graces ; and some againe , against some sins by the law of nature ; but for the resisting that proves effectuall and is against all sin , as sin is against the written Word and Law of God , it is done by faith and saving grace , and by the Spirit of GOD giving lust such a wound , that let Satan lick it all hee can , it never recovers nor comes to it selfe againe . Should we take the word ( sufficiently ) in a legall sense ; then while we breath we neither do , nor can resist sin , but it may be , and it ought to be , more and better resisted still : but if we take it in an Evangelicall sense , so as to be sure that our sin is dead at the heart , ( as some trees be that yet carry boughs ) that we may bee sure that wee are in Christ : here I say , that a man hath sufficiently resisted sin and Satan , when he doth not allow the sin , when he doth no way consent to the tentation . Some expresse it by a distinction , and say , that if a man doe not allow infirmities , and doe not live in the practise of grosse sinnes , then all is well and there is comfort enough to bee had , to stay our thoughts against the day of refreshing : as a little will stay the stomacke for a time ; so will an assurance that wee have broken the heart of sinne , binde in our hearts from despaire . The answer which is made hath this sense in it : that if we allow not infirmities . 2. If wee doe not practise grosse sins , then there is sufficient resisting as touching the maine : That there is a difference betwixt infirmities , and presumpuous sins is not to be denied ; it is expresly in the holy scripture . Papists say that the man who doth a mortal sin , is not in the state of grace : But for venials a man may commit ( in their Divinity ) who can tell how many of them , and yet be in Christ for all that : I hope there is no such meaning in any of our Divines as to tye up mens consciences , to hang on such a distinction of sins , sith it is beyond the wit of man , to set downe a distinct point betwixt mortall and veniall sins ; now when it is an impossible matter punctually to set downe to the understanding of man ; which is , and which is not a veniall sin ; they must pardon mee from giving the least way to such Divinity , as must needs leave the conscience of man in a maze and Labyrinth . I finde that the nature of infirmities doth so depend upon circumstances , that , that is an infirmity in one man , which is a grosse sin in another ; and some men pleade for themselves , that the things they doe are but infirmities : He that will sin , and when hee hath done will say ( not to comfort his soule against Satan ) but to flatter himselfe in his sin that it is but an infirmity , for ought I know , he may goe to hell for his infirmities : Besides , if that be good , that a man who is in grace may doe infirmities , but not practise grosse sinnes ; Then I would I could see a man that would undertake to finde us out some Rule out of the word ; by which a sinner may finde by his sin , when hee is in Christ , and when out of Christ ; at what degrees of sinning , where lies the Mathematicall point and stop , that a man may say , thus far I may goe and yet bee in grace , but if I step a step farther , then I am none of Christs . Wee all know that sinnes have their latitude : and for a man to hang his conscience on such a distinction , as hath no rule to define where the difference lyes , is not safe Divinity . The conscience on the racke will not be layd , and said with formes and quiddities ; the best and neerest way to quiet the heart of man , is to say that be the sinne a sinne of infirmity when we strive and strive ; but yeeld at last ; or , of precipitancy , when we be taken in haste , as he was , who said in his haste , all men are lyers ; or , a meere grosse sin in the matter : aye , say it be a presumptuous sin , yet if we allow it not , it hinders not , but wee are in Christ : though wee doe with reluctancie , act and commit it ; and I say that we doe resist it , if wee doe not allow it : For let us not goe about to deny , that a godly man during his being , a godly man , may commit grosse and presumptuous sins ; and for infirmities , if wee allow them and like them , that we know to be sinnes , then wee doe not resist them ; and such a man , who allowes himselfe in one , is guilty of all , and is none of Christs as yet : bee the sinne what it will , Iames makes no distinction , and where the law distinguisheth not , there wee must not distinguish . I speake not of doing a sin , but allowing ; for a man may doe it , and yet allow it not : as in Paul , that which I would not , that I doe , and hee that allowes not sinne , doth resist it , therefore a man may resist it , and yet doe it , all the difference that I know is this . 1. That a man may live after his conversion all his dayes , and yet never fall into a grosse sin : by grosse I meane presumptuous sinnes , so Psal . 19. David saith ; not cleanse , but keep back thy servant from presumptuous sins : we may then be kept from them ; I speake not that all are , but some be , and therefore in it selfe all might be . 2. For lesser sinnes , secret faults , we cannot live without them , they are of dayly and almost hourely incursion , but yet wee must bee clensed from them , as David speakes : dayly get your pardon ; and there is a pardon of course for them , and they doe not usually distract and plunge the conscience , but yet we must not see them , and allow them ; if we do , our case is to be pittied wee are none of Christs as yet . 3. Great staring sins , a man cannot usually and commonly practise them , but hee shall allow them . So Ps . 19. 13. Keepe back thy servant from presumptuous sins , let them not have dominion over mee : Implying , that except wee be kept back from them , they will have dominion over us : it followes , then shall I be upright . So that the man , in whom presumptuous sinne or sins have no dominion , he is an upright man. To practise a sin is one thing , to live in the practise is another : how farre a man being and remaining in grace , may goe in the committing of great sinnes , is past my skill to determine : The case of Salomon and others , proves that a man may goe farre ; tentations may hang long , if a day , a week , if a weeke , a yeere , if a yeere , many yeeres ; and how many ? Who can say , a man lives in a sin when he loves it , though he doe not practise it at all ; as hee is a Drunkard , who is never ●●unke , if hee love drinke ; and he Covetous , who loves money , though he have not a penny in his purse . So , say a man never act the sin , yet if hee love it , if hee doe not hate it , hee lives in it . As in the Body , a man is said to have his health , albeit he hath usuall infirmities which make no let , but that hee eate , drinke , sleepe , work ; but if a man have great diseases , which take away his stomacke and strength , then we say he is sickly , and in danger . In the soule , usuall scapes and ordinary infirmities , wee cannot live without , yet they do not interrupt our peace nor destroy the strength of our soules ; wee pray , reade , heare , neverthelesse . But great sinnes doe distract , and disturbe , doe weaken , & threaten the worst ; and as it is hard I confesse , for a man to practise them , but hee will bee a lover and an allower of them , a consenter to them , yet when at the worst ; I say 〈◊〉 godly man doth not make a trade of them , his heart is not on them , his minde is another way all the while : thus then wee must resist lesser lusts , by dissenting and striving to weaken them , to lessen them ; but do we our best , we cannot possibly be free from them : and for greater sins , a godly man may be kept from them , live and dye without them . But yet we must grant , that a man may bee good in the heart , and yet for a time ( and how long who can say ? ) be drawn to practise them too , albeit not to allow them . It is enough for either sort to assure a man that hee is a resister of thē ; if he pray , or sigh , or groan against them : for the raigne of sin , is when we love them : now he that strives , loves not sin , it being not possible for the heart of man , to be against that which it loves ; sufficient resistance is made , in point of justification ; when a man doth disalow them in his judgement , and hates them with his heart , though he cannot shake off the practise of them . It is not easie to put off ones old companions : but in the point of Sanctification , there is not sufficient resistance made , so as to have our peace of sanctification , till we be able so to resist : that for greater sinnes , grosser , and more presumptuous faults , we doe not practise them at all , and for lesser , that wee doe dayly weaken them , lessen them , when our Iudgement doth carry a command over our wils , our wils over our affections , our affections , over our actions . Quest. 2 What order are we to observe in making our Resistance . Ans . Order is of great use , to Resist , is to fight , and the enemies wee are to fight with , are many and mighty , and therefore as in Battels , so here : Array and Order , is all in all ; the Particulars are these . 1. Wee must set against and resist the motion that comes from us ; and the suggestion that comes from Sathan at the very first , ere they meete and come together , if we can possibly , be it never so unlikely and so absurd , yet we must tremble at it in respect of our owne weaknesse , so as to pray against them , at the very first sight of the tentation : the affection is suffered to come to humble us , that so wee may walke in feare , use the meanes , and not fall into the action . Doe not say it is unlikely I shall never doe it , this is the way to grow secure , and then farewell . Sometimes wee are set upon with tentations , likely , that is , such as our particular nature is most given unto : for we are many times soonest overtaken with those tentations that our humour doth itch after , and anon againe , wee are urged to those lusts we never had much minde unto , that that so we may be taken secure , and ere we are aware , and then we are gone : Sith then our enemy never sleepeth ; wee must watch , and wake , and bee in a readinesse , to oberre all the motions of our devouring adversary : if wee resist at first comming , the work is halfe downe , we shall finde Satan a coward ; if wee resist not , wee shall feele him as a Lion : wee must trust neither our selves nor Sathan with any tentation : Wee see the tempter changeth hands , a man so prodigal , that he wastes all , when young , when old , quite another way : his life is in his riches ; aye , one way to day , to morrow , the winde sits in a quite contrary point , and therefore wee must be provided for all assaies , while the tentation is greene and young : and what if we can make no great matter of it as yet , to our thinking ? Wee must hold out still , for all that , play the man still : God meanes to make a sound cure , and it may be , hee will suffer us to bee held to it somewhat with the longest ; the venome and poyson must out from the very bottome , wee must have patience , what ? Patience at motions to sin : yes , such a patience as this is , to thank God it is no worse , and to bee content to wait the Lords leasure , dayes , moneths , yeares , and thanke-yee too , if we may have it at last , impatient at the lust ; but yet a patient and long suffering minde , that we be not tired out . Begin as soone as the tentation begins to peepe , bee at it to day , to morrow , every day , and after a time , the fits will and shall breake away . Some Agues a●●●ured by striving and resisting : All tentatiions I am sure are . Hee that will drive away his sorry Partner by wrestling , must doe it at the beginning before the Ague be setled in the bloud and spirits , and in like sort it is soonest done , to drive away this divell by striving and resisting , to doe it at the first , while it is young , and not strong , ere it get into an habit , and creepe into the bones , and which is more inward into the marrow ; I meane ere it can get any great hand over the spirit of our mind , the bosome and bottome of our soules . 2. Wee must begin where Satan begins , and goe on as hee goes on : wee are to observe his motions ; if hee begin with a lesser sin , we must not despise small things , a little leake drownes all in time , and the prick of a pinne , le ts out all the winde 〈◊〉 bladder , and therefore wee must make up against Sathan , even then , when hee comes with the smallest sins ; and if hee turne to greater and fouler faults , we must of all , bee very carefull to keepe off the pikes of more damnable errors and sinnes : They make fowle holes in the consciences ; and as theeves doe , such g●shes let in other sins , greater and greater still ; when it first comes , it appeares great , doe but yeeld to it once or twice and then we begin to thinke it to be , not so great a matter : the ordinary and common tentation , that Satan useth to make the foundation of , and to give entry to all the rest , is to beare us downe in it that wee are not the children of God , and that wee are not in Gods bookes ; give him but this , and then we doe in a manner yeeld him all the rest ; for if once we conclude , that God is not our father in Christ , then Satan hath us where he would , and hee may leade us into despaire , or presumption which he pleaseth , and therefore what ever we doe , we must hold our owne , and keep in this perswasion , to dye for it , that wee are the children God. Say we have ever so many afflictions , desertions , corruptions ; yet that ought not to shake us out of our assurance , for David had as many afflictions as any of us , and more : and for desertions , wee finde him all over the Psalmes , making heavy complaints that way : He that runs , may reade all over that Book , many a dolefull song , and for corruptions , and such corruptions too , as use to pay us home : sins , great sins , I meane committed after his calling and conversion : hee laid hands on another mans wife , hee defiled her , her husband loving David , as his own soule , and then fell upon an horrid plot of murther : he did art it with hellish skill , and shed the bloud of sundry , that hee might be the death of one : and did hee not number the people against all reason , and stood it out too , say all the Captaines what they could ? And yet I hope David added not this sin to all the rest , to wit , to question it ; whether God were his God or not . I have ( saith hee ) done foolishly , I have sinned and that greatly ; Lord forgive , what ? The infirmity : No , the iniquity ; of whom ? Of thy Servant . He holds this fast , that for all his sins , his great sinnes , yet hee was Gods servant still ; let go this , and though our sins were but a few or but ordinary , yet Satan will sinke us , with one tentation or other : but now keepe wee our ground in this point , never deny the conclusion that God is our God : and say our corruptions were more , were worse than they are , well may Sathan shake his chaine at us , but we stand on a rock , and the flouds of his tentations cannot come , so much as at our feet : For we know that our sins are but the sinnes of a creature , his mercies are the mercies of an infinite Creator , without either banke or bottome : keepe wee the maine chance , that he is our father , and then , well may our sins humble us , but Satan with all his setting on , shall never be able to discourage us : we know that Christ died for sinners , and for the chiefe of sinners : no man was ever kept out of heaven for his confessed badnesse , but many are for their supposed goodnesse : In a word , this only point , that hee is our father , kept up in our consciences , will make us fit , and able to dash , and blow off , al the powers of darknes , and push away all the darts of the divell ; therefore sith it is his method to lay all upon this point , hold this fast , and wee hold all fast : If the Enemy assault one way , and the Garrison defend another way , the Towne is lost , the Enemy will carry the strongest peece . We must not bee taken up about other matters , and lye open here ; here Satan will try his skill , and doe his utmost to bring us out of conceit with God , and to make us think that God hath no love unto us , no care of us , and then we are gone . Live and dye then with this in thy heart , and mouth ; Hee is my God , and I am his servant , and so we shall bee able to lay all the divels in hell . Say , God hath confirmed his love to mee so much , so often , that now I hope I shall never call that matter into question againe : And next for afflictions , we must frame a new Bible , ere we can with any colour finde any thing out of Gods afflicting us , to prove that hee doth not love us ; of the two , abundance , and plenty , and outward peace , would yeeld matter to say , that God doth not care for us ; and yet it would be long , ere a Christian will come to a Minister , and say , I have such a deale of wealth , of health , and so many friends , and so much friendship , that I feare mee I am not in the right : but when afflictions comes and stormes arise , then wee come and make a pitious moane : sure God is not my father , I am not his child , and grow we doe into hard conceits concerning God , and heavy thought as touching our selves : now all this comes out of our fancy who doe so highly prize the things of this life , that sure if God did love us we should not bee in such and such wants . A very foolery , the Text is cleere : he correcth every son , whom he receiveth ; let the word bee heard , speake , and then we may conclude the contrary , and say thus , doth God afflict me , and hee doth withall make mee to make a right use of his afflictions , ( say but of one ) and by this I am sure , that he is mine , and I am his : for affliction is a part of the curse in its owne nature , and God doth never chang the nature of it , and turne it to a mercy but onely to those hee loves , it should , it would hurt me , I finde it did me , doth mee good , and therefore I am a son of his love : And lastly for desertion , that is , but a mist before our eyes . Desertion is in it selfe no sin : for Christ was without sense , aye , he was so deepe in it , that when he dyed , he said , why hast thou forsaken me ? A totall , a finall desertion , ours is not partiall : the best have had and have ; GOD turnes away his face , David himselfe is troubled : The just doth live by faith , and not by feeling : and in that very Psalme , where hee complaines that his spirit was over-whelmed within him , and that his very heart within him was desolate : I say in that selfesame Psalme , David saith ; Thou art my God : I passe not whether this Desertion bee for sinne or from sin , a chastisement of sin , or an effect of sin , all comes to one for our dispute ; it hath , is , and may bee , the case of a right godly man. Looke up then , and if from want of sight and feeling wee doe say , Why hast thou forsaken me ? yet then let us by faith withall say , my God , my God , and we are safe . Sith then this is the order Satan useth to follow us in his tentations , to make us to distrust our being in Christ ; and our standing in grace , we must make that our method too , and rather suffer to dye at Gods feet , than to suffer our assurance to be taken away from us : Lose this and lose all our comfort , hold this and all is ours , let Satan say , and doe his worst . I confesse it is a heavy hand , when a man is put to it , to walke without his feeling . David was a man for naturall and spirituall cheerefulnesse both , above men , yet hee had his heart full : and say his case were ours , that for very sorrow of heart , arising from the absence of the light of his countenance , wee be like a bottle in the smoak , we doe shrim away to nothing , become a very Sceleton , a bagge of bones , an Anatomie of a man , yet then our faith must shew it selfe , and we must hold up our heads above water : no great thankes to swim , when God doth hold us up by the chin , w th comfortable feeling : But he is a man of faith that can then say , God is my God , my King , when hee sees nothing but the promise ; Oh , Blessed is the man , who beleeves and sees not : for want of sense their song once was ; mine 1. eyes failes , my 2. flesh failes , my heart faile , my 2. knees faile , my all failes ; but my faith which never failes ; well then , though a mans marrow be consumed like the drought in Summer , say , not onely ones flesh be pined , which after sicknesse will come againe ; but ones very bones be consumed , which when once dried they say , never come to themselves againe , aye , and ones juice ( whithin the bones ) do wast away , yet there wee must hope against hope , and set faith against sense ; when wee cannot see one shine in the face of God , yet we may fetch support out of the promise : Gods countenance doth change and turne away , but the promise is ever the same , and al in al is in the promise ; we are 1 childern , of what ? of the promise ; 2 heires , of what ? of the promise : sight and sense , lookes onely on the face of God , but our faith lookes onely on the promise ; and it is the Evidence of thing● not seene , it gives a being to that which in existence is not , and thus living by faith , a Christian on all occasions may say , God is mine , and so mine , as though hee were nones but mine , he is all mine ; and what we speake out of feeling , a tentation may make us unspeake it againe ; but what we say by faith once , wee say it ever , and all the tentations Satan can devise , cannot make us unsay it againe . I mourne , Blessed ( not shall be ) but are those that mourne , why ? They shall be ( not are ) comforted . He then is a blessed man , who mournes though hee be without present comfort . 3. We must keepe this order , as to begin with the right end , and the right end , is then to finde out what the sin is , that is chastise or punised , when the tentation to a lust is a punishment for some other sin : it is all in vaine , and meere lost labour for a man to thinke , to get off the sin , which is the punishment , when we let the sin punished alone : hence it is that we doe finde many a good man strive and strive , even his very heart out to master a lust , and are where they were or rather worse , and why ? But because that vexing sin , is a correction for some other sin , which wee over-see and say nothing unto , and thus men run upon flats of discomfort , as though they were none of Gods , and all because they cannot conquer a sin ; which is not , because they are not Gods , nor for want of faith neither , but for want of art and method . The effect cannot bee taken away untill such time the cause be removed : now wee must know , that one sin is the cause of another , two wayes : 1. First , by effecting and producing by a very efficiency another sin , as Covetousnesse is a very Caust working oppression , Vsury , rapine , buying and selling for dayes and enclosure , now I confesse it is hard to bee convinced ; that that which is an effect of a former sin , is a sin till we be convinced ; that the sin which is the cause , is a sin , as hee that knowes not what covetousnesse is , or is not convinced , that covetousnesse is a sin cannot bee cured of Vsury , Enclosure , hoarding up of Corne , &c. and therefore the sin which is the cause , must bee pardoned and healed first . So pride of life is the cause why men doe follow fashions ; to follow that which was a fashion is no sinne , but to bee in that which is the fashion , whilst it is called the fashion is a sin , else there is no such sin , as following of fashions , which a Scripture , and b Nature , have condemed for a sin . I say , this sin comes out of pride , as out of a working cause ; and t is not possible for a man to bee mended in one , except hee dig out the other : So Passion springs out of pride of heart , as out of his very next cause , and so doth Envy too : many are troubled with their Passions and disquieted with Envy , and make a great marvell of it , that they cannot get the victory all this while , I will tell you the reason ; they pray against passion , but not against the cause , not against pride ; they stop at the streame , but choake not up the spring , they lop the boughs , and it growes thicker after , and pluck not up the roote . Therefore if we meane to cast out of our heart and life such a sinne , as is an effect of a former sin , wee must first begin with the causing sin ; or else he doth wash a stone , and Satan will hold him where he was , doe what he can ; and what a weary hand is this , for a man to pray , to reade , to heare , to fast against a sinne , and yet to make nothing of it . 2. By meriting , which Schoole Divines call demeriting ; and deserving to bee cast into some sin by God , as a just Iudge for some other offence , and this as it comes from God , is a Good of justice : thinke not that wee meane it , as though God did infuse , or put into a man , the matter or forme of the punishing sin ; it needs not , there is matter enough in our hearts already : God cannot breath sin in the minde or breast of any man , but by letting lust out , and setting Satan loose upon us , we are punished and corrected by one sin for another . Some say , it ought not to be said , that God doth punish sin with sin , why ? ( then say they , ) that sin which is the punishment doth deserve more punishment , and so it doth : What ( say they ) and doth that deserve another ? no , for albeit God may and doth punish sin with sin , it followes not , that the second sin ( must ) bee punished with another sin , but with some other punishment it must : and what if in some cases , sins in a row be punished with sins ; yet there is no processus in Infinitum , because as the Schooles have agreed , when once it comes to hell , there is no demerit : sinnes on earth merit further punishment , but sins in hell doe not , because there is satisfaction given , and so full a point put to the Iustice of God. Besides , the damned are in actuall possession of their last punishment , and therefore there is in them no demerit of more or further torment : God in justice then doth and may punish one sinne with another here , some say with a greater ; that is not alwaies so : for hee punisheth Idolatry with Fornication , yet Fornication must not bee held to bee a greater sin than Idolatry ; it is sufficient , that the sin which is made the punishment , be a more vexing sin , bringing more shame , and more inward or outward distresse , that so the sinner may be made the more detestable to himselfe or others : the greatest sins doe not alwayes vex ; they should I know , but they doe not . To come to our point : Wee say that sin doth cause sin , by way of desert , when GOD doth by Permission , Desertion , and Tradition , give a man up to some sinne , of shame or inward biting sorrow , to judge him for some other sin : bare permission it is not ; for so we sin all sins we commit , I hope wee cannot sin any sin , except he suffer , and his power doe permit : yet wee finde , that Pharaoh had his heart hardened worse for manner and measure , than other common sinners had ; but all sinners are sinners by permission , therefore there was a delivering up , an act of justice and power in hardening the heart of Pharaoh , and so it is , when God doth plague one sin with another : the thing I educe is this , that it is impossible with all our whining to get off the sin merited , except we first deale with the sin meriting : we cannot affront the justice and power of God , when he doth inflict and lay it on for some other fault : it is out of our element to take it off , till first wee have removed and done away the guilt and power of the former sin : when sin doth worke and produce another sin by its own force , then it comes from the power of sin : when sin doth demerit , to have another sin made a punishment of it , that comes out of the guilt of sinne and justice of God , therefore we must make our peace for the sinne which is is the cause , and subdue that ere wee can possibly make any hand with the other sin , which is the punishment . That then wee may cleere our selves of some tentations , wee must looke & see what brought it , if wee try and try and can make nothing of it , then wee may see it is for some other sin ; which sin wee must finde out and then cast out that corruption , and the worke is done : we finde some what to the purpose in Ionas , a good old Prophet ; he fled away from God , was found out , throwen into the Sea , swallowed by a Whale , and God in his goodnesse did deliver him , and yet after hee fell into the like sin againe : no doubt he did aske God forgivenesse in the Whale for his first sin , yet hee after fell into the same way againe , and did chafe , because Ninive was not destroyed : now see here the roote of sinne was not moared up ; he did at first flye out of pride , because hee would not bee thought to preach the destruction of so famous a place , hee thought none would be well pleased w th such a message , and therefore do it whose would for Ionas . This fact hee was sorry for , but saw not the cause of all , to be pride ; and therefore after , when hee saw that Ninive was not destroyed , what a chafe was hee in ? and was not this horrible pride too ? that so many must be destroyed , rather than Ionas should bee thought to misse in denouncing a judgment which should not come : had he found out the Canker at the first and killed it , he had not fallen this second fall . T is certaine , that as in diseases in the body , if one disease bee caused by another , that is more in the spirits and humours of a man : the disease causing must bee done away , ere the disease caused can be remitted , it may be eased for a time , but it will returne again , as long as the sicke matter is there to feed it : and therefore wise Physitians strike alwayes at the roote ; so must wee , and when Satan is upon us with some vexing lust , and we cannot with all our power put it off : Let us say , sure it is for some other sinne , that must bee killed , ere this will bee cured , and so we must cast out the mother-lust : we must not say that we cannot find what it is , what the sin is for which we are vexed , with these or those afflictions ; for the Word and the Spirit will show it , if wee aske it at the hands of God , the Lord will point it out unto us : so David , Psal . 139. 24. See ( saith he ) if there be any wicked way in mee , and leade me into the way everlasting . See if there be any wicked way in mee , see it , and show it unto me ; it being the office of the Spirit , to convince a man of his sins , it followes that the Spirit ( if we secke it in sincerity with a desire to be healed ) will finde out our sinnes for us , and shew them unto us ; and when by the line of the Word and Spirit , we have found out that Nest , we are to turne our griefe upon those lusts rather than upon the present tentation : the matter is , that when wee are thus haunted and dogged with such tentations as are corrections , say , it is rather for some sins , either : 1. Past , So some when maried are tempted , but not brought to adultery , because when single , they were uncleane one way or other , and thought to mend all by marying without repentance ; and so when once maried , they grow secure , and lay all on the Physick , and not on God ; as Asa did in another case : and then when they feele that sinne urgeth , and Satan tempteth ; as much , and perhaps , more after , than before , because the sinne is worse ; men faint and sing many a heavy song , and hang up their sword , and say , as good not at all , as never the better : Now here the right and ready way to heale all , is to repent truly and thorowly of former uncleannesses & lusts , and then the Coasts will cleere , first doe that , and then marry ; bring not old sins to the mariage bed , and when the knot is knit , tentations as many , as strong , perhaps more , perhaps greater may come , but they shall not overcome ; and therefore they must not say better , not marry at all if it be so ; I say he that hath the gift let him not marry : but hee who hath not the gift , as all have not , hee were best marry , or he must , and will doe worse : Resolve the case thus ; such a man if hee marry not , use what helpes , naturall , morall , spirituall , he can , yet he burnes still , and the more he opposeth , the more strong his affections grow ; a man maried cannot say , that hee shall not bee tempted , to defile the bed ; but this I say , that using all GODS meanes , and calling in for Gods blessing on the ordinance , hee shal not fal , his soule will heale . Now in case one finde that for all his care , his lusts grow exorbitant and violent ; look back and humble , for what are past before , this is to pluck us by the eares for what we were before we were maried , make all that well , compound with God for old matters , and then ease and peace will come . 2. Present , As say a worldly man to bee told and convinced of his sin , and yet will not mend ; as wee see a man may see a sin to be a sin , and yet goe on in it : witnesse that young Gentleman , who went away like one well beaten , when it came to selling all . Now many times in such a case , God will have such an one to be tempted by Satan , as his Instrument , with strong passions to adultery , which usually of all sins he could never abide , and this goes to the heart of him : He whines and wrings his hands , teares his haire , is weary of himselfe , knowes not what to doe , and is even angry with God , because he cannot finde ease , and is often upon the point to despaire : here I say it will not off , the tentation will not away till it hath done its cure ; till , I meane , we finde out , that all that is for our covetousnesse , by which sin wee vex and anger God ; and therefore hee doth order Satan to follow us with wave upon wave , in that sinne of uncleannesse which God sees will vex us : Hee would not have us sit and rest quiet in that sinne of earthlinesse , the worst of the two , and for that it is , that wee are terrified with those or some other passions of shame & dishonour . 3. To come ( so we are tempted ) to some sins , we thought our hearts till now had no minde unto : now in this case we must know , that it is a mercy , and so to be taken , to let us see and feele that by tentation , when we might justly be suffered to fall into the action it self , that we may know , that it was neither in our worth nor in our strength , but onely in the preventing grace of God , that wee have stood cleere all this while , and that it must bee , by the same supporting grace of God , that wee must stand firme for the time to come . Looke what is past , present , forward , backward , every way to see what it is for , that wee may remove the cause for which wee are thus tempted , and then the tentation will away , even of it selfe , when that is once cured : of all wee must beware of Sathans Sophistry , when hee would needs perswade us to ease our selves of the vexation by yeelding once or twice , or so , to the sinne in hand , and then no more ; now this is quite against Reason and Experience ; against Reason , for in all morall acts , whether vertuous and vicious ( chiefly vicious , because our nature is so strong that way ) this is certaine ; when we once commit it , it doth leave a wonderfull pronenesse to doe it againe : When then Satan saith , doe it once , and then no more ; no Satan , must we say , should I commit it once , I should be more earnest to commit it the second time than ever I was the first . Against Experience , for wee doe finde , that when wee once sin a sin , the power of grace and faith doth decay , we have not that heart to pray against it , and so wee are ready to turne that way againe ; as , put fewell to the fire it burnes the more , so doth hee , who thinkes to satisfie the motion to a sinne , by sinning the sin , the onely way to satisfie a lust , is not to satisfie it . 3. The third Generall Rule is , to make use of the Ordinances , to put off the tentation , and they are chiefly two . 1. Prayer : Watch and Pray ; Watching is but a preparation to , and a fortification of Prayer : Prayer is a turning of our selves to God , and so a turning of us from the tentation ; some turne to some other sin , as to thinke of the world when they are tempted to some unpleasing Passions : some to that which is lawfull in it selfe , and here they finde some kinde of respite , but the cure is not done except we doe by prayer come to God , and call unto him , for favour and succour . A man is never overcome in and by the tentation , as long as one can pray against it ; the tentation prevailes not till it please , it pleaseth not as long as we can pray in earnest against it ▪ Some for forme doe pray , as ( Augustine saith ) once hee did against the lust , but would not for any thing part with the profit or pleasure of them as yet , this is to say , rather than to pray a prayer ▪ delight in prayer and in the Lord , and then the tentation doth not delight ; wee cannot promise that you shall pray away the suggestion , but the consent and delight you shall : But you will say , I pray , and yet I finde some delight in the sin : what of that ? This is the delight of the flesh , which Paul instancing in himselfe , dates call it a serving the law of sin with his flesh ; but the matter is , whether we doe take delight in that delight , which way the delight of our inward man is carried , as long as wee finde that our delighting in the lust , doth grive and trouble us more , than the lust it selfe doth . Our case is good , and our prayer is of force , and what if for all that , sinne bee there , yet it raignes not there ? and what if worse haunted than when I set my selfe against it then before ? It is common to bee worse sick when we first take our Physick ; we thinke of the sinne and the circumstances of it most , when in our prayers we set our selves to aggravate it ; and out of that Satan picks matter to delight us with , and when we oppose the lust , the lust then doth most oppose , us and Satan will come upon us then with his greatest impressions , to see if now hee can allure us with some fleshly delight , then hee cals upon us to give over prayer , that sure our prayer is naught , that wee are naught , that God hath no mind to us , that sin hath dominion in us , sith it stirres and pricks most , even then when at prayer : but wee must beleeve that sith , we aske according to his will , hee heareth us , wee know that we have the petitions wee desire of him , what ever wee feele , say our prayers prove an occasion to ripen a disease , when it must ripen ere it will cure ; all is to drive us out of all selfe confidence and then the malady will heale . Go then on in praying with perseverance , all manner of prayer , and the end will be , that if we doe not give over to pray , Satan must , and will give over to tempt . The three maine matters I could wish Christians to sue for in their prayers are , 1. Strength to conquer satan when he sets upon us , w th main force , and plaine violence , and seidge ; I know hee cannot compell us , for then the sinne were his , not ours ; but yet forall that he can and doth w th a strong hand drive and make us to consent , & bringeth us to yeeld , and in that sense we cannot of our selves stand in his hands , when hee comes against us with his power : no standing against him and his tentation , except we bee underlaid by the power of God ; he wil wrest a consent from us , and worke us to a delight , doe we what wee can ( for wee can doe nothing of our selves , ) it is out of our hands to bee able to gaine say him , when he comes with his authority , and frights us with his power , wee must then pray in the power of God , and when wee see Satan come roaring like a Lion , cry out and say , helpe , helpe , though it bee as much as ever wee can doe to speake . If a woman cry shee is faultlesse , simply faultlesse ; we are , if we cry as soone as the Satanical impulsion doth appeare , but in the tentations of the flesh which are sins in themselves , there some secret consent goes with them as far as they move and goe ; a woman may , but the will of a man cannot be ravished , because it cannot possibly bee forced , Satan must by his strength and terrifying draw a consent from us , else wee are free and the sin cannot be done , and that he will doe , except we do bespeake by prayer the power of God : But now sith that we have by reason of Gods promise the power of God at command , it is in our selves , if wee want his strength in our soules , it is , because wee will not doe so much as aske for it : if wee find that he hath given the Wil , he will give the Deed , though not ever answerable to our wil ; as we see in Paul , to will , is present with me , but how to performe that which is good , I finde not ; that is not answerable to my desire , simply then he doth not deny us all performance , nor such as shall be accepted to our comfort , pray then for strength and Sathan will prove but weake , either God will weaken him , or else he will further strengthen us . 2. The next thing we must pray for , is Wisdome , that we may not bee ignorant of his wiles , which if we be , he will coozen and cheate us : Sathan comes not ever as a Lion , but rather most an end , like a Serpent , a Fox , with all his art and skill that hee may circumvent us , and bring his ends together , by reason of our simplicity and folly : we must up , to the onely wise God by prayer , that he would enrich us , with the wisdome that commeth from aboue : if any man saith Iames want : What ? Wisdome , Let him aske of God : but he will not give me , yes , he giveth to all : and what if our wants that way bee great ? why , hee gives liberally : and say we have bin great sinners , are as unworthy as they that are most , if followes ; ( he upbraideth no man ) hee will not hit us in the teeth with old matters : all want wisdome , but he that is sensible of his want , let him aske and hee shall have wit enough , to prevent the Stratagems of the divell : the Lord God is too wise for Satan ; hee will make children of us , if we set to him hand to hand , our wit to his will come to nothing : looke how a crafty pate , may coozen a child of all that he hath for an apple , or so ; In like manner , Satan with a toy , will deceive us of our soules , and beguile us of our peace ; there is then neither wit nor grace in it , for a man to venture on him without prayer to God , for the spirit of wisdome , and in particular , with a speciall straine of spirituall understanding to be able to wind out of the pollicies of the divell . What with his naturall wit , Age , Time , Experience ; Satan is full of depths and profundities , we cannot hold our owne , if wee have no better skill to plead with him than our owne ; Prayer will make us wise to salvation , and helpe us to that understanding in the Mysteries of his iniquity , that wee shall soone finde him out , and save our selves . 3. The third thing wee are to aske for , is Long-suffering ; for when Satan cannot have his will by Violence , by Craft , then he will see what he can doe by Continuance and meere Importunity : I cannot expresse my selfe better , than in the words of Martin Luther : when the divell ( saith he ) cannot by force overcome those that he tempteth ; then seeketh hee to overcome them by long continuance , for he knoweth that wee bee earthen vessels which cannot long endure , and hold out many knockes and violent strokes ; therefore with long-continuance of tentations , hee overcommeth many and therefore long-suffering is needfull to wait for the end of those tentations , which the divell raiseth up against us . So he , how long wee shall bee put to it to waite , I know not ; the best is , if we dye while we are waiting we goe to heaven , for such are happy and blessed ; but usually and commonly , God gives us an issue here , first or last : wee must then pray that it may bee , and waite with patience till it shall bee , which will bee , and shall be in Gods time : hee never comes too soone , nor never stayes too long : We say , Lord how long ; but GOD saith , in the appointed time ; therefore waite and pray : and in some cases where single prayer will not doe , as in some , it will not , there helpe it with a fast . 2. The next Weapon , is the word , Read , Heard , Meditated ; Paul cals it , the sword of the Spirit ; a fit instrument for a man to enter into the Combate with : for Satan being a Spirit , our weapons must not be carnall , but spirituall , & the Word of GOD is the sword of the Spirit , which being had and used , kils up all the lusts of the flesh , and hee that kils sin , doth in a sort kill the divell . A man that is to ride where Theeves way lay him , will bee sure to have his sword : Wee are to passe up and downe where we shall light upon the divell , and sinfull occasions at every turne ; he is still at the hedge corner as we travell , hee is at home , hee is at Church , hee misseth not a Sermon , hee is the god of this world , under the great GOD of Heaven and Earth as he shall give way , and there is no place priviledged from him ; we cannot take Sanctuary any where under Heaven , and therefore we must ever have the sword of the Spirit about us , in all readinesse ; wee must not onely have it , but we must have the heart to draw it , and the skill to use it , wee must bee able to fence with this weapon of proofe , and then the divel will be gone , this two-edged sword will make him run . Wee finde that Christ , Mat. 4. being at it with the divell , did not make use of his authority or power , to command or to force him away , but to sanctifie the use of this weapon to us , stops his mouth with ( thus it is written , Satan doth vow and sweare our death , therefore it stands us upon to looke to our heads , and we must not thinke with a few big words of our own to make this mighty and crafty foe to flye the field , it must bee done by the word of God which is mighty through God ; Sathan comes with his Bible too , as wee see Mat. 4. but hee doth corrupt and falsifie the Text ; the word used aright sets him going , it hath to back it , the Almighty power of God , and Satan cannot stand before this breath of the Lords nostrils : we deceive o●r selves , if we thinke that Reason is of any force , that Inconveniences will hold against Satan ; to say , shame will follow , danger will come , I shall but create trouble to my selfe ; should I kil , or whore , or steale , Satan will come within us , for all these ; hee will set such a glosse on the matter , that wee shall thinke wee have greater reason to sin the sinne , than we can show to the contrary : Reason was never appointed or sanctified to this use : dispute but with Satan and hee will so befoole us , that we shall think we cannot live , no , nor scarce goe to heaven neither , except wee sin some sins for a time , or so . Beware then of going that way to worke , wee have a better course , that is , to runne to the Word ; the Word will doe it , ( it is written ) will pack him away : but what if he come againe and againe with the selfe-same tentation , as Satan both may and doth , why , the same places of the word will doe the deed againe ; Satan is not afraid of big lookes and words ; circles and holy water are but toyes to him , but it is the word of GOD which makes him avoid : Christ wee see , did not pray ; hee could have prai'd , I hope , none the like ; but onely the word is his defence , being thus to grapple and enter into duell with the divell ; I speake not , that prayer is not of great use , I have set downe my mind of that already , but that with our prayer must be joyned ; the word ; and the word will doe it , and of these two , if both by strictnes of time cannot be used , bee we sure to make use of the Word of God : the words and experience of Luther , are just to our purpose , when ( saith he ) the motions of the flesh doe rage ; the onely remedy is to take to us the sword of the Spirit , that is , the word of salvation , and to fight against them , which if wee doe , let us not doubt but we shall obtaine the victory , although so long as the battell endureth , wee feele quite the contrary : but set the Word out of sight and there is no help nor counsell remaining ; of this that ( I say ) I my selfe have good experience ; I have suffered many great passions , and the same also very great and vehement , but so soone as I ●aid hold of any place of Scripture , and staid my selfe upon it , as upon my chiefe Anchor-hold , strait-wayes my tentation did vanish away , which without the word it had beene impossible for me to endure any little space , and much lesse to overcome them . Thus Luther ; A brave speech , and fitting the Author of it : Learne of him , to have our Bible at command , and Satan dares not stay . I speake not , as though we were to turne the Text of Scripture into a charme , as though to repeate a place by rote , and in a heartlesse manner , would prove a bug-beare to Satan . No , no , Satan hath gotten much amongst the superstitious and ignorant by that conceit ; but the Word must bee held out by faith : it was not so much Scanderbegs sword as his arme that held it , which gave him such victories ; it is the hand of faith , and of the spirit by which the word of God is held out , which doth the deed ; wherefore we see what reason we have , sith wee have such an adversary , who is ( though not simply every where ) yet in every place where we be , hee is , or some of his Angels are : great reason I say there is , that we should bee expert in the word of righteousnesse , to have places at our fingers ends ready to draw out as occasions shall require , that we may have a fit & a pat place to meet with the severall impulsions of the flesh , and objections of the divell : there is neither sin or tentation , neither inward corruption nor outward motion , but the word hath a soveraigne remedy for it , to be fitted in a peculiar sort to the nature of the disease ; it is not for nothing , that we are commanded to search the Scriptures , and as Chrysostome often notes , as men doe in Mynes for gold , and the rather , because here is all gold and no drosse ; and as there is an art in mining for gold ; so there is an holy skill to finde out golden places fit for our present purpose : and thus a godly wise Christian , say hee bee often in the fire , yet he is like the burning bush , never consumed ; and why ? because one place or other of the word comes in to his succour ; the particulars that wee are to follow are three . 1. We must have ready the precept , and statute of God forbidding the sinne to which we are solicited , as say , it be to Sabbath breaking , then say , it is written , thou shalt keepe holy the Sabbath day ; or to murther ones selfe or some other , say , it is written , thou shalt not kill ; or to uncleannesse , urge the place , avoid Satan , it is written , thou shalt not commit adultery , and so , thou shalt not steale , and the like , in the speciall branches of every Commandement . 2. Wee must have at hand , the promise too , that in case we consent and obey not , and refuse the divels offer , wee shall have comfort here , and heaven hereafter . The divell will come with his hands full of glorious proffers , but we must out of the Word , set against him the faire and certaine , and goodly promises of the Word , as there is no sinne but we shall finde one promise or other made in plain termes to us , if we resist it ; resist the divell and GOD will draw neere to you : hee offers the kingdoms of the world , and the glory of them ; God offers the kingdome of heaven and the glory of it . 3. The threatning , that if we yeeld , we endāger al , that we do subject our selves to the curse of God ; say we doe beleeve the Commandement , yet except wee doe beleeve the threatning , and doe set the commination against the tentation , wee are not like , nor sure to hold ; here Eve lost her selfe ; in whose losse we all lose our selves ; the commandement shee did hold , that shee was not to eate of the for bidden fruit ; but now for the threatning , that in the day shee did eate thereof she should dye the death , there she came short and so yeelded : that shee was quick and strict in the precept , it is plaine by the words of the Text ; for whereas it is in the charge of the Lord , of the tree of knowledge , of good and evill , Thou shalt not eate of it ; Eve having occasion to urge this divine prohibition , doth not onely say , that God said , Ye shall not eate of it , but to shew her pious minde to the mandat of the Lord , she saith more and addeth , yee shall not touch it ; which words wee finde not in the letter of that law , but when it came to the commination , ye shall dye the death : Satan was too hard for her , and put her off from that , and so she fell ; perhaps she halted in adding to the Lords words , for IEHOVAH had forbid them to eate it , but hee did no where forbid them to touch it , yet this shewes , that therein she was strict , and more strict than the words wil beare ; but for the theatning , where God said , yee shall dye , she falters , and hath it thus , least yee dye : and for certaine , when we doe not keep to the threatning , wee shall not hold our selves to the commandement : it goes with us as it did with our first fathers , a want of holding the threatning fast did cast them downe ; and if we be short there , and doe not oppose the threatning , wee cannot stand : as soone as ever Satan is at us to yeeld to our lust , say no , it is forbidden by God : let it be to Adultery ; answer , it is written , thou shalt not commit adultery ; then adde to the prohibition the commination , Adulterers and Fornicators God will judge . I must not , I am forbidden , I dare not yeeld , if I do , I shall dye the death , I shall damne , and so Satan hath his answer . The last generall Rule wee propose , is to aske helpe of other men , and the directions which come in here to bee set downe are these . 1. Never to let any man know what the matter is , if by any meanes we can have comfort from GOD , acquaint no man with it ; if we can get him to doe the cure in ordinary matters , see what the use of ordinary prayer will doe ; in cases extraordinary , stretch our strength to the most , that our prayers may bee strong and long , let us wing them with faith , and with a fast , that they must up to the bosome of the father ; to say , I have prayed and can finde no ease , and therefore I will make use of a friend is well enough ; but I have prayed , fasted , and waited too , as long as ever . I can , and yet it will not come , then we must , but til then till we have tried the utmost , I could wish men to secret their tentations from the world : God will not take himselfe to be wel used , for us to goe to others , when wee may have it for the comming at his hands , with comfort and encouragement . A father loves not a child shold run to neighbours for physick , when hee may have it of him ; besides , it is sweetest , when we have it immediately from the hands of God our father : when a child is sick , the same cordiall or sweet meat sent by a servant , is not so accepted when father or mother brings it and gives it with their owne hands ; we see many must have mother give it , else they will not take it : so it is with us , it cannot but be best welcome , when God doth give us our comforts with his owne hands , and tell us good tydings of peace and mercy with his owne mouth ; and then againe , we do not conceive , how it wil wound out hearts , that we have let any man know our state and case , when wee are to come to our selves againe ; if so be then wee finde and conceive that all might have beene well , and the cure done betwixt God and our selves , without the knowledge of any man , the trouble that way many times , wounds more than ever the tentation did , and some have even wished them dead and fairely buried , to whom in times of their heavinesse they have broken their mindes , and therefore the counsell I give is , first , to try all meanes , to use all patience , to watch , to pray , to fast , to waite , and if God at any time will come in with comfort , let him doe all , and have all the praise , we hiding our grifes from all the world , in great inward sorrowes wee are too apt to open our selves more than needs , therefore this counsell is in season . 2. See whether we can cure our selves ( as thus ) what would I say to , or think of another , should he come to me with my sore complaint , the same , say wee to our selves , and see what that will do . 3. When all will not doe , and we finde that GOD doth look straying yet ; and wee can hold no longer , then wee must know , that GOD doth call us to vent and open our griefe to some one or other ; now the griefe must be opened , God doth call us to a free discovery of our selves to another , and without wee doe breake open the matter , the end is not like to be good . So Iames , Confesse your sinnes one to another , and pray one for another , and there shall bee an healing ; and in this case , without this mutuall and reciprocall confession , there shall not be an healing ; I know God could make all well without this , but he will not : there is a naturall reason , why we find ease by this venting , because it doth open the sore , and make it as it were runne , and so there comes some ease , but the spirituall cause is it , which carries it , and it is because God will have acommunion of Saints amongst us ; he will not have us straying one to another , and hee knowes that by curing another , we cure our selves , & upon that it is , that the pain of the foule in this case doth not nor shall not stake , till we have acquainted one or other with our case ; so wee see , that tho the party to whom we confesse , say no more to us than wee knew before , yet the very venting brings some ease : Satan I know cannot abide this , for few ever open all , but there is a remedy , and his tentation is at an end , and therefore hee urgeth hard upon the point , to hinder us by all meanes from telling any body : What ( saith he ) it will all the Country over ; hee will tell his friend , and that friend another friend , and out it will , and thou art either shamed or undone for ever . Indeed , when God doth not call us to this , it is dangerous to tell our veriest friend ; for though he be our friend , yet commonly we are not his confident friend , but he bath some other , and hee must know it under benedicite , and then he is sick , til his friend knowes it too ; who is commonly some third man , and so there is great danger that it will abroad ; wherefore if wee can doe up our matters by telling God alone , let no man know : but now when wee have tried and it will not be , then say , God hath called mee to out with it , and out with it I must , and will live by faith , that God will make them keepe my counsell ; or if they doe not , yet shame mee no shames , I will follow God , and confesse I will , what ever comes of it : and here we must know ; that when we find a great disposition in us , to keep it from all the world ; that then Satan meanes us some great danger , and therefore hee will fill our heads , with a thousand proclamations of shames and dangers , and all to make us keepe all close to our owne undoing and ruine , say then , I know by this , that great hurt comes by my hiding , and great good is to be had by my confessing , in that I finde my selfe so unwilling to confesse it to men , and therefore because I finde my selfe so loth , I will sure confesse , I see , I must tell it some body , else all will bee naught , there lies danger , else Sathan would not keepe such adoe at mee to hide it , and by no meanes to disclose it to any man living . I thinke I may say it , that never any who disclosed all to some godly friend did ever yet miscarry ; but many who , out of some conceits , or of the power of Satan , cannot be brought to open the veine , after long languishing , have made away themselves ; when then we find a great unwillingnesse ( after we have bin with God ) to let any man know our minde , say , there is a mischiefe meant to mee by Satan ; I know by this , in that , it is so sore against my will to disclose , and therefore to prevent the worst , I will breake thorow , and out of hand confesse to some friend ; and in our confessing , we must confesse all that paines our soules , in telling Physicians wee must leave nothing materiall as touching our disease , that will endanger all ; so wee must not tell some peeces onely , but for the substance and circumstances , all that is to the purpose we must discover , else a naile , a stub left in the conscience , will hold the fire burning ; many have undone themselves by this , in that they have left some maine matter out : by maine matter I meane , that which turnes the conscience out of its peace : thinke not that we would have Christians run up and downe to Preachers for every thing that moves in the conscience : hee makes worke , who will to the Physician for every stitch and ache ; but when the trouble of minde is such , that it wounds the conscience ( as Salomons phrase is , and every sore is not a wound you know ) when it doth so distresse the heart of man , that hee cannot enjoy God , cannot doe his duty as a Christian , nor enjoy himselfe , cannot live in his calling as a Man ; then it is high time , first to make up to God , and if we be kept off there , then to make out to Man : when then we finde it such a burthen to the conscience that we cannot stand under it , ( For a wounded spirit who can beare ? ) there dispute no longer , but away to some one or other ; now for the choice we must make . 1. First , if all circumstances concurre , let it bee some godly & learned Minister , for though that another speake the same words of comfort , yet they will sound better out of his mouth , and it is his office , and he hath a more particular promise that his words shall prosper ; every thing workes much ; what as it is taken , what he saith because he is a Minister , will bee better taken , and disgest better with our consciences : so wee finde in Iob , that it is principally and usually the Messenger , the Interpreter , the one of a thousand that doth it . 2. If wee see that a Minister cannot be had , or not trusted , or not comfortably used , any godly Christian will serve : Iames saith to private men ; Confesse your sins one to another , and pray one for another : Writing , and speaking to private Christians , hee doth not tye us to any auricular confession to the Priest , for then the Priest were also by the place in Iames , bound to confesse to private men also ; for here is a mutuall confessing one to another , and here they are to pray one for another , which cannot bee to absolve : For if to pray were to absolve , then their Laity hath as great authority by that place to absolve their Priests , as their Priests their Laity : but to passe them , wee say , that a private man may serve as well , and sometimes better , to let us see that all is from God , and from his grace alone ; a simple Christian man or woman shall do it by speaking a few plaine words out of the Scripture , when many great Divines have bin used , and can make nothing of it ; as somtimes , whē the Chirurgion gives the cure over ; some woman makes the party as whole as a fish : and what if wee our selves , can at other times say as much or more than we can , yet we must use Gods way ; he is a stander by , and sees more than we can , in and by our selves , and no man is so fit a Physitian of himselfe , whether soule or body ; but whether it be Minister or private Christian , who is used , the care must bee , that a wise choice bee made , and for our choice , let the party be some godly humble man , and one who hath bin in the fire himselfe , and then hee will ( as hee sees it to bee his duty ) confesse the same or the like to us , and comfort us with the comfort , hee himselfe hath beene comforted by . Take a man of whom we have the opinion , that hee is the sure servant of God , and then when we finde by his free confession to us , that hee hath had the same or worse corruptions and tentations , then wee shall soone joyne hand with him , that for all this , wee may be the servants of God too , and that we shall see day , and comfort againe ; and then wee will waite with content and comfort , as the watchman doth for the light , because he knowes , that be it ever so darke , it will be day againe : when wee have an assurance for the present , that when we are at the worst , wee are the servants of God , and that wee shall in good time bee as well and as comfortable as ever we were ; as we see by experience in our friend , whom now wee make our Comforter and Physitian , it is easie for us then , to possesse our soules with quiet and comfort . Another thing , that wee are to looke to , is , that he be a man who can and will keepe our councell ; for if hee bee a blab , the more wee conjure him all secresie , the more sick hee will bee ( like those in the Gospell ) to out with it all abroad ; and it may be , he would keepe counsell better if wee did not binde him : and by the way I could wish , that whom soever wee make use of ; that wee bee not too too strict to binde them to secresie ( except in some things the danger be so great that there may bee need of an oath , ) for it is our nature , the more wee are kept from a thing , the more earnest wee are after it , and therefore too too severe termes that way , are not so fit . Well , wee must then doe what wee can , to chuse out a man that can hold ; and herein I thinke wee shall doe wisely to doe as they doe , who doe try a new vessell , prove it with Water first , before they trust it with Wine ; thus we shall do well and wisely to sound them , with some lesser matters , and if wee finde them wanting in secresie there , then trust them no further ; some cautions are delivered here , as that wee meddle not with men who are full of tongue , of a talkative disposition , for such cannot hold for their lives , nor such as can keep nothing from their wives or husbands ( for women may bee fitter , and in some cases make use of women rather than men ) nor such as bee of an inquisitive disposition ; a man willing to fish out our counsels , is not a likely man to keepe our counsels ; indeed , if we come to a man of purpose , to reveale our selves , and when wee come to the Tooth-drawer , our teeth leave aking for a time : if the tentation withdraw for the present , or that wee are so oppressed that wee cannot utter ; in this case , the friend shall doe full wisely to pierce us , to draw it out of us , to bid us write our minde , lay it down , and leave it behind us , but except in some cases , as these ; the man who hath this in him , that he is desirous to know our minde , who doth even itch after our secrets , busie and inquisitive to know what aises us , almost whether we will or not ; that man is not to be used , he wil ten to one , tell it to one or other : looke out then for a man godly , wise , secret , one who hath been sick of the same , or the like himselfe , an experienced man in himselfe and others , a Physitian in practice , and a friend too , a bosome friend ; and if wee have him a David , a Ionathan , a sworne-brother , a still , grave , sober spirited , and humble-minded man , and then confesse to him and spare not , confesse to him and feare nothing ; and when wee have so done , let us not distrust but wee shall see a good end ; and when we have spoken our minde to one or two , and wee have our comfort under two or thee witnesses , let 's not out with it to any body else in the world ; I know spirituall sorrowes are apt to vent themselves when once we beginne , for when wee finde a little ease by opening the sore to one , we thinke that the more wee open unto , the more ease wee shall have , and so wee are in danger to shew our case to all we meet , and here Satan hath a Stratagem that when hee sees hee cannot make us secret our matters from a friend , then hee will urge us to out with it to all , and after wound us with a sore and heavy tentation , that now wee have shamed our selves for ever : and therefore my counsell here is , that when wee have found a faithfull friend , that then we begin and end with him , except wee call in one or two at the most , to have the matter under the teste of two or three witnesses ; and before I leave the particular , I must make bold to call upon such , as are made Physitians to the soules of their friend , to make use of these things . 1. That they bee not over-earnest to fish out mens secrets , for if wee meane honesty and secrecy , they are more bound to us , that wee will heare them than wee , that they will tell us , for wee are thereby , bound to one great duty more than wee were , and that is to keepe secrecy . 2. Wee must bee willing to bee made use of by men , as by women , by poore , as well as by rich . For as one speakes , who was of great experience this way ; there lyes a great corruption in it , when wee finde our selves more ready , to take the confessions of Women , than of Men , of young women , than of old , of faire than of foule , of Gentlemen , and rich men , than of poore : and which we must see that wee humble for and avoid , and bee rather for the poore than the rich , for Men than Women , &c. 3. By all meanes wee must keepe councell , except the matter stand so , that wee sin in keeping close their secrets ; and here if wee have cause to doubt any thing ; as though his secrets would be pernicious , wee shall doe well to tell him , that if he aske for counsels sake , that then we will heare him ; but if that he have a farther intent and his plot bee dangerous , assure him we will breake friendship with him ; and rather lose a friend of him , than keepe his sinfull secrets , and lose a friend of God : but if it may bee done , then by all meanes keepe it from all , and chiefest of all , some secrets of the wife from the husband , of the husband from the wife . 4. Confesse againe to them when we our selves have beene healed of the like ; and say I was sick of the same disease , and by taking such or such things , by using my selfe to these or those courses , I was cured , and am as comfortable as ever I was in all my life : ye would not beleeve how this will settle the heart of a poore Christian , who hath a good opinion of us and our sincerity : doe not stand thinking , that they will never think well of us againe , if they doe not , an happy losse , if we may thereby bring them to peace and comfort ; but the truth is , these are but fancies . If a man have a calling from God for the good of mens soules , to open all his heart , in the sight of all the Parish , men will thinke never the worse of him , but the better ; and indeed we can confesse nothing one to another , but what we may in a manner know one by another before hand , sith we have all one and the same heart , cut out of the same rock , of the same complexion and disposition , as touching our lust and Originall sinne , and therefore if they confesse to us , to have comfort from us , wee may doe well to tell them our sinnes and errours in a mutuall manner , as they doe their wounds to us . 5. We must pitty them and pray for them , and helpe to carry their burdens : wee of our selves can doe nothing , but we must commend their state and case to God ; as hee is to pray for himselfe , so we are to pray to God for him , and the prayer of a righteous man availeth much , and is of force : where many may fitly come together in prayer , the more the better : but in this case of secrecy , one onely is made acquainted with the matter , and in this matter , the prayer of one righteous man shall do the deed ; for it is not the worth or force of prayer , but the promise of GOD which is all in all , here we have a promise , and by vertue of that promise the prayer of one will carry it . The Generall Rules after the Tentation is over . 1. Wee must not bee coozened so as to think the tentation is resisted and conquered , when it is not , nor yet suffer our selves by Satans deceipt , and that of our owne hearts , to be made beleeve it is not conquered , when it is : sometimes Satan doth for a time withdraw himselfe , hee may , and doth in skill , cease to solicit ; and lust may sit still for a space , and all to lull us asleepe , as though all were done , when nothing is done , as though all were killed , when it is as live as ever it was . The tempter will come , and bring seven worse with him than before ; and our lust will come againe , and take us at some advantage , and doe us a spoile : in case wee thinke the tentation ended , when there is a politike giving over to bite for a season onely : What must wee doe , to know when the ceasing is , because the tentation is conquered , and when it is onely by withdrawment for a time ? Many things might here bee said ; that which satisfies is to affirme , that if wee have taken paines , used Gods meanes , waited Gods time , then the worke is done as it should be ; but if meanes , or all ordinary meanes to bee had have not beene used , wee have not set God and prayer , against the motion : if we find that the lust is gone , we know not how on a sudden , no sooner come almost but gone , hereis cause of suspicion , to feare that all is but a practise of our great enemy , a purpose to rock us in security , that he may come and take us in the sinne or some other , when we least thinke of it , and and stand unprepared . Againe , if wee finde no good fruits and effects to follow , no good to come of it to our heart and life , that wee are no more humble , no more ( if not lesse ) spirituall than before ; here is great doubt that the tentation is gone the wrong way ; for if we do drive this Divell away by GODS meanes , which are spirituall , as prayer , reading , watching ; spirituall seed-corne , will leave behind it , some spirituall fruit ; prayers , and holy exercises use not to bee lost , they fall not in the dust , but mortifie , and sanctifie , they both must and doe , and therefore if wee finde ease , but not grace , some quiet , but not the quiet fruit of righteousnesse ; for all that I know , as good the tentation had stayed , as depart thus . But if we finde that we have not onely a bare freed once from the stirre and power of the tentation ; but the tentation is over , and good , is left behind , more modest , humble , fearefull of sin , carefull of God ; then the worke is done by God , and we have our comfort : when a man then doth finde some respit by turning his thoughts over , to thinke of the world , that this or that is to be got or saved , be set or sold , here or there is a purchase to bee made ; this is not Gods cure , but if the liberty we now have , over we had , be made ours by turning to God and his wayes , then wee may boldly tell our selves , and bid our consciences rest upon it , that we have gone the right way to worke , and that there is no mistake in the matter : and as wee must not thinke wee have it , when wee have it not ; so wee must not think we have it not , when indeed and in truth we have . Satan doth play on both sides , and his devices to coozen us of our comfort this way are many : what saith hee , all that is nothing but a forbearing of old and wonted occasions , and a wicked man may doe this ; indeed , we must not lay the fault on the occasion , as the Tipler doth on drinke , that it is made so strong ; and the Glutton on his fare , it is so choice , that who can choose but feed by the belly , for the creatures are no kind of cause . Before the Floud , when men did ( as great Divines conceive ) drinke water and feed upon plants ; wee see there was a world of abominations , and therefore we must lay the fault on our lusts within , not on the occasions without : yet this I say , that if a man finde , that by the use of prayer and the word , a man doth in conscience and with constancy shun all the occasions of that sin , which heretofore hee neither could nor would ; there is a cure wrought , for a brunt in some fit , an unregenerate man may ; but to doe it still , alwayes , forever hereafter : thus to doe is a signe of power , of grace ; and after constancy we must see that wee doe it in conscience , that we do not avoid the thing or person , which were to us occasions of sinning out of hatred , to the person or to the thing , but to the sin ; that our stomack doth not rise at them , as they are such or such things materially , but formally as they are to us occasions of offending , and that by reason of coruption , not in them , but in us : He that can doe that , that man may say that Sathan lyes when hee tels him , that a wicked man may surcease , by hiding himselfe from his old occasions : for in this sense , nothing but grace and the spirit , and some power of the Holy Ghost , can make a man shake off his old occasions a man in his sins will be so far from refusing occasions when they come in his way , that hee will look and make after them , and have them he will , if hee may have them for love or money . An hungry man , will thorow stone wals for meate ; so where the love and raigne of sin is , there a man will and must breake thorow fire and water to have his desires finished ; the occasions of that sin , hee must and will follow , what ever come of it : I say it , that nothing but grace , can make a man abstain from the occasions of sinne when hee is tempted ; when not tempted , the matter is not so much , and some men without the strength of grace may forbeare , but when the tentation is up , and the passion is on fire , though a man dye , and ( without Gods mercy ) damne in the place , he cannot possibly forbeare without the force of the spirit : I dare affirme it , that hee that can , and doth , in the order and manner I have set down either put the occasion from him , or himselfe from the occasion of a sin he hath been and is tempted unto , that man hath made an acceptable conquest of that lust : and wee doe wrong our selves I cannot say how much , when we suffer Satan to perswade us the contrary . The next thing wee are to looke to , is , that we doe not coozen and deceive our selves , so as to thinke we have not overcome the tentation : why ? Because we are not rid of evill thoughts ; it is conquest enough , that evill thoughts are borne as a burthen and that lust and Satan for their hearts are not able to bring it any further than thoughts . I know God could if he would , and would if hee saw it good and fit , take away the swarme of evill thoughts ; but for our good they are suffered to flye up and down in our imaginations , not onely to humble us , for as the thoughts are , so we should be if we were let alone ; they show our nature , and when wee are come to some practise and growth , wee are then apt to heave up with conceits of our selves above what is written , to thinke that wee are not as other men are , and therefore to prevent and discure the malady , evill thoughts are left in us , to remember us what wee are of our selves ; as also that by feeling the thoughts stirring within , and praying against them , we may be kept from acting the sin in it selfe , in the deed : This must be borne , for wee must know that our inward lust , ever foameth out a loathsome fume , ( loathsome I say , even to the naturall conscience of a man ) and would if it were possible defile ( as one notes ) the very regenerate part ; sin is to be in us till we dye , and therefore evill motions , suggestions , and delusions of Satan must be borne withall : the help is , that wee doe delight in the law of God , as touching the Inner man ; and what if we see them to bee more than they were before , yet it , is because our light is more , our sight is cleerer , our spirituall sense quicker ; so that if wee have by prayer wonne then , delight and consent away from sinne , the more grace we have , the more sinnes wee have not ; but the more sins wee see , for that if God should let us see the sinnes heretofore , when we had little or no grace , wee see now , wee then must needs have despaired we could not have borne it , it being a great worke and power of grace , to be able to stand before the sight of our sins : and againe wee can discerne more corruption now , than we could then , because our eyes are now more open , wee must not goe about , then to conclude against the haire : that sure the victory is not got , because wee see , and feele ( perhaps ) more evill thoughts , or our evill thoughts to stir more than before ; alas , did we not feele them , and the burthen of them , we would never care to come to God , to have them done away : and therefore it is rather an argument , that the conquest is comfortably made , and that the Lord doth intend us a good turne , even to helpe us away with our lust , more and more every day , for that wee finde that our lusts doe burthen us , and appeare in their odious colours more and more every day : make not that then an argument against us , which is rather for us : & say that I find it , and feele it more and worse , I hate it more , I delight in it lesse , I consent not at all ; this is sufficient for our comfort for the present , and that man who hath gone thus far , may well be said to overcome the tentation . 2. The second thing to bee considered of , after the tentation , is , that in case we do catch a fall , and the tempter without , lust within , doe blow and push us downe , yet wee must not make the matter worse by despairing , for to despaire is a greater fall , than the fall it selfe ; this were to leape into the fire , to save our selves from the blame : I know a godly man can never utterly despaire , there is still a seed in him , and where faith is , there is some hope , where hope is , there is not a totall despaire ; but doubt wee doe saith Paul , yet not despaire , and such doubtings we have as do make our life uncomfortable and some degrees of despaire we do admit , and for every degree of despaire that wee doe suck in , wee doe suffer the losse of a degree of comfort : wherefore wee must hold out against thoughts & propositions tending to despaire , rise with David , rise with Peter , and grow better after-than before the maine push is given , because we sin after knowledge , so did these two Worthies , and they are in heaven and dyed for all that in peace and honour . Davids conscience when hee came to dye , was troubled about a lesser matter , I meane the cases of Shimei and Ioab : as for his bloud and murther , not a word , why ? Because hee had made a thorow-peace with God : for those sins in his life and health-time , he had compounded with his Iudge : let us doe so in any hand , resist , hold out , doe and suffer any thing , rather than sin : but if Satan hath gone beyond us , lye not in sin , up againe ; it is not death to commit sin , but it is , to lye in sinne ; repentance doth give the soule a vomit , up comes all againe ; it showes great love in God , and great faith in us , to rise up againe out of great fals ; and when up once , then fortifie our selves we must against relapses : there is a se● depth of trouble in minde will follow , if after our rising we fall againe into the same or the like offence , this will cost deare : but yet by the way I affirme , that this may befall the child of God. In the story of the Iudges , the Church up and downe did sin the sin of Idolatry ; repented , and yet fell , againe and againe : and this were to unchurch the Church of the Iewes , to say , that Gods people cannot doe that sin after repentance which they did doe before . And who can thinke , that Abraham did not repent of that his sin in the matter of Sarah ? yet the next occasi●n , he sinned the very sinne againe : and was not that a grosse sinne , to tell a tale as hee did , to lay his wife open to adultery to save his life ? which many heathens would rather have lost their lives than have endured , and what ? to make a bargain , that not for once or so , but where ever we come , doe thou say , thou art my sister . If this were not in substance , in circumstance a grosse sin , I know not what is : they did as it were consent unto it : and that Abraham finding so strange a deliverance by God as he did , repented not , were straying ; and yet after , he fell into the very same sinne againe : and one dares say , that David committed adultery often , because he took Bethsheba and had six wives besides , and ten Concubines : and for murther , deny it who can , that David went far , when hee said and swore that he would be the death of Nabal , and all his innocent family , wherein was a godly and right vertuous wife , and some religious servants : this was a grosse sin , and what if hee did not act the deed ? No thankes to him ; he was resolved if ever man were : and yet after hee fell into the foule murther of Vriah ; the Church in Nehemiah and Ezre fell the second time , after solemne repentance , into the grosse fact of having many wives : and for the word , wee have nothing against it , God will forgive us seventy times , that is , infinite times ; a certaine number being put for an uncertain : me thinks it is a sinfull limiting the holy one of Israel in his free and infinite mercies ; of Christ our redeemer in his merits , to say the contrary as though GOD did forgive us , because wee have done the grosse sin , but once after wee are in Christ ; and for reasons I propose but these . 1. What ever sin wee may repent of , that God may and will pardon : but the sinne of falling againe after repentance into the selfesame great offence , is a fault that a man may repent of , which I thus prove ; because it is not the sin against the Holy Ghost , or there is no sinne , but that sinne which doth exclude repentance : and that every grosse sin done after true repentance , could not be the sinne against the Holy Ghost . I need not prove , because no mā can or wil affirme it . 2. T is on al hauds granted , that a man may fall into some other grosse sinne , but not ( say they ) into the same : But of this they neither can nor doe give good reason , there being no place in the word , nor no ground in the nature of faith or of repentance ; but that a man may as well fall into the same grosse sin as another ; as great , because that another sinne as great , is as contrary to the habit of grace and act of repentance as the same . 3. What may stand with the grace of God , that a godly man may do ; but to sin the same grosse sin after repentance , is not incompatible with the grace of God as now it is in us ; for what may stand with Christ , may stand with grace . It is written , that one act of sinne cannot destroy the habit of grace , as though many might : indeed one act of a great and foule fault hath done it ; as we see , the Angels fell in heaven ; and the fall of Adam in Paradise , in whom , one act did cast out grace ; there grace being not the grace of Christ , the grace of justification : and Philosophers hold it , in some ferall vices : but now as the case stands with us , to double that act againe and often , and I cannot say how often , cannot of it selfe thrust a man out of Christ : why ? Because wee are kept in him , and his graces in us , by the power of God and the spirit of Christ : now for a man to say , to sin such a sin wee treat of , cannot stand with grace in us , sith that grace is kept in by the power of God and of Christ , is to me uncomfortable divinity . 4. That Doctrine cannot hold , which leaves the conscience of man without a stay , and so doth this : when a man shall be set on the rack for ever , that he is not in Christ , & why ? Because hee doth sinne the same grosse sin after true repentance , or at least , that his repentance was not true ; and if I were not a true Christian , I know not when I shall be ; and if this my repentance were not true , I feare I shal never repent aright . It must bee held against all true repentance , or else there can be no state of the question made : for true repentance hath a breadth with it , and doth admit of degrees : and if they say , that when a man hath attained to a great measure of repentance , then it will carry it for him , that he shall never sin the same grosse sin againe . Here the heart of a man can finde no sooting , because by this their assertion , no man can possibly set downe , when a man hath attained to the point and degree of true repentance , and therefore they must affirme it of any true repentance ; that whosoever hath truly in the least degree , and measure repented for a grosse sinne , shall never while hee lives , commit the same againe ; and if hee doe , then as yet he is not , nor never yet was in Christ : which is a tenet very uncomfortable , and no way agreeable with the sweet principles of the covenant of grace , and the free and infinite mercies of God , proposed to us in the Gospell . Lastly , this cannot stand , because no man can satisfie the conscience of man , when the sin he hath committed is , or is not a grosse sinne . They say that a man may sinne smaller sins of infirmity againe and again after repentance , and I say , that there can be no sound reason , why a man may not after his repentance doe the same grosse sin againe , as well as an infirmity humbled for , and repented of . But to passe that , the thing I urge is , that it passeth the skill I thinke of any man living , to set me downe a limit , that so farre I may goe , and my sin is but an infirmity , but if I goe a point further , that then it is a grosse sin ; for if I may step one degree and point further , and yet my sin be an infirmity still , then I say , why not another degree further ? and so , why not another ? and so another , and who can say , when and where we must stay . The conscience of a man in perplexity , must have a rock to settle upon , but when it is a grosse sin , and when it is not , cannot be punctually defined ; circumstances after the case , and many sins of the first table , are grosse and great enough , which yet to many of us , are accounted of , as no such sins : many determine a grosse sin from the matter , but the forme is , it that chiefely gives name and nature to a sin , and the manner is the forme of a sin , rather than the matter : and hence somtimes when the matter is not so great , yet the manner may be such , that it may well goe for a grosse sin : the only reason that ever I heard is , for that after a man comes to repent of a foule fault , a mans sorrow is so great , hee feeles such smart , that hee will never come there againe , because hee will drinke of that bitter cup no more . T is true that such a man will goe his wayes , and doe so , no more if hee can doe withall ; but I hope our Divinity tels us , that what ever our sorrowes hath been , how much soever the griefe was ; yet except God doe keepe us , the remembrance of former compunctions cannot preserve us , when the winde and Sun , the occasion and tentation doe meet . Now show mee a place that hath in it a promise , that when our greefe hath beene so great , that then God will preserve us from ever falling into the same fault : I know GOD doth so tender us , that he useth not to let us come to that passe againe , and he makes our fits of former sorrow , a meanes thorow his blessing for to preserve us ; but that a godly man shall ever be so preserved , is besides the Text I thinke . Againe , I desire proofe , that still an end a regenerate man doth , when ever hee repents of a grosse crime , entertaine his heart with a great deale of sorrow ; some I know doe , and many , and if you will the most ; but that ever it is so , that we never after conversion repent truly of a grosse sinne , but our sorrow is much and great ; I thinke there is no such thing in the word of God : many have that initiall repentance brought about by the pricking of a pin , without a Lance ; by the sweet musicke of the Gospell , without any great noise of the law , and so I say , there after repentance too , when they by occasion and tentation , fall into some foule fact : and then againe , how much this sorrow must bee that will keepe one from relapsing and ever doing so againe , is past my wit to conceive the quantity of it ; and the conscience must be able to spell it out , and to say , thus much I must grieve , else my repentance is not right , for such a sin , and I may fall againe . Now where this full point lyes , that a man may be able to speake it ; thus much I must and have grieved , and am now come to the height of sorrow that is required ; and now I know I shall never fall the same fall againe . These bee strange riddles , the heart of man I know must come down , it must melt and breake , but yet a little sorrow doth it in one , when a great deale doth but do it in another : some mens hearts after sin are like hard wax , great heate is required to melt it ; but others like soft wax , a little will supple it , as we finde that at mans first conversion , some men turne to it without much adoe , with legall sorrowes , and the sinne before regeneration , I hope , hardens the heart , more than the sinne after , for before , there is nothing but a stone , nothing but sin and flesh ; but after , be the sin committed never so great , yet there is some spirit , some grace abiding , and so some softnesse with all . We Divines doe use to teach , that it is the love of God ; and not the sorrow for sinne , which is the cause to keepe us from relapsing , and that too much sorrow doth hurt and drive us from Christ . We all agree , that a man may goe too far , when there is so much as doth bring us to Christ , it is sufficient ; and that sometimes , a lesser degree of humbling and mourning will doe that : GOD doth not delight to see us in our ashes , no further than he may heare of us , and t is not terror of the law , but the peace of God which doth garrizon and keepe our hearts , and mind , and therfore this reason is of no force , it hangs the conscience on uncertainty , and no man can determine , when his sorrow is come , to bee enough , and serve the turne in this Divinity : besides who sees not that wicked men doe grieve over and above out of feare or shame or both for some sins and more than godly men doe , for the same or the like sinnes , and yet who dares say , that by reason of this their griefe , they could never offend in the same againe . Iudas did grieve and sob extraordinary , for killing Christ : yet I do not thinke , but had the case come in his way , hee would have murthered him againe : no trusting him , who presently after killed himselfe : and we finde some , who for murther fall into those flats of sorrow , that they doe run upon their owne deaths , and cause themselves for very remorse of conscience to dye a dogs death . Let us then say , that it is a dāgerous case , for a godly man to sinne the same great sin after repentance , what if it doe not put him out of Christ ? what if it do not hang him ? Yet it burnes him in the hand , whips him up and down the towne , my meaning is , that it doth cast him into a bed of miserable sorrow ; but withall we must say , that it may possibly be , that after true & hearty repentance for such a fault , a child of God may chance to fal into the same sin againe and again : how often I cannot tel , but this I can tell , that how often soever hee sinneth , let him repent , and returne , and his pardon is ready : They wrong GOD in his mercy , and men in their comfort who doe say the contrary . 3. The third duty that wee are to looke to after the tentation , is , that in case we do not finish the sin , not act the fault , but doe drive away this fury : that then wee bee very thankefull to God , t is his doing only , t is his grace that moved him to stand for us , when we were in danger to cast away our comfort : it is a great mercy to rise againe , but a greater too , when God comes and stands betwixt us and the fall . Of the two , it is better not to sin the sin , than to bee recovered after wee are down , as it is in it self for a man to bee preserved from a disease , than to be cured of the disease . I confesse that wee have a greater experimentall taste , both of the love and power of GOD , when wee are recovered , but yet as touching our peace and comfort : I hope wee all see , it is better not to sin the sin , than having sinned to be healed , we save a great deale of inward paine and bitter sorrow by the bargaine , Christ I know tels us most Divinely and sweetly ; that to whom much is forgiven , such doe love much , but yet we must not sin many sins , that so much may bee forgiven us , and wee love much , this were to turne the grace of God into wantonnesse ; and that which Augustine hath up and downe in his Tomes answers all , that those also are to love much , who have beene preserved by the providence and power of God , from doing such and so many transgressions as some others have : for why , saith hee , have we not sinned those sins ? was the cause in our nature ? Is the reason in our will ? No , but only in the goodnesse of God ; wee are then to thanke him , and love him for the sins we have committed , and have had our pardon for them , and for those many more which wee should have done , had not the Lord beene , all one , as though wee had done them , and had found a pardon of them ; and one degree more , and that is , that by reason of his meere mercy , we have beene strongly preserved from so sinning against our God , from so troubling the quiet of our owne hearts and in some particulars , from so scandalizing the Church and people of GOD. 4. The fourth duty after the tentation , is , to make a good use of it , to get some good out of it , wee must come to some fruit after wee have beene so handled with such bitter plunges . The Earth after Winter becomes fruitfull , so must wee be ; now the good that comes by tentation is manifold . 1. A sight of some corruption wee saw not before ; the beginning of all our comfort ariseth from an humble sight of our corruptions , and t is fit , that when we will not see them , and abhor them by what we finde in the word , we should have the experience of them in our selves ; then we say , till now , little did I thinke , I had beene thus and thus given to such rebellions , then wee cry , ah wretched man that I am , what a Beast , what a divell am I ? This doth mightily empty us of our selves , and then we quickly fill with God , with Christ : this is amends enough for all our toile , that wee are made to see somewhat in our selves , which wee never thought to bee in our hearts . 2. The second is to see that ther is some sin , not sufficiently and thorowly mortified , that as yet wee have not gone to the quick of it , and what that sin is , and now to take it in hand againe , and never give over till wee breake the heart of it , lest it lye in the winde and doe us some spight against another time . 3. A third is to grow acquainted with the wiles and depths of Satan : A godly man should bee well acquainted with the divell , so as to know and to finde him out in his stratagems , and this is done more by tentation , than by all the reading in the world . 4. To be acquainted with the goodnesse and mercy of God , to bee able to finde out somewhat to purpose , in the mystery of godlinesse , how God doth make sin to cure sin , one theefe , one corruption to cut the throat of another , one corruption to prevent a worser , fetch heaven out of hell , to learne to speake it by experience , and to say , I had sinned , except I had sinned , I had gone to hell , except I had gone to hell ; that the worst pride comes out of our graces , that our best grace , the grace of humility ( which makes roome and way for all the rest ) comes out of our sins : Now then we should not finde our selves , or Satan , or the Lord out , were we not taught it by our tentations . This made Fox to say , that his graces did him most hurt , and his sins most good , a Paradox : but by our owne tentations we know his meaning : this made Luther to say , that these three things make a good Divine . 1 , Prayer . 2. Meditation . 3. Tentation : this good we have by our tentations , that wee come to know our selves , to know Satan , and to know GOD ; such is our estate , that the furthest about , is the neerest way to heaven ; we cannot goe to heaven by Geomitry : we must fetch a compasse by the gates of hell , and see what newes with Satan , ere we can relish the sweetnesse and goodnesse of the promise , we cannot else take God for Gods sake , and have heaven on Gods tearmes ; we cannot come to God but we must follow Christ , and follow Christ we cannot except we deny our selves , and deny our selves we will not , were it not , for the crosse , and man would do any thing , rather than take up his crosse ; were he not buffeted and beaten to it by some tentation or other , and therefore thanke yee tentation , that ever we come to heaven : what ever it is to beare a crosse , when God doth lay it on , I am sure it is an hard and an hard thing , for a man to take up his Crosse ; and yet by tentatiōs we are brought to this : wherefore wee must do our selves this good by our tentations , when they are gone and over ; that now against another time , we know the better how to doe with Satan , that he shall not put such tricks upon us , and coozen us out of our comfort , and that cheefest of all , by his art and skill . 5. We must learne for ever after to pitty others ; and out of pitty and mercy , to do them in their spirituall sorrowes , all the helpe that possibly wee can ; let us mourne with them , and have a feeling of their case , and the rather , because once or often it hath beene our case . Paul doth not say to the incestuous Corinthians thou art puffed up , but turnes himselfe to the standers by , and saith not ( hee is ) but ( ye ) are puffed up , and have not rather mourned : now the sense & the fresh remembrance of this , that but the other day wee our selves were as sick as they , and by the meere mercy of God we got our selves out , should and it will bring us to shew all mercy to them , to mourne over them , and not to pride it over them , as though wee were free from ever suffering the like lust ; whereas , by our owne experience wee rather learn to walke humbly before God and man ; remembring what hath bin , and considering what may be , if wee our selves should bee tempted . This then is a golden lesson which our owne tentations ought to teach us without booke , to restore such an one with the spirit of meekenesse , do ( saith the Greek text there ) as Surgeons do , who use all tendernesse in handling armes and joynts , when they are out of joynt : let 's do what we can to set them in joynt againe with all love , meekenesse , pitty , and compassion , you would not beleeve what good it will doe a sick soule , to see another pitty his case , to weepe with them that weepe , it furthers the cure exceedingly , and wee doe become the more willing by ods , to set our hand to helpe , because we doe remember how it stood with us , when we were in the same or the like case ; say I may thanke my tentation for this , that I have either such will or skill to restore my poore brothers soule ; & so much the rather are we to study mercy and meekenesse , because whē we go about to fetch men out of their sins , men are subject to fret and snarle , it is like wakening one out of sleep , and then wee see how out of quiet they be , ready to braule at their best friends ; so here , and therfore we have need of meeknesse , and patience which our owne experience in our owne assaults and tentations will learne us sooner than all the teaching in the world . 6. And lastly , by the bitter taste of our tentative corruptions , we must now out of our owne sense , learne to loathe and to abhorre them , that our corrupt nature may bee an ugly sight in our owne eyes : we see in the word , that grave Christians have bin the men who have come to loathe themselves in dust and ashes ; so Abraham , so Iob , when old , they did by reason of their sin abhorre themselves , in dust , and in that which is worse than durt , in ashes , and this wee shall never come so thorowly to doe , till we come by reason of tentation , to be as Paul was , a very crucifix of mortification . Ah this selfe-love , how it makes us carry a moneths minde to our lusts , we have a doting humour after our corrupt lusts still , and therefore al is little enough to bring them out of request with us ; they had need sting us , and that home too : say we have a running sore in our bodies , which none else can well abide to come neere ; yet such is our Philovety and selfelove , that wee can abide the sight and smell of it well enough ; right so , wee are so inward with our owne selfe-affection , that albeit our lusts are a corrupt matter and doe stinke like any carrion , and would make one sick to see them , yet wee can abide them well enough ; our nature is altogether by Adams fall and our fals become filthy ( the Hebrew is stinking ) wee stinke horribly , and yet , because we have an ill and a stinking nostrill of our owne , we can away with the smell well enough . Now comes a tentation , stirres the wound , makes it stinke and smell ; wee are so peppered with the sorrow & woful fruit , of it that we come to take our sins as they are in their kinde , and at last wee are so changed and altered , that what we l●ved rather than our life , that wee come to hate as any death : this use we may and must make , by looking both on our sore and heavy tentation ( which wee may thanke our lusts for ) when once they are past and over . The fifth and last duty after our tentations are shut up , is to prepare for a further battell , for an other encounter : hee went away from Christ but for a season , therefore ere long hee will come againe ; how long it will be first I cannot say , but ere long it will be , he will stay away no longer than needs must , as soon as ever he can get leave he will come without sending for : though I name Sathan , yet I meane such mixt tentations wherein lust and Satan doe tye together ; but because Satan useth to fire the matter , and to set the wheeles going , therfore it is that wee doe use to name him , as though all were his doing . The thing I first propose is , that we waite in daily expectation to have some other fits , for wee are too too apt to dreame of , I know not what , peace and freedome after tentation is done away , and then we are in danger to grow secure , which when our enemy once perceiveth , hee will then come and make use of his advantage . A boy in the schoole , after a sound beating is past , fals to his liberty promising to himselfe that he shall not be had to horse yet a while , & is of from his book , till his master comes again and hath him by the skin : so when we have had a scourging with the smart of some sowre tentation , we thinke now the worst is past , and that wee shall have no more such reckonings : then comes the tempter , cals up our lusts , and finding us secure , doth us a shrewd turne ; so we finde in the Saints that after a storme once blowne over , they use to catch their fals ; when we have stood free from our usuall sicknesse a yeere or so , wee use to give our selves to disorder in dyet , as thinking that no sicknesse can now take hold of us , and then wee are over head & eares in some disease ere we are aware ; so t is in the soule , we must then when we are on the other side of some heavy tentation , doe as Marriners doe in a calme , mend our tacklings , get our things about us ; as not knowing how soone , how sudden , another , a worser storme may fall : take heed then after wee have put off our fits , of a secret floth ; watch still , lye in our armour , for as sure as wee live , if wee live any time , wee shall meet with another bout ere long : for when wee grow up in grace and come to some perfection , wee shall heare of more sorrowes . God hath ever been upon his Saints with greatest tryals , when they come to some age and strength . He will then build with us when wee are seasoned , as farre as our strength will goe we shall have it . And therefore when old , when Paul aged , doe not say I have done ; now our faith is most , our wisdome most , our graces strongest , and therefore repent and say , there is worse behind still , we must have some intervalle , sometime betwixt our fits , some good dayes to breath in , else we should not be willing to live , else we should not have strength to hold out the next fit ; and more fits in their times we must have , else wee should not bee willing to dye . Say then I looke every day for a fit , and therfore I will not bee without my medicines in a readinesse ; and in all our physick be sure to put the bloud of Christ : Satan is not so beaten , nor such a coward neither , but hee dares come againe , hee will put it to the adventure , he had little hope to do any thing against Christ , never was hee beaten as he was by him , yet he came againe , and againe , and so hee will to us : the thing I commend then to all our care , is , to stand upon our watch and sure guard . A question is made by some , whether Satan may come to the same man , with the same tentation after hee is well beaten and conquered : Durand saith , he may to others with the same , hee may to the same man w th some other tentation , but to come to the same man , with the same tentation , to shoot the same bitter arrow at the same man who did conquer him , he thinks Satan will not , ; his reason is , because Sathan will not come where hee hath no hope to be the victor : but saith he , hee hath no hope of having the victory in the same , and over the same man. As a man who is once beaten in the field , you cannot get him into the field , with the same man at the same weapons ; and a Cock once made to runne away , will fight no more . The answer is , that man is usually beaten in the field for want of courage , or strength , or skill ; but Sathan is beaten onely , because wee will not give assent and way unto him ; and therefore what if we repell Satan , by resisting him in his tentation : now it may be at another time wee shall not bee found in so good a minde , nor in so prepared a disposition , to resist and deny him in his suite : what knowes hee whether we have lost of our former strength , or wit , or will , or grace , or care , and vigilancy ? But above all Satan wil try , whether that God , who now doth not , at another time for some causes , will suffer us to be led into the tentation . It is not our strength , but Gods that doth it ; it lies not simply in our will , but in the will of God. Aquinas I thinke is in the right ; Sathan would come oftner than hee doth , but that GOD who knowes our strength , or rather our weakenesse will not suffer him : and though he loves not to be beaten , and desires not to come where there is no hope , yet it must bee as God will , and not as wee and the divels pleasure is : if we need it , we shall have another triall ; it is the divels nature , he is a tempter , his malice is his formall being , and he cannot chuse but come against us , as farre as the Lord shall please to let out his chaine : what if he hath no hope to conquer us , yet he knowes he shall molest us ; Hee is at no quiet himselfe , and he would not that we shold have any rest neither , as far as he can doe withall : it doth as it were doe him good , to goe about to doe us hurt : he will , because he must goe away for a season , and after a season , he both will and must come againe ; and if we grow negligent , lye open and naked , as not once thinking to heare of him at all , or at least not as yet ; then he is for us , and hath his blow , his full blow at us : from hence it is , that often in the same lust wee beate him now , because wee are prepared ; hee comes and beates us another time , because he takes us unprepared . Againe , Satan is not ignorant , that when we have had as much as ever we can doe to get him off at first , we shall be loth to be troubled there again and that it is a weary hand to be tired with the same anguish , and this moves him to try the second , the third time , 〈◊〉 , and sometimes oftner the same way , to prove what he can doe ; for he is not to learne , that it is more for want of heart than strength that wee use to yeeld : these may bee the reasons , why Satan comes againe many times with the same assault ; but if we looke to God , he doth order it , that we shall be tempted in the same veine , because he sees that we by use and experience have got more skill there than any where else , and that wee have our weapons ready to breake the blowes which come that way ; and thus because our loving father knowes , that now wee can tell how better to fight at that weapon and war , than any other ; hee out of his goodnesse , will have Sathan come that way , or not at all . He intends us the victory , and now sith our conquest is in the same tentation , in which wee are tried and skilled , both certaine and easie over it is in any other , Satan must come upon us with the very same trickes and tentations ; thus we see that the same tentation doth befall us more than once or twice . 2 Sometimes Satan changeth his weapon , and tries us the cleane contrary way , with such assaults as wee yet never felt in all our dayes before : he hopes that there wee have no defence , that wee doe not expect him at that doore , and thus he thinkes , comming in with his blast at a contrary point , to blow us downe ; and here we must doe as the Pilot doth , have our compasse ready , and stand ready to turne our needle to any point , knowing , that our lust within is for any sinne , and Sathan hath skill at any tentation ; all is in a manner one to him , hee can tempt us to covetousnesse with as much ease and art , as to prodigality ; and therfore what ever our tentation hath bin , and what ever our humour hath done , Sathan can change hands and so must wee expect to finde . The Word will furnish us against him , come when hee will , or which way he will , be it the same or some other way ; here we must take councell , that say he come with some other weapon , it ought to be to us an argument , that sure now he begins to bee out of hope , sith he doth shift his weapons thus . 2. That God will have him turn some other way , to purge some other streame ; another lust , must have another purgation . 3. Change of physick is good , for that the same potion alwayes used will not worke so well , the longer wee are used to the same tentation , the lesse it worketh with us . 4. God will have us learne skill , by experience at all sorts of spirituall combates , trials , weapons . The summe is , that sith when we have gotten the better of some great tentation , wee are subject to bee drawne into spirituall pride or security and so to cast away our armour : we must learne to expect to heare of another encounter , to weare our armour about us , to stand ready against all assaies ; Hezekiah , Asa , Iehosophat , after they had gotten thorow some sore brunts are said then to fall , and this came because they thought not of it , grew into some cōceites , were willing to please themselves , with hopes of freedome or respite ; now for a time or for ever after , or that what was done , was by their own strength and that now they needed not to looke after God in such particular manner any more . By their mistakes and fals , we must learne to stand still in a continuall expectation & preparation , when one tentation is over and past , that another will come , and that ere we be many yeers elder ; if it come not so soone as wee looke for , there is no hurt done , we are provided against another time . And thus much of some generall rules as concerning tentations in the generall . The SECOND PART : Containing some particular Rules , serving to helpe us in some speciall cases . A Great Doctor in our Israel doth observe , that the cōscience of man is wounded most with the third Commandement in cases of Perjury ; the sixth , of Murther , the seventh , of Adultery ; I may adde ( besides some others ) the tentations of Blasphemy , against the nature of his Essence , Being , and prime Attributes of God : these do shake the conscience of a man , because there is a maine principall in the heart and conscience of man , fully and strongly convincing him of those particulars , viz. That there is a God , that he is truth , that he is an avenger of all perjury , that wee must let men alone with their lives and wives ; things wherein a man may make restitution & salve the sore , they do not use to urge so much , when once we are brought to restore that which by fraud or force wee have taken away ; but in matters of bloud and unchastity , no restitution can possibly bee made to man : for who can helpe men to their lives or chastity again ? and this is the reason , that these sinnes make such a foule cry above others ; but of those particulars more hereafter . I meane first to propose some Rules which may serve all these in common : then some that are more proper to each tentation in severall . 1. We must not make the matter worse than it is , which in those tentations , which are accompanied commonly with most horror , is dangerous ; for as we are not to lessen the matter , so it is neither lawfull nor safe to make the things worse than they be ; to pore into the sore , to breake it up into too many peeces , in this case is perillous : indeed when wee are apt to grow secure and presume , we are advised to aggravate matters to the most ; but when we are downe the wind , and subject to despaires and feares , this is not approved to be either lawfull or safe . 1. It is not lawfull to make that a sin which perhaps is not ; or that which is a sin , to appeare to us greater than it is : things must be represented unto us in their true colours ; and as wee must not set the sin higher than it is , so not the guilt of it neither , this were to sing the song of Cain , My sin is greater than I can beare : He did not say so because it was so ; but it was so , because he said so : we must see that wee doe not make sinnes where God makes none ; lest wee come to make that not to be a sin which is a sin ; and some men are miserably tormented , for things which are onely sins in their conceit , and not in truth . 2. It is unsafe in all , but most of all in these kind of tentations , because man is a timerous creature , and when in this veine , he is apt to be discouraged ; feare of discouragement makes a man fall , weakens , a mans purpose and resolution of resisting ; as a boy is many times out in saying his lesson , onely for feare lest hee be out , who could say perfect till hee came to say : and a girle being threatned and terrified , breaks the glasse only for feare of breaking it : so when we are in feare joyned with discouragement Satan hath a great advantage ; and those sinnes amplified and set up , doe mightily faint , and discourage the heart and spirits of men and who can fight with any heart against an enemy , that hee hath little or no hope to conquer . Now when we doe make our sins worser than they are , then it doth secretly steale away our hope ; and so we make no great hast to resist , nor have no great heart to fight : we then must learne , not to make it lesse , lest we be too slothful , nor more lest we be too fearefull ; but just as the matter is , as neere as we can , that so wee may bee fitted and prepared , to fight the good fight of faith , with diligence and watchfulnesse . 2. Wee must not suffer the thoughts of these horrible tentations to tarry in our mindes ; they are Gods and our greatest enemies , and we must shut the doore against them ; what if we dislike and distaste them ? yet as one notes , this rowling of them up and downe in our heads , doth show that there is an insensible likening of them in our hearts ; we must set our hatred against them , and thrust them away presently , and hold it a dangerous thing to thinke of them . God cannot take it well , if wee mislike a thing in judgement , and doe not set against it , with the meanes God hath appointed and sanctified to that use , Satan will coozen us , as though that our very misliking of them were enough in things foule , and that there were no feare of danger ; wheras nature it selfe , doth looke sadly at these tentations , and the mislike we feele , may well come from the influence of the law and light of nature . I have learned that we are never the further off from a tentation , for our misliking it onely , but the nearer , except withall in affection , we humble for it ; as well as distaste it in our judgments : what if the dislike be not , because it is a sin , but because there is some feare or shame ? This is selfe-love and pride , and this will worke in the sin , if we goe no further , and that by Gods just judgement : our duty then , is not to suffer the thoughts of such wounding and terrifying tentations , to tumble up and downe in our mindes , though we have no minde to them ; for either by discouraging us or enticing us , they will get further hold : but wee must cast them off , set the word against them , and turne our thoughts to some better subject , and chiefly to thinke on those two great Dayes , the day of Death , and the day of Iudgement . 3. Wee must of all see , that we set not against those : of our owne strength we can doe nothing , by our owne power against any lust ; but least in these , because , what through feare & horror in som , what through the swinge and violent torrent of these two passions of anger and lust , a man hath but little use of that reason he hath ; and so the more he strives this way the worse it is , it doth but encrease our desires to the sinne ; our strength is here to pray and expect , and laying all naturall and carnall weapons aside ; let God alone to doe all , and out of grace it is , that hee doth doe for us , what he doth in our trials and conflicts ; and therefore Paul had his answer , that all was to bee done by the grace and mercy of God ; and so we finde that the Lord said not to him , my power , but my grace , is sufficient for thee : wherefore we must put al upon the power and grace of God , turne Satan to God to Christ for his answer , set the grace of God against our sins , when comming to prevent them , when come to pardon them : set the power of God against the strength of them all ; beleeve it , that the grace of God is sufficient , either to prevent us , or preserve us . He is in great danger ( who in any ) but of all in these potent tentations , goes by his owne wit , or reason , or worth , or strength : Hee is in safe case , who can say , I deserve nothing , I can doe nothing but hurt my selfe , and make worke for sinne and Satan ; I meane to put all upon GOD , who will worke mightily in me , and for me ; but the grace of God which is with me ; he is all in all , hee will doe all or nothing , that he may have all the praise of his grace . The helpes which serve in severall for every particular assault might be many ; some we will propose , and first for those tentations which are in things of God , then in things of man ; for God , we are much assaulted to Atheisme , and Blasphemy ; to Atheisme , as the greatest sin that is , in that it smites at the roote of all , for to say the truth , all sin is from Atheisme : for who would sin , did he then verily thinke , that there were a God that saw all , and would punish all ; and such a God , God must be , or no God : and to Atheisme , for when we have sinned , sinne doth draw towards Atheisme , exceedingly wipes out all notions of a Deity as much as it can ; and when wee are in sin , wee must bee either willing to get out of it by repentance , or else wee shall bee willing to turne Atheists ; the best of our play then , being to feed our selves with a conceit , that all is but talke to hold men in awe , and that there is indeed neither heaven nor hell , no place of torment ; that when wee dye all is gone , no otherwise than with a Beast : when the conscience will not get quiet by turning to God by repentance , then it will seeke to quiet it selfe by unbeliefe , bearing it selfe in hand , that there is no such thing as hell to torment men in : consider withall , that Sathan doth all he can to make men Atheists , because , when there is no feare of God before mens eyes , they will sinne all manner of sinnes that the divell would have them sin . So Psal . 14. The foolish hath said in his heart there is no God , what followes ? They are corrupt , they have done abominable works ; thus then , when once men take to Atheisme , they grow most corrupt and doe abominable workes ; there is no hoe in sinning then , for what shold or can keep the wit and wil of man in , when once wee conceit , that there is no such thing as God : the divell cannot bee a flat Atheist , for he beleeves & trembles ; and were it nothing but the sence he hath of the wrath of God , tormenting : why ? That is enough to prove , that Satan doth fully & undoubtedly acknowledge a Divine power . He is not an Atheist , because he cannot , because he shall not , but yet he beares good will to Atheisme , because that sin doth much advantage his kingdome Saint Iames doth prove , that God tempts no man , because himselfe cannot bee tempted with evill : by nature he doth hate sin , and therefore he cannot tempt to sinne : and Satan could not tempt Eve till he had sin ; nor Eve Adam , till shee had sin her selfe : all this proves not , but that Sathan may and doth tempt us to Atheisme , a sinne which he himselfe hates not : for though he cannot sin the sin himselfe , ( as the divell cannot do the act of many sins , as Adultery ) yet hee loves the sinne ; it is not for want of will that he is not an Atheist ; for he would give any thing , he could turne Atheist , and finde some kind of ease , by thinking there were no God at all : and it is a sin which is incompatible with the estate of a damned Angell ; but now his desire being to damne soules , and this being the most damning sinne that is : he doth use all meanes , to wipe out of the heart of man , all impression of the God-head , and the best men that be , have too many thoughts this way ; and ( as I shewed ) it is the master-veine in our Originall lust ; and were it not for the law of nature , our sinne and Satan would make monstrous flat Atheists of us all out of hand ; but God hath so wrought in us , an impression of a Deity , being the maine pillar of the law of Nature , that we never can possibly , nor all the divels in hell comming in with their forces , bring our hearts to an utter extinguishment of that law , and that principle of natures law ; and we doe finde , that our deepest Atheists in the world , when in extremity , and put to it with some sudden affrightment , to use to cry O God aloud , and therefore this corruption and tentation , is with the more ease opposed and answered : a man hath on his side the workes of nature , the law of nature , the law and fire of his conscience , fearing and trembling at the wrath to come , but when all is done , that which must and only will hold us against the tentation when it is strongly put to by Sathan , is to flye to the word of God. The Word saith , that there is a God , and therefore I will beleeve that there is a GOD : out of tentation , other considerations taken from nature and divers acts of Divine providence may stop the mouth of our Lust , which would not have God in all , that is , in any of our thoughts ; but when once wee are set upon with some fierce tentation , I would wish al Christians to do these things ; the first is not to enter into dispute with his owne reason , for the understanding of man , is too weak , & too short , to reach the comprehension of a Deity : hee that shall take in his owne thoughts , and muse about the nature and infinite Being of God , shall but let in Satan the more : the counsell then I am bold to give to the poore Christian , is , in any hand not to study this point , but to take his minde off , from thinking & disputing this argument , lest he come to say in his heart , I cannot conceive what God is , and therefore I doubt me there is no such being . Away then with all reasoning and syllogismes about that subject . 2. Then cleave to the Word & say though my reason cannot tell what to make of it , tho lust in me , say there is no God at al , tho Satan say it that there is no God , and most doe live as though there were no God ; yet because it is in the Word , the Scripture saith it , and I must and will and doe beleeve it ; wee must see both God and Heaven and all in the Word . Doubts I know , that have any ground , ought to bee scanned , disputed , answered : but Atheisme is a deniall of the first principle of all Religion ; and therefore the best way is to begin and end with the Word , and to know that such a principall , as is the essence and existence of a GOD ought not to bee so much as questioned . It is a meere scruple , and the safest way is to reject it as soone and as often as it doth come ; put it off , as a thing neither worth nor fit for consideration ; wee shall finde that by often rejecting such scruples , the conscience will be better confirmed and setled , than by going about by reason and arguments to answer them . Hee that shall goe about by the force of his owne wit to conquer his Atheisme , is in great danger to fall into some degrees of it ; for when he sees that reason cannot doe it , and find out , what this God is , he wil come to question all , and to thinke that there is no such being . He then doth best , who doth dispute least , and in the heate of the tentation , rests himselfe wholy on the Word . 2. For tentations of Blasphemy , as Curse God and dye : the servants of God are more afraid of them than hurt ; they are rather bugbeares than such as use to produce in them any reall effects : they carry with them such a deale of horror that they seldome take ; for when once wee confesse a true GOD , it will make our haire stare to thinke of blaspheming him , and so we fall into pitious moodes of terrour and horror , which keepes us from the sin it selfe : but wee must set downe what we conceive may doe us helpe this way . 1. We must get an assurance that God doth love us , and then we shall love him , and love alwayes thinks and speakes well ; but if wee once take a thought and it grow firme in us , that God doth hate us and wil curse us , we will hate him againe and be ready to curse him : and this is incident to us in times of some great afflictions ; as in Iobs case , when God doth handle us sore , and worse than hee commonly doth others : and wee finde some circumstances , that we cannot fetch a president for in the world ; never was the like before , then wee begin to apprehend some hard dealing in it , and we grow to conclude , that sure God doth hate us , and then we will be even with him and hate him again . It is natural and usuall for hatred to breed hatred ; and when wee abhorre and hate God , we begin to enter into some termes of Blasphemy : we all hate God by nature , but yet there is a further measure of hatred wrought in us to God , when we conceive , that out of very malice and spleene towards us , he doth use us as he never did nor doth use any other ; and in this case our very stomacks will rise , and our bloud will swell against the LORD GOD Almighty . To prevent and cure this , wee are to know , that no afflictions bee they ever so great , usuall , and unheard of , are any certaine signes at all of Gods anger , much lesse of his hatred : Iob was the first , who was ever used as hee was , and his wife shewed her selfe a weake and a foolish woman ; thence to gather the hatred of God to her and her husband . Ionas had a crosse that the world never saw the like before , yet it was no fruit of Gods hatred . Iacob had sore and heavy afflictions , yet it went ever for truth , ( Iacob have I loved ) hee loved him , when ? When hee afflicted him . Esau had more outward matters to his minde than ever Iacob saw : and many great Lords were of his family , and yet , Esau have I hated ; ) hold it then , that God doth love us , and when wee have this perswasion in us ; all the divels in hell , and all the lusts in Originall sin can never make us blaspheme our GOD , whom we love , and of whom wee have this minde , that hee doth love us : say then , he loves me , and I love him , & then , one cannot be brought to sin the sin of Blasphemy . 2. We must get the pardō of our sins , repent we of all our iniquities , and then the Crosse can never wring frō us words of blasphemy : when we are in great sorrowes Satan will tempt very strongly that way , and we feare what we shal doe in times and cases of great extremity : I feare me , saith the poore Christian , what I shall do in great afflictions ; repent wee of our sins and feare nothing : it is not the greatnesse of the Crosse , but it is the guilt of sin working with the sting of the Crosse , which makes men in their tribulation to blaspheme . Rev. 16. 11. we read , that the fifth Angell powred down his viol on the seat of the Beast ; and it is written , that they gnawed with their tongues for pain , and blasphemed the GOD of heaven , because of their paines and their sores , ( now marke ) & repented not of their deeds . Here wee see that it was not for their paine , so much as for that they repented not of their deeds , that they blasphemed . Have we repented , or have we not ? If wee have not , then though our pain be not so much we are in danger to blaspheme : but if we have repented be our paine ever so much , wee need not feare , wee shall not blaspheme . 3. Say the worst , have wee blasphemed ? Yet we must repent of our blasphemy and hope in God : to despaire , is to put our selves out of Gods mercy and protection : to despaire by reason of Blasphemy , is a worse sinne than Blasphemy , they are both against the goodnesse of GOD , but yet despaire , is against his goodnesse , his mercy , and his truth . I confesse it is an horrible crime to blaspheme against God ; and so much the worser , because it is a sin somewhat like the impardonable blasphemy against the Holy Ghost : neither is it in the wil of every man , to say , where the difference lies betwixt them . Besides , other sinnes are against God in his Greatnesse , Governement , but this of Blasphemy , doth speake against the Goodnesse of God ; and God as he is represented to us , stands more on his Goodnes than his Greatnesse ; and therefore also this sin of Blaspeming hath beene ever held amongst the greatest of sins : all which must teach us by all meanes to beware of this sin , and we may the easier take heed of it , and save our selves from it , because it being against our naturall inbred principle of a Deity : Nature it selfe is afraid of this sin , which is a great meanes to stay us from the sin-it selfe . Satan , I know , is a great blasphemer , and he will assay hard to it to make us to blaspheme ; but wee must set the Word & Spirit of God against it , and let the Law of nature doe all it can against it too . And if at any time we have bin to blame this way , yet we must know that there is a pardon to bee had : I was , saith Paul a blasphemer , and Paul is in heaven ; and which is worse , he compelled men to blaspheme , yet on his true repentance , all went well with Paul ; and so it may and will with us , if we returne as Paul did Christ hath it , Mat. 12. 31. That blasphemy against God is a sin , which may on the same termes , that any the least sinne that is , shall and must bee forgiven , I meane , on our repentance . There is a blasphemy against the Holy Ghost , which is a sin unto death , and there is no repentance for this sin , nor no hope ; the cause is , because no man can repent unto life , except God give him the grace : and wee have it revealed , that there is a decree passed in heaven , that the Lord will never afford this sinner the grace to repent . Divers other sinners never have this favour done to them as to repent , but all sinners of this sort are past all hope for ever . There is a difference , betwixt this blasphemy against the Holy Ghost , and this blasphemy against God and Christ , not onely in the measure , but in the very kinde ; I know Satan would faine put it upon us , that we have sinned against the Holy Ghost when it is no such matter : on ignorant Christians hee layes this , that when they sin against their knowledge and conscience that then it is the sin against the holy Ghost , when the Spirit hath bin at them not to sin , yet they sin and grieve and vex the Spirit of God : then Satan makes his advantage , oh saith he , this is to sin against the Holy Ghost that it is a sin against the Holy Ghost , I doe not deny ; but that it is the sinne against the Holy Ghost , is false : I prove it to be false , because this sin is pardoned . Moreover , we speake of Blasphemy against the Holy Ghost ; now that every sinne against the Holy Ghost must needs be Blasphemy against the Holy Ghost , cannot be proved : and when we goe so farre as to blaspheme God , then we make a cry , now it is too late to thinke of repenting ; this is , saith he , that unrepentable and unpardonable sinne against the Holy Ghost . Our answer must be , by denying this to bee that sin , our reason must be , because we are sorry for it , and were it to doe againe , wee would not doe it for a world : but the sinner against the Holy Ghost , is no whit sorry for his sinne , his heart never akes for his offence , but would have all do it as well as himselfe , and is desirous to have hell as full as hee could : and he doth even wish withall his heart , that wife , that children , that parents , that brethren , that neighbours , that all might blaspheme the Holy Ghost as well as himselfe . It is then nothing but a policy of Satan , to play upon the ignorance of men , as touching the nature and effects of this sinne , and to beare them in hand , that when they have blasphemed God , they have blasphemed the Holy Ghost : but wee must hold a maine difference to lye betwixt this blasphemy , against God the Father , and the Holy Ghost , that as the persons differ , so doth the sins against the severall persons . As long then as our blasphemy is against the first and not against the third , we may be safe ; it is but to repent and all is well : they doe not prize the infinite mercy of God according to the infinite worth of it , who thinke their sin of blasphemy against God , too great for him to pardon , as though it were possible for man to sinne a sinne , which Gods mercy being simply infinite , had not enough in it to forgive it . This their errour is worse than the first to thinke so meanly of the rich and high and boundlesse mercy of the most Eternall and Infinite GOD : we must now learne better to prize the mercy of God ; and say , I cannot once repent of a sin , bee it ever so great and maine , but the mercy of God is ready to forgive it . Could the Blasphemer against the Holy Ghost repent , he must have his pardon : conceive wee hope of pardon and then we will returne to the Lord by repentance , and the Lord will take away the guilt and wash away the staine of this great sin . The third tentation is of perjury : Here we must take great heed that we doe not forsweare our selves , chiefly in open Court ; where , if any where a man should shew himselfe , a religious , a true , a just , and an honest man ; a fruit it is , of deep Atheisme to perjure ones selfe , and perjured persons bee hated of God and man , wherefore the conscience will deepely and bitterly accuse for this sinne of perjury . I could wish all men who love their owne quiet , and have a desire to sleep in a whole conscience , that they would take heed that they do not take a false oath : come what will , rather dye a thousand deaths , it is much against the light of nature , and more against the light of Scripture ; and these two will flye in our faces with wild fire , and except God bee mercifull to us , make us weary of God and of our selves . And me thinkes ( by the way ) Women may comfort themselves , against the infirmities and troubles which have ever bin afflicted on their sex , since they were first in the transgression ; I say , that sex may see a mercy that they are not so subject to this sinne of formall perjury as men are ; they serve not in Iuries grand or petty , they are not brought in Courts , to take oathes in Homages and the like ; they serve not the office of Church-wardens , and so are not sworne and deposed any thing so often as men , & hence they have a great freedome from sinning this vexing sinne over men have , which I would have them thanke God for , and amongst other matters , take this as a recompence for those many inflictions and revenges , which God at first laid on that sex ; so that in respect of this sin and some other tentations , that they are free from , over men bee : they may when they doe thinke of it , even thanke God that they were made women and not men : let not then Satan bring us into this brake , it is hard getting out of it . Feare an oath , and of all such oathes , wherein wee doe wrong and hurt to men , for though there be sometimes some corruption in it , as tasting of selfe-love to our selves , yet for certaine , sins wherein wee wrong men whom we see doe so much the more torment and racke the conscience of man ; and many men have mightily miscarried for this offence and sin of perjury ; wherefore beware ; and now to provide for the worst , we must tell the man who hath done this sin , that there is hope in Israel concerning this sinne also . David himselfe was not still as good as his oath , as in the case of Mephibosheth , hee fell short of that oath of the Lord which hee made to Ionathans house and family ; and because instances work easier on weake spirits than Rules , I would have such to thinke of Peter , who did forsweare and renounce the person of Christ , and when ? But in his troubles ; and where ? But in the High Priests Hall , and who ? Why Peter a chiefe Apostle in the love and favour of Christ his master ; and is not Peter in heaven ? Teares of repentance will fetch out the deepest staine that this sinne of perjury can possibly make , but it is the Rule must settle us at last ; and it is , that if wee repent of any sin bee it never so great in substance , in circumstances it is as no sinne to us . I said I will acknowledge my sin ; he was but about to doe it , and God forgave the iniquity ( the guilt ) of his sin . If we confesse our sins ( indefinitely , set downe our sins without exception , ) GOD is faithfull and just to forgive them ; it stands upon him in respect of his Iustnesse to be as good as his word , to forgive all repentant sinners all their sins . S. Iob 33. 27. If one say I have sinned , hee will deliver his soule : say peccavi , and cry GOD mercy , and we shall ( saith Salomon ) have mercy ; mercy presently , in pardoning of our sins , and mercy , now some and then some , in healing our iniquities . Never did any man confesse his sin to God , but hee went away with his pardon ; wicked men may confesse to their fellowes , and to good men they may , as Saul did to David ; but it is an harder matter than so , for a man to confesse to God , except it be for company , or for outward glory : but for a man to take God aside to confesse alone to him , I thinke a wicked man cannot doe that . I finde no instance in the Word , that ever any unregenerate man did it . A man had need have hope of pardon to confesse to the Iudge : Adam did flye from God , fell to shifting , and so wee doe all , while wee are as hee then was , out of the state of grace . I meane not the grace of election ; no man can have hope of pardon but by faith : and by that I doe hold , that it is a signe of a godly man , to confesse all alone to God ; and then I can never beleeve that a man will confesse his sin honestly and ingeniously betwixt GOD and his owne soule except he hate that sinne . Now how a wicked man can come to the hatred of his sinne , is past my skill to understand . To come backe I say despaire not , it is worse than perjury , it makes GOD a lier , or worse than a lier , it accuseth him of a kinde of perjury ; for a man to say , there is no hope , no pardon to be had , repent we never so much ; sith God hath not only said it , but sworne it , that he will not the death of a repentant sinner ; repent and bee pardoned . The fourth is breaking of Vowes : a vow broken doth crack the comfort of mans conscience exceedingly . A vow is defined to bee a religious promise made to God , I say , that every vow is such a promise , but al such promises are not vowes , for a vow properly and strictly taken , is , when a promise is made to GOD of this or that within our power , with condition of obtaining some what at Gods hands ; other promises are simply made , and absolutely without any such condition of getting any thing from the hands of God ; and thus Baptisme is soundly and learnedly denied to bee formally a vow . The Schooles teach us , that two things are of the very Essence of a vow . 1. A promise . 2. An obligation and binding of a mans selfe , and thus we see hee that breakes his vow violates two things . 1. His duty . 2. His fidelity , hee deales undutifully and unfaithfully with God , and from this it is , that breach of a solemne vow doth so bite the conscience , because we doe not onely faile , but ( which goes nearer ) forfeit our fidelity , A double bond is broken , and a double blow is given to the conscience , and the minde is made to be full of trouble : and now because there breeds such a stirre in the conscience of a man , when once hee hath broken his vow , therefore I would wish , that men would bee but sparing in making of vowes , there is use and place for vowes and great good they doe , but it is a duty ●●●●er for a strong Christian than for every young beginner . It is strange to see , how Satan doth push on every boy and girle on any occasion , to runne into a corner and there to make vowes ; it showes that the duty is not so spiritual , for a man to tye himselfe to do that he should doe , without any such obligation , in that we find our selves too too forward to run into vowes , whereas to comfortable duties we are unwilling enough . God loves a willing people , and wee should serve him with a free spirit , and vowes , which are as shackles , are not to bee used but in some cases of some necessity ; when otherwise we cannot hold our selves to some particulars in the worship of God , or in our daily life : and his opinion is not sound ( as I thinke ) who saith , that a worke done with a vow is more laudable and acceptable ; than the same worke and duty done without a vow . A vow broken doth punish the heart of a Godly man extreamly ; no man can say how much , but they who have felt the smart of it : and when rash vowes are made , Satan was never so earnest to move us to make thē , but he doth as much to make us breake them , and then , thou art a child of God and a breaker of vowes . Aw●v man , never once goe about to thinke , that there is any favour for thee in heaven . My advice is then : First , that wee bee sparing in vowing , sith we breake many , and keepe few . Doctor Stanpicius ( saith Luther ) was wont to say , I have vowed to GOD above a thousand times , that I would become a better man , but I never performed that which I vowed : hereafter I wil make no such vow , for I have now learned by experience , that I am not able to performe it . This is too much , to say one will never vow again , who can say what need one may have ; what good a vow may doe one ? I rather follow him who wils us to vow , but for a time ; as a man who hath beene overtaken with drinke in such and such places , company , or so , may doe well to tye himselfe by a vow , not to come where they are for a Moneth or so , and then see what he can doe , whether he can forbeare without a vow , and if hee can , that is taken best at the hands of GOD ; but if we finde some relique of the humor still , then vow for a Moneth more , and so at length by times , the conquest will be had ; to bind our selves by perpetuall vowes is not so convenient , because our nature is even made to break those bonds that wee doe binde our selves with for continuance , and our mouthes will water , our flesh will itch the more to breake them : wherefore I have held it an high point of wisdome , first , to vow no oftner than needs must , and then to doe it but for a short period of time ; & whether wee doe it oftner or seldomer , for a longer , or a shorter space , to doe all by the grace of God , and never once thinke to make or to keepe our vow so made , but by and through the onely and the speciall hand of God : his strength must doe it , and therefore a vow made without prayer is never kept . Secondly , but to provide for the worst ; make the case that we have broken our vowes , yet wee must not spend our spirits too much with hellish melancholy , so we shall carry an hell in our consciences , our tormenting our selves with extremities of legall sorrowes will doe us no good , nor God no pleasure ; we may hurt our selves by it , and that is all the good which comes of punishing our selves over and above . The way is to returne to the Lord with all speed , and to bring us to God , wee must know , that it is no such sinne ( as bad as it is ) but that we may be Gods servants for all that ; for hardly was there over a more godly man than Iacob ; and hee wee know vowed a vow , and it was to make that stone to be GODS Chappell , and hee being now but a poore man doth promise , that in case God would give him but bread to eate , and cloathes to put on , that God should bee his God , and have the tenth of all : but wee finde that God did not onely give him necessaries but abundances ; hee came over with his staffe , but he returned with two armies , and now being made rich , we finde no great remembrance of , nor haste to performe his vow . One would thinke , if ever man were bound to bee as good as his vow , it was Iacob ; yet we find he did nothing in it for a great time , but lingred , as though he had no care of his promise made to God : for wee read , Gen. 31. 13. some twenty yeeres after the making of that his vow , God was faine by an Angell to pluck him by the eare , to give him an Item in plaine words , saying , I am the God of Bethell , where thou annointedst the pillar , and where thou vowedst a vow ; now arise , get thee out from this land , and returne unto the land of thy kindred . One would thinke here were plaine English , and round dealing enough , and yet for all this Iacob is slow and makes no speed to hie him up to Bethel . View the particulars . 1. I am the God of Bethel . 2. Where thou annointedst the Pillar . 3. Where thou vowedst a vow unto me , all are as so many instances , to put him in minde of his promise and vow made to God : that he might now arise at last , and be as good as his word to God : yet for all this Iacob lies behinde , delayes the performance of his vow , which sloth and sin of his , God did punish . First , by Esaus lying in waite for him . Secondly , by having his onely daughter deflowred . Thirdly , by the rage and murther committed by his sonnes ; upon which horrible and hypocriticall Massacre , the good old man cried out , that they had made him stinke ; and that now the next would be , that the Nations would unite and destroy him and his house . Now the Lord tooke him , when his heart was downe with those heavy tydings and grievous feares ; and just in the nick , God said unto him ; Arise , goe up to Bethel and dwell there , and make there an Altar unto God , that appeared unto thee , when thou fled'st from the face of Esau thy brother : and then both long and late , yet at least being drawne to it , Iacob doth performe his vow . It is true , he did it though it were long first , yet wee see , the Lord was faine to fire him out of his negligence , and to force him to remember himselfe . His putting off so often , his long delaying was as great a sinne , as our very breaking of our vow , neither had he ever done it , had he bin let alone ; and yet Iacob was all this while a deare servant of God , and he was pardoned his delaying , his vow , and he is in heaven : let us not thinke but our case is good , albeit we have made and broken many a vow . Repentance will come & heale all againe . The summe is , that we make no more vowes than needs must , sith Satan is apt to thrust us on our vows , knowing that our nature is sick to breake out when it is so bound ; and when we have failed , then hee roares and cries , there is nothing left but hell and desperation for a covenant-breaker with God ; and therefore wee must be choice this way , never to vow , but when we are truly called unto it , and when we are called to it , to vow , and feare nothing , sith wee vow not on our owne strength , but only on the power and grace of God : were we to performe the vow by any force , any wit of our owne , men should rather vow , never to vow , than to vow at all : but sith we go , by the help , presence , and assistance of God , when wee have a calling to it , vow and spare not , and if wee doe fall so farre as to breake our vowes , yet let us hold our own , we are not the first , others have done it , and are in heaven ; it is a pardonable sinne , repentance will take up the matter betwixt God and us , & make us as good and perhaps better friends than ever . The best friendship is often after a falling out , and wee must know , that many times repentance pleaseth God better , than never to have done the sin , because it humbles a man more , and drives a man more out of himselfe ; and there is as much saith in it , for a man to beleeve that God on his meere repenting will forgive him , as there is in holding out against the tentation , and not breaking the vow at all : neither is it besides the booke , to say , that there is as much grace in it for a man when hee is downe to repent and returne , as there is in not falling at all ; for by our fall the powers of the soule are weakened , the force of grace is decaied , and the strength of our sinfull matter is confirmed ; and the conscience of a man after a fall is as a distempered lock , the more wee tamper with it , the worse ; all this showes , that it is a signe of much love , & great favour of God to repent of a great and foule fault ; it is the vomit of the soule , and of all physick none so difficult and hard as it is to vomit , and therfore we must comfort our selves and say , I confesse I did God great wrong in breaking my promise , and did highly provoke him ; but I now see , that hee meaneth all good to my soule , in that he hath given mee the heart and grace to repent of my sin , and this is a fruit of an upright heart to take displeasure at sin . There is I know an uprightnesse , and that is of obedience when we sin but a few sins in comparison : so Ezekiah comforted himselfe , in that he walked uprightly before the Lord. 2. Another of repentance , when we catch many sore fals , sin many great & heynous sins , but yet we pick up al againe , by mourning and repentance ; & so David did , and his heart was all out as upright as ever Hezekiahs was , he was a man after Gods owne heart , and carries as large-testimonies of his uprightnesse and sincerity , as the Old testament hath any . Now this uprightnesse of repentance is as sincere and showes as true an heart to God , as the other of obedience ; rest wee then our comfort on this point , that say , we have not kept our selves to our covenant and our vow : yet saving that it must and wil cost us sorrow upon sorrow , our repenting of our breach of promise , is as pleasing to God , and ought to bee as comfortable to us as our Not sinning would have been ; and sith God thinks never the worse of us for our breaking our vow , we must not be more just , or more holy than God , we must not thinke ever the worse of our selves . The last is unbeleefe and a kind of Atheisme , as touching Christ Iesus . Atheisme I call it ( with the Apostle , ) sith he that is without Christ is without God : and when a man is a spirituall man , hee shall finde , that his unbeleefe this way will mightily punish his cōscience , for lose our hold here and all is lost , it being not faith in God but Christ which doth save us ; and this is an high and an hard point of Divinity , here a man is put upon a totall deniall of himselfe , sense , reason and all ( but meere pure faith ) is against it . A man hath a law of nature , and principles answerable , which teach him somewhat concerning the Being of God ; a man hath in him ( as hee is a man ) somewhat which will give a kind of sight of GOD ; but for Christ , his Nature , his Birth , his Offices , his Death , his Resurrection , natures law hath not a letter in it to teach us any thing concerning these matters : they are Mysteries , heavenly Riddles , nothing can spell them and find them out but faith alone ; they are ours onely by revelation ; as good goe about to fore-see future contingents , as to finde out any thing as touching Christ Iesus , except by the Word and Spirit only . Things in the morall law , finde some seeds in the light and law of nature ; but ask nature at the best as touching Christ , and the answer is , that the Gospell is foolishnesse . God to be made man , by dying , to conquer death , to rise , and not rot in the grave , and for manhood , to put it selfe for the maine of heaven & happinesse , on one who 〈◊〉 as the worst of the three , was crucified betwixt two theeves , these are things impossible and incredible to flesh and bloud to beleeve . Now here is a field yeelding a world of perplexities to the disputer , and therefore our only course must be , to become fooles in our selves , that we may be wise in Christ , to rely only on the Word of God , to find out our Christ in the word , to circumcise the eyes of reason ; it is faith must doe it , I shall lose my selfe except I put my selfe upon , It is written . Say , though I cannot finde a reason of things beleeved , as touching Christ Iesus , yet I doe finde a reason of my beleeving them , and that is , because I finde it so in the Word : I must live and dye by the booke , the Bible must carry it . How do I know that there is any such thing as sin , but because it is written ; I must then passe my soule upon it . First , that there is Christ . Secondly , that Iesus is the Christ . Thirdly , what this Christ is , and what he did and doth for the salvation of the Church . Fourthly , that hee is , my Christ , my Iesus , my Saviour : I say , I must dye upon it , because these things are in and out of the Word ; many scruples break in , but dare any man set it under his hand , that Iesus is not the Christ , that any else is the Saviour ? No. Are wee not ready when wee are at the worst ( if we be called ) to subscribe with our hands to this proposition , that Iesus borne of the Virgin Mary , was and is the Messias , the Saviour of his people . Why then , downe with all oppositions and dubitations , dash them al out of countenance with this ; I doe beleeve in Iesus Christ , because it is in the Word , the eye and hand of faith must doe it , dye with this in our mouthes ( hee is hee ) because the word saith so : and I do beleeve it the rather , because Satan and lust cannot abide to heare of it . Hold we our selves then to the letter and tenor of the Gospell , and the tentation will blow away : faith workes strongest at last , where reason is most against it , and we finde dying men doubt least of all about the Articles of Christ , and the principles of faith ; it being a received axiome in the Church of Christ , that saith workes best and clearest , when it workes alone , and it workes alone in things wherein reason saith no , but the word of God saith yea . Thus much concerning the particulars in the first Table ; now followes to bee treated of some chiefe of the second table . The thing we must begin with is , that the pangs of conscience which arise out of sinnes in the second Table , were generally greater and stronger than of the first ; and it is , because that there is lesse of the light and law of nature in us , of the worship of God , than of the duties of our neighbour ; we have here a double sting , the spirituall conscience cries , and the naturall conscience cries ; and when two come together to cry , that cry must needs bee great : it is the better to maintaine order and discipline amongst men ; that there is more of natures law in the things of men , than of God , and a greater light to discerne those than these . The world must stand and hold in some quiet , til the period of it expire , which could not be , were it not for this bond and law of nature and thus wee have it , that in weaker Christians especially , greatest troubles of mind come , from matters of the second table . And if you aske what the matters of the second table be , which doe most vex the conscience of a man , and doe prove the worst tentations ; wee answer that men are usually most disquieted which murther against the sixth , uncleannesse , against the seventh , and theft , against the eighth Commandement . Disobedience to Parents and Authority , as it is first in the second table , so caeteris paribus , it is the greatest sin and hath the sharpest punishment ; the Ravens of the Valleys shall pick out their eyes , which is never set downe for a punishment of murther it selfe ; wee read not that hee that is cholerick with his brother must dye ; but hee that , but speaketh evill of father or mother , is a man of death by the word of God : but yet these cases doe not use to stagger the conscience most , in most , be-because it is not so flat against the light of Nature , neither are they held such heynous faults amongst men , and wee use to judge too much of the greatnesse and soulenesse of sins by custome & the estimate of men , we do account those the worst sins , not ever which the Word saith are the greatest sins ; but such as amongst men in the time and place where we live , goe for the mighty sinnes , and trouble of conscience doth arise from our opinion and apprehension wee have of things , which by the way must teach us , not altogether to be led by the wrack of our conscience ; for conscience is blind in al unregenerate men , and in the best , it is in part defiled and corrupt and imperfect , and therefore it is mistaken and cannot bee our rule , and it is our sin , to set our conscience in the roome of the Word of God , when conscience speakes in the Holy Ghost and according to the word , then it must be heard , else conscience doth sometimes complaine most of some things that , are no sins at all , as we see in the Pharisie , who was troubled in minde , if hee should chance to eate with unwashen hands , and through misprision and error , they thought they did GOD good service , to kill Christ and his Apostles , and therefore we must not set up conscience too high ; put it not in Gods place but when it speakes for God and from God , and hath light enough to see what is what , then when it speakes out of the word , the conscience must bee heard ; God is greater than our heart , and therefore wee must hold to him and to his Word , which onely is his Interpreter in this world : it concludes not then simply , to say , my conscience tels me it is a sin , my conscience tels me I am not in Gods favour ; but to returne , we must know that those sins doe trouble most , which doe most disturbe the society of men , for it is the naturall conscience that gives the heaviest blow ; there is most light and sight in the natural conscience of man , in those matters which concerne humane societies of men ; and so because bloud , lust and theft do undermine the state of mankinde , and cast all into confusion : hence it is that these sins make such a cry as they doe , and that not simply , because they are the greatest that bee ; nor for that they are most against the nature or will of God , but because they doe most hurt to men , and are most against the order and governement of mankinde ; before I descend to those particulars , I would have men to aske the question , whether their trouble bee , because the tentation is bad , or base ; or bad and base both . 1. If we be troubled only because the sin is base , and brings with it , or after it , the shame of the world , than it is from sinne and pride that we are so vexed , and that is made a matter of conscience , which is wholly or chiefly a matter of self-respects ; or if it be within our selves and secret , and yet out of a conceit of our selves , wee are much afflicted that we should be haunted to doe , or drawne to act such and such vile and base corruptions or some dishonourable passions , then this is from spirituall pride , and all this is no true trouble of conscience at all ; we may know whether it be thus or not , if that other sins as grosse and great in Gods sight , which have in them or after them no shame , nature shames not at them , the world doth not cry shame of them , but ( rather as many sinnes of profit and delight ) are in credit in the world , and doe bring respect amongst men ; now if wee finde , that such sins do passe without any such trouble : the conscience saith as much as nothing , though wee be convinced that they are sins ; if thus , then the case is cleare , that it is a trouble which wee make , and not which sinne or God doth make . It is shame as shame , not sinne as sin , that doth cause all this cry ; it is not for the sin , but for the effect of sin that we thus complaine . 2 ▪ If bad and not base , whether to the face of the world or to the naturall principles which are in us , then the troubles that wee feele in the conscience are spirituall and sincere , they are for sinne as sinne , because it is naught , or rather , because it is for bidden by God ; for many things have no morall naughtinesse in them , yet are sins , because they are forbidden by God ; and if these things trouble the minde , such wounds come the right way and God will cure them : as because wee heare not the Word , receive not the Sacrament , which in the dictates of nature were no sinnes , had not Gods written law bin : In a word , when we finde that the blow our conscience doth give us , is because the fact is a fault , a thing forbidden by God : here the matter doth run right , and it is very conscience which moves in that case . 3. When bad and base , both the terror is great , and it proves an occasion of great humiliation and casting a man downe ; wee are so proud and high in our owne conceits , that base tentations which produce inward shame to the minde of a man , and if they come abroad , outward shame and scorne amongst men , doe mightily abase a man , and are an excellent cure for spirituall pride . Here wee shall finde a mixt passion working feares in the heart , and complaints in the conscience of a man ; for as the sin is bad , so it doth trouble because it threatens the wrath of God , and is accompanied many times with a fore-feeling of the wrath to come . As it is base so it doth draw over the heart and conscience of a man an inward blushing and shame ; and I may say it , that true internall shame , making the conscience red againe with blushing , testifies repentance more and rather than sorrow . A wicked man may grieve , but for this spirituall intrinsicall shame , it is not in wicked men : we must note that an outward shame is in the unregenerate , when they have sinned some sins which the world doth point at ; this is a shame before man , and there is some inward shame also , which wicked men do feele in themselves too , and that is in and for such sins as are against the law of nature ; and such conviction as generall illumination and common graces doe cause : here the heart will blush , but in such sins as are not knowne to be sins , but by the conviction of the spirit ; here to shame , to have an heart as red as fire , with a blushing before GOD , this is a good thing and proper to the godly , and it is most , when the sins are base : thinke not that there is any sin which is not base in it selfe , but to us ( and in comparison ) we use to name some speciall sins , base sins ; this is that shame Paul meanes , what fruit have you in those things wherof ye are now ashamed ? Ro. 6. 21 ▪ Yee are now , which showes that when , and whilst they were in the state of nature they were not ashamed of them : Well then , a wicked man may grieve for sin , because of the punishment feared or felt , or both , because there is wrath hanging over his head by an haire , because sins lyes at the doore ; and here are selfe-respects out of love and care to our skin , because we would not be punished here , or hereafter : but this shame is not because sin is punishable , but by reason that it is filthy , it ariseth from the turpitude of sin , and this is hearty to make a stand at sin , because it is filthy and ugly . To be ashamed of some effects of sin , as Adam in his fall , I meane at his nakednesse , is in wicked men : but to have this inward shame in the cōscience , because of the innate filthinesse and turpitude of sin ; this is not in the wicked , nor in their trouble of minde , and was not in Iudas , when I say , there is not onely griefe for sin as bad , as punishable ; as bad , respecting God , as punishable respecting our selvs , but also a shame in the mind of a man that he cannot looke up for blushing , then it is as it should be ; and the pang of conscience which comes from this sorrow and shame , is many times very great , and this is a troublesom estate while it doth last , but it is not danger ou● . To apply the three sins , I mentioned , viz. Theft , Vncleannesse , Murther , doe smite home , partly because they be bad , and partly because they be base . 1. To begin with Theft , wee must beware that wee doe not filch the worth of a penny frō any man , that which in our common notation is called theft , is more base than the great sin of Rapine , and Robery , because that in rapine there is som manhood and fortitude showed , such as it is : but in theft is nothing but a base minde ; and because the law is so strict and flat against theeving ; the name of a theefe is odious , and it doth pay our hearts home , and there is very much trouble of minde , because men doe use to spit at this sin , and the reason is , rather because it is a wrong to man , than for that it is a sinne against God : and sure wee must see that wee doe keepe cleane fingers , that by no kinde of unjust alienation , wee either take or keepe any thing from any body which in right is his ; wee all love to be truly and justly dealt with , and therefore nature it selfe , if it may bee heard speake , will cry fye and shame upon a false finger . Because then it maks a breach into the meum & tuum of m●n , which we see rather , than for that it doth make a breach in the law of GOD which wee see not ; this sinne doth clogge the consciences of men what ever the ful cause be , we finde that it doth pester the minde of man ; and the conscience , held and hampered with a clogge , is like a distempered lock which no key will open : we must therefore , to keep our conscience as free as may bee , beware that wee doe not touch that which is anothers : but if wee have , doe , or shall , what then ? We must free our mindes againe by confession to God , and restitution to men . Here wee see that a great cause why these same sins of theft do urge the conscience so much , is , because of the wrong done to men ( whom we see ) in that as soone as ever we have made restitution , the minde begins to settle , and the heart to quiet it selfe presently . I know if wee have meanes so to doe , we must give as a work of charity , to expresse our thankefulnesse to God , a largesse to the poore too , as Zachous did : but the maine thing which quiets the conscience , is to restore , which is a worke of Iustice , the other of Charity : this worke of making restitution to the party wronged , or to the poore in case of defect , that the party cannot be knowne or had , will still the Allarum which the cry of unjustice ariseth in the conscience of men . And by the way we may note , that the very cause why the other sinnes of murther and uncleannes are more dangerous to the peace of our consciences , is , because that in them there is no possible place left for restitution ( for who can restore to another their life or chastity ? ) But here , in theevery there is , and therefore there lies a faire way to hush all in this sinne which doth not in those . The summe is , take nothing from no man ; it saves a great deale of horror , if wee have , then let him that stole , repent of the sin , restore the dammage , and steale no more . 2 The next shall be murther , a sinne that makes a foule and hellish noise in the conscience , in that it deprives a man of his life , his best peece : I meane not to speak of murthering our enemies , or plaine killing any , as David did , to avoid shame or so . Tentations to this sinne , are amongst the people of God , David for one , did it for once , and it did so cast him behinde hand , that he came not to himselfe about a yeere after , and then too , by the particular strok of Nathans ministry ; hee himselfe was a Prophet and a rare Saint of God , yet he lost himselfe for a great time ; and Nathan being sent from God , was faine to goe about the bush , and at last to close with him ; and to take him as it were by the throat , and say , thou art the man ; David had his fits of minde in all this space betwixt , hee roared , hee cried , by reason of the quietnesse of his heart ; his marrow was dried within him , he was like a chip or hearth , and therefore this sin by all meanes must be avoided , and the occasions and causes of it : it springs from anger and hatred , and these irascible passions must be mortified , and to mortifie them we must deny our selves in our reason , else wee shall say , when wee are provoked and abused , that we have reason to bee angry ; and to beate downe hatred we must beware of envy . Cain killed Abel for nothing but envy ; and the Scribes and Pharisies did what they did to Christ for very envy . Downe with these burning and provoking affections , and we are safe from the sin : but the tentations to murther , which follow many of the people of God are to murther ones selfe , or ones nearest friends , as parents , wife , children ; the cause of this is diverse in selfe-murther , that which makes way for this hellish motion is discontent , arising for some sin , or from some heavy crosse ; and when we are in this case , then because wee have not faith to beleeve that it will ever be better ; and are so full of pride , that because wee cannot be as we would be , we begin to thinke it is best not to be at all : wee must then labour for faith , to beleeve that one day it will mend ; if a sin , God will forgive it , if a crosse , God will remove it , and to be content to be any thing , t is no matter what , as long as we be out of hell , and then this tentation will away : and of all , see that wee dispaire not ; for he that is once out of hope , wil desire to see the worst as soon as may be , & so leape into their own death . Hold out , be patient , waite , stand still , and fee the salvation of God ; Satan will tempt the Lord Iesus to breake his neck ; and are we better than our master ? And when Moses , Eliah , Ionas , and others of the best sort of Saints , were in a fit of discontent , and grew weary of their lives , wishing for death I doubt not but Sathan gave a push at them , to dispatch and ease themselves of the present , by cutting off their own dayes . Far be it from us then , to thinke that wee are none of the Lords , because wee are tempted or followed with such hideous tentations ; or that sure we shall at last doe it , sith we are tempted to it long and often : No , no , thousands of Saints have gone thorow this tentation ; and have happily closed their eyes in peace : our lives are not our owne , the Lord gave them and it lies not in us , to take away our owne lives from our selves ; our lives I say , are not our owne , and wee neither ought nor can without GODS permission take our lives away . Man in his life being so neere himselfe as his life is , and the consequent being of such danger , wee must trust and hope that the Lord will hold our selves in life : I meane not to give any way to any in this sin ; for though I see that many have beene weary of their lives ; yet in all the Word wee read not of any godly man or woman that ever did it : few scape the tentation that live out their time ; they are to follow Christ in that as in other tentations of Satan ; but in all the word , we read not of any of the generation of the just that ever did it : that God who kept them , will , if wee looke up to him doe as much for us . A marvellous matter it is , serving much to humble us , that men who dares not thinke of taking away the life of another , should be so pestered with impulsions to stop their owne breath ; but to settle the point , we will remove false meanes of ease , and set downe the true way to peace in this malady . 1. A false meanes is for a man to yeeld to much to feares , so as to thinke to avoid the tentation , by declining , and not by resisting ; as some dare not carry a knife about them , or when their knife is out , cast it from them , this is to yeeld too much to Satan : neither doth it helpe the matter , but rather keepe the tentation in . I will not say what may bee fit , when a man is subdued and held downe by Satan , herein weakens may dispence ; but while a man is in the conflict , this is not the way : indeed if a man have his knife about idle occasions , perhaps it may doe well to put it up , to put it out of sight , and so out of mind ; but if a man have it in his hand , about his meales , or any other good use , then to put the knife up ere one hath done , out of these feares , is to faint and come in too much to the devill ; and though one doe finde some seeming ease for the instant ; yet it is but like drinking cold Beere in the shakeing of an Ague , the disease will grow the worse after . Right so , Satan will hold on his tentations with the greater violence : the way to drive away our tentation , is to keepe our knives about us ; and when out about some good and usefull imployment , by no meanes to put them up for feare ; but to fight it out against Satan , by setting the Word and Christ against him ; and do this a while , and wee shall have peace : so others dare not come , or not abide in such or such a place , bebause there they use to be tempted to selfe-murther , but this is not the way : have we businesse there , or have we not ? If none , What make we there ? Chiefly in the night or darke ; if wee have , then go thither , stay there out our time ; the tentation wil more fright us than hurt us , and it will ere long settle us , that we shall have as much quiet there as in any roome else : some in their beds , in t●e dead time of the night are assaulted , they rise , and think that the way ; if they rise to fit themselves the better to pray , I say nothing to that , I rather commend it ; but if we rise and avoid the bed & chamber for very feare , I like it not : it never helpes , the more wee rise , the more we may , we shall never have done , rather wee shall grow worse , and the tentation will grow upon us : what then ? Lye still , looke to God , to his Word ; in any hand yeeld not to the divell ; to flye the roome , the bed , to call for candle , it is to flye from the divell ; wee must abide by it , fight it out by faith , and Satan will flye from us . God would have us stand , and it is best to beate the divell in the selfe same place where Sathan thinkes to foile us : I am at prayer by my selfe , or meditating in a secret place , within or without doores ; I am filled w th a feareful thought that sure Satan is behind mee ; what now ? Doe not flye the place , goe on , make an end , Satan cannot hurt : say , we quake every joint of us , yet hold on , quake and pray , quake and meditate , and we shall make Satan quake and flye : neither is it good to bee looking behinde one , for it is a service and kind of obeying the divell ; a man shall never have done ; but stand our ground , out-looke the divell , say I am about a lawfull worke in my right place , I will not turne my feet or face aside for all the divels in hell . Satan is the Lords enemy , and God cannot take it well , that wee should doe any thing for feare of him . Againe , I never goe over such or such a bridge , but I am tempted to cast my selfe in , and therefore I go round about ; or if I goe over the bridge , I run over , to bee on the other side quickly for very feare : alas the day , what a miserable life this is , we must not thus yeeld , but goe over , and not about ; and goe over , as we use to go on the plaine ground , and as others use to go over the same bridge ; doe thus with a constant heart , and after a time or two , we shall bee free from such horrors and feares , else we shall hang in this misery perhaps while we live , as not to dare to go over such a bridge , but wee must runne . O Cowards ! These be you think but toies ; beleeve it , there is more in it than you are aware of ; it helpes against the divell , it frees the heart of a man from a world of vexing and disquieting feares : so for our nearest and dearest friends , Satan doth sometimes push at the people of God , to lay violent hands on their wives , their children , and that in the night ; now the way to helpe all , is not to doe as some doe , to rise , to avoide the bed , the chamber , this is a kind of base fearing and yeelding to the divell ; lye still , stirre not a foote , Satan is soonest vanquished , and our hearts best eased by resisting : so for children , when wee are assaulted with such hideous tentations , many thinke to mend the matter by putting the children out of the roome , out of the house , out of sight ; this is but to shift , their their place is to be in the house and roome where we are ; it is our duty to have them much in our sight ; it doth but skin over the matter for a time to put them away : the best way is to stand to it , and beat off Satan in those tentations , our children standing by . Now here wee must beware that wee doe not entertaine a tempting conceit , as though we did not love our wives , we did not care for our children , and were with out naturall affection , because we are haunted with such monstrous motions : This proves indeed that Satans tentations are unnatural , and would produce much unnaturall effects ; this proves that Satan cannot abide , that families ( the ground-worke of all communion amongst men in Townes , and States , ) should accord and be in any peace , this proves , that if Satan might have his way , he would have us all to be as he is , but so many pititious murtherers . First , of our best friends , and then of our selves : it proves not that wee love not our friends , because of these motions ; for a man may bee often assaulted to doe himselfe harme , and yet for all that he doth love himselfe , and tender his owne good too for all that : and therefore a man may well bee a tender husband to a wife , and parent to a childe , for all these Satanicall suggestions : for let any other touch the least haire of our heads , and offer the least hurt , to the worst and least member we have , we doe startle at it ; and should any other person or thing come with any violence towards our children , we will step betwixt them and the blow , and even venter our owne lives to bee a meanes to save theirs : and wee finde that such as are vexed with such sudden motions towards their children , are yet so tender over them , that they will scarce suffer the winde to blow upon them ; and sick with them , whē they are sick , reckon of no pain , no care for them , when in any danger , which showes naturall affection to abound . A man is not to judge of the affections by the feeling motion of them , nor by the stirring of them in his bowels ; nor at all by what he feeles himselfe to bee in the tentation , but by the effects : if there bee such fruits which nothing produceth but love and affection , it is past all question that there is no such totall want and generall defect that way . We cannot abide to heare God evill spoken of , which showes that our heart is towards him , albeit for the present wee feele not our hearts and affections to move towards him , our affections are usually most deepe , when they run on without any noise ; wherefore what ever Satan puts upon us , we must hold our owne ; that for all him and his tentations , and those impulsions of Originall sin , we doe love our selves and love our second selves full dearely , and would be full loth to suffer any wrong to bee done to them . 2 The true and right meanes of helpe in these bloudy tentations are , First , to labour to bee contented with our selves , the peace wee have , the comfort wee have , the health wee have , the meanes we have , and considering what we doe deserve ; to blesse God that it is no worse with us . A cheerefull heart is not subject to such malicious motions of the divell ; he useth to worke on man whom hee takes to bee discontented . We are alone thinking on heaven by some Well-side , he seeing us alone , taking us to bee there , in some discontented moode , thrusts at us with a tentation to cast our selves into the water : here runne not away , walke on still , proceed in good meditations , thrust away these thoughts that are put in by the divell ; and know that our Originall sin is the receiver worse than the theefe . 2. Humble for that wee carry about with us , such a corrupt heart , as will on such occasions take thought of discontent ; it is our proud flesh that will not sit downe under some heavey crosse ; and because we have not al we would have , and cannot bee that wee would be , we care not to be at all : we must have as others have , else wee fall a powting presently ; we must learne to be thankfull for any life ; downe with the proud humour , bee not high minded , these thunders and lightnings of tentations are to fright us , and by such feare to bring us to walke humbly before the Lord. 3. See what sin wee live in , if in any , that is a true cause of deepe discontent : repent of that ; doe the contrary duty ; sin is the proper cause , not to the crosse which makes us weary of our lives ; Satan sets our eyes onely on the crosse , for he knowes , it is out of our reach to remove that ; but indeed it is some sinne that doth pinch us , and put a sting into the affliction , and we have it in our hands by repentance to remove the sin , and the crosse will remove it selfe : Goe to God to finde out the sinne for us , and away with that , if there bee any , and ( as when the tooth is once drawne ) we shall finde ease and peace presently ; if we bee not weary of sinne , it is but fit , wee should be made to be weary of our selves : if no sin ▪ then know , it is to humble us , and to fit us for some great peece of service that the Lord meanes to imploy us in . Waite and joyne with the tentation , to rend the heart , to bring the minde low , and then it will be gone . 4. See whether we do not abuse God and our selves in our wives and children ; perhaps , we dote upon them , make so many Gods of them ; and if so , then it is reason that they shold by this tentation be made bitter unto us ; that wee may have wives and children , as though wee had none at all ; or if otherwise we sinne against God in them o● for them , let this goe for the cause , why Satan is set on , and let on us , with such killing suggestions , that we may be corrected in the very thing wherein wee have offended . 5. That which must hit it on the head and doe the deed it selfe , is to get it off by prayer , by a fast , if need bee , and by the Word . There are some which will not off but by prayer , and fasting ; but there are none so terrible , so strong , but prayer and fasting will give us ease and comfort against them : but the matter must bee sanctified to us by the Word ; wee must bring Scripture , not reason ▪ To tell Satan or our selves of the shame , of the danger to us , to ours , will not doe the deed : that which will worke the worke , is to set the word of commandement , of promise , of the threatning against the powers of Sathan , I shall sin if I doe , I shall offend God : It is written , thou shalt not kill ; if not an enemy , then not a friend , if not a friend , then much lesse my selfe . Love to mine enemy , is the reason , why I must not murther him ; love doth begin at home , and it runs warmest in mine owne veines , in mine owne bosome , & therefore I will not lay hands on my selfe , I shall dye the death if I doe . The word and prayer will fright him away ; sin and Satan care for nothing , feare nothing but the word : they are the Ordinances and the power of God , and by his might , do extinguish all the fiery darts of the divell . 6. Never thinke of making any mends or satisfaction , by destroying ones selfe for any sin : perhaps Iudas thought by killing himselfe to make some amends for his horrible murther committed against the person and life of Christ Iesus : Satan never doth a man more hurt , than when hee comes preaching , and sets upon us with holy ends ; that because we have done this or that grand offence and abuse to God ; that therefore they are to pacifie him or to satisfie him , by sacrifising of our selves . This corrupt Divinity growes in our flesh , as we see by those , who fetch their penniworth as they thinke out of themselves , by whipping themselves : a mad part it is for a man to thinke that by committing murther , the greatest of all murthers upon himselfe , to make any an ends for their sinfull life ; and yet so foolish doth the divell make som men . Beware of this deceit , fire is not put out with fire ; no satisfaction can possibly bee made but by the bloud of the Lambe , that holy Lambe Christ Iesus : and I would have men beware how they plead for such as draw their owne bloud , because thereby they doe make way for Satan , to push hard on the consciences of weake Christians , by bearing them in hand , that they may ease themselves of some present horrors by killing themselves , and yet be saved in heaven for all that : such cases perhaps may possibly be ; but for man to pleade for such , to exempt them out of the rule , may make foule worke for Satan , to play upon the weaknesse of many poore Christians souls I know no medicine ( next to the Word and prayer ) of better use to hold such mens hands from their own lives , than feare of being damned in hell : an indirect plea it is , for any to speak for such , and full of danger ; some think thereby to ease perplexed consciences , but it is the ready way to perplex the hearts , and engulsie the soules of feeble Christians ; they doe not know , what hurt they doe to men , under this tentation to vent such unsavory Doctrine ; that a man do well for the main , for all this , that this may bee a way to heaven . As I love not , so I meane not to judge ; the way of charity , is to leave Gods secrets to himselfe ; but I urge this , that men would hold their tongues and pens as much as may be , least in thinking to doe good , they doe hurt ; and by going thus about the bush , hoping thereby to ease the hearts of men , doe mightily plague and disquiet them : for what will Satan say , dispatch man , thou maist be saved for all this ; such a learned man hath so written , hath so said . And lastly , wee must all worke it out with feare and trembling , and know that wee have no safety , no not from our selves ; but under the shadow of the Lord , wee are alwayes to stand as in his hands , and keepe our continuall acquaintance with , and dependance on God ; know that without him , we are poore weake creatures , that we cannot beare our selves ; that the greatest earthly blessing under heaven , ( life it selfe ) is quickly made a mans greatest burthen : that no man can stand before a wounded conscience , before an Angell we may stand , but wee cannot stand before him when he is angry ; that man hath no spirit , no courage in him , if God leave him to himselfe : keepe in with God and pray him to defend us from our selves . The last , is the lust of uncleannesse , which doe presse upon the conscience as much , if not more than any , because they are very sensuall and of a beastiall and brutish nature ; deprives a man not onely of religion , but of the free use of reason , are many of them committed with and upon another , and so a second person is brought within the guilt , as also by reason of the concomitant fleshly delight , for they are acted with very great willingnesse : and when many of them are done , though nature it selfe say , No to them , they are done with very much wilfullnesse : and now , where much will is , there is much guilt , where much guilt is , there is much horror : and then againe , because these lusts do pervert , the order and course of man-kinde irregulating the right succession of families ; and in the point of adultery , and that kinde of bastardy , it doth put in a strange bird to inherit the nest , and weare away the feathers , which is unspeakeable theft , and to be confessed of the adulternesse ; lest to her foule adultery she adde horrible theft that the child of a stranger carry not away the goods or lands of the family . These and many other concurrant or consequent absurde●ies doe make this sinne cry aloud ; and it hath a speciall measure and order of uncleannesse above any sinne else . All sins are uncleane , and Satan is an uncleane spirit , but there is something in it , why the Apostle is so distinct , as to call this sin above all other the lust of uncleannesse . Great care and diligence is to be used to hold these lusts off . They are in the Originall appointed to preserve the species of mankinde : and as hunger is a potent desire , it being ordained to preserve the person of man in the individuall ; so much more these motions are violent and mighty , being made to make good the succession and propagation of the whole kinde of man : mighty they are when they runne in the right channell ; but if wee suffer them to take a wrong bias , and to fall into unlawfull courses , where Sathan drives them on , how then doe they beare downe all ? And cast a man into such a subjection , and ( as I may call it ) voluntary compulsion , that the Apostle saith , such cannot cease to sin . Againe , I must borrow leave to put in this , that wee are the rather to take heed of these pollutions because when we are in once , by reason of the great sense of guilt they carry with them , in that they flie in the face of both spirituall and naturall conscience at once : they bring men to great terrors and inward horrors making men beleeve that there is no hope of such , and from thence , men run upon the rocks of selfe-murthering tentations ; and more , I think , have made themselves away out of inward feares arising from some uncleane prankes , than for any one thing else : and the cause hereof , is because that these lusts bring great shame amongst men if once out ; but the maine is , because they carry with them great inward ●●●●e , not only spirituall betwixt 〈◊〉 and ones selfe , but naturall , 〈◊〉 twixt a man and himselfe : and as wee see in those actions of this nature where they are without sin , yet there is a kind of naturall shame . And now because there is such shame of all sorts , men are wondrous loth to let any man know what the matter is that troubles them . And in tentation of selfe-killing , if a man keepe the core to himselfe , he is in great danger ; but if a man doe once out with it , after he hath beene with God , and it will not doe ; I say , if then one doe out with all , to a wise and a trusty friend , that he is in the tentation of murthering himselfe , and the cause to be some foule uncleane pollution ; why then one would wonder , upon what a sudden the heart will feele ease , and the cure is as good as done . But now because there is such shame , and we are loth to out with it , that we have beene uncleane ; and the burning fire will hardly quench except one breake up the Boile , and vent the corruption , by opening all our mind to some godly friend , upon these considerations , I propose it as an excellent peece of counsell to all , to beware of the lusts of uncleannesse ; the sin is great , the consequence greater . Moreover , this is a great matter in it too ; that we doe grow into troubles of minde for sin , according as we do apprehend them in the greatnesse of them ; and we doe conceive much of the greatnesse of sin , according as the opinion and judgement of the world goes . These are not in our apprehension ; ever the greatest sinnes , which the world saith are : but which are most out of request with the world . Now this lust of uncleannesse is a great eye-sore amongst men ; it is so rated at by many men , as though God had made but onely the seventh Commandement ; whereas covetousnesse and pride far greater sinnes in themselves ( take them precisely , ) are not so esteemed amongst men , no nor amongst common Christians . A man may goe for a great professor , and yet be extreame covetous , as we see in Iudas : but if he be a man given to uncleannesse , it is a sin so out of all credit , that a man knowne to be infected with it , cannot amongst men in their opinion goe for a professor , as some tearme themselves ; and now because the world doth hoote at this sin , wee are apt to ●ind exceedingly in our consciences ; when we are overtaken in this uncleane passion ; and to grow towards a bloudy conclusion , as though the sinne had in it that greatnesse , that there were now no hope of us . And this may well go for another usefull consideration , to move us by all meanes to keepe from the lust of uncleannesse . And lastly , the sinne many times weakens the body , and pines away that , darkens ones semes , shortens ones life , and then comes in a huge cry , that wee have rotted away our life : are guilty of hastning our own death , and much adoe there is to quiet the storme which comes in this way : Wherfore for this cause also abstain from fleshly lusts . We see then that it leaves the greater brand on the conscience , because of the dishonour and blot of this sin , as well as by reason of the dishonesty of it , as also for that there is a degree of uncleannes in this sin , over there is in any else ; which foulenesse , the heart of man doth rise against : and this cannot but touch us with some degrees of terrour also ; and that this sinne doth carry some speciall staine of dishonour with it , read it in Solamon . A wound & dishonour shall he get , and his reproch shall not be wiped away . And in Paul : Who cals chastity a mans honour ? Vpon these grounds and considerations it was that Saint Peter saith , That fleshly lusts doe warre against the soule . These are the devils Captaines , and doe ( meaning to kill us ) smite at the head , war against the soule : other lusts doe war against the soule too ; but there is some speciall matter in it , that these fleshly lusts are said to warre against the soule : shall I say , that it is , because that the other lusts doe warre as much against the graces of the soule : yet there is not any that doe war more , no , nor in some respects so much against the peace of the soule ; and therefore in Peters words we are to be beseeched ( of all lusts ) to abstaine from fleshly lusts . Wee will now enter into a particular discovery of such speciall branches as may make the matter the plainer . Lust of uncleannesse are committed either : First , with ones selfe : Secondly , with others . First , we will begin with that committed with ones selfe , which are greater in themselves , abtract them from all other circumstances than with any other ; as selfe-murther is worse than the murther of another ; so in and of it selfe , this sin is worse than of another . For the rule is , that the sin that doth breake the order of love , is the worst , love being the keeping of the Commandement : I must not defile my neighbour , because I am to love my neighbours chastity ; but I am to love my selfe and mine owne chastity , before the chastity of any else : and this is a foule sinne much against nature , and therefore the worse , for the more unnaturall the sin is , the greater the guilt is still in that respect : and whereas it is thought that there is not that wrong in it , as is in taking away the chastity of another : I urge , that there is most wrong when a man doth wrong himselfe : and as the theefe doth in the candle , so these selfe defilements doe rot and weaken the body , by the curse of God exceedingly . And ( as in all such inordinate practises ) there is a secret kinde of murther ; what , if not in the intention of the doer , yet in the condition of the thing done : God is much displeased with these kinde of sins , they are execrable in his sight , pay the conscience home when they are set before us in their true and right colours ; make people unfit for mariage without the great mercy of God ever after . I could wish people to marry on ever so poore termes , rather than to fall into such illicite , darke and abominable practises , which doe grieve the very principals of nature ; say , let the worst come that can , for outward things , it is better to beg than burne in hell ; I will trust in God , I will follow him ; he that feeds the Ravens he will provide ; I will rather bring trouble on the outward man , than on the soule : it is wisdome to look to the soule what ever becomes of the body : whatsoever comes , it cannot bee worse than sinne ; nay , whatsoever it be , it cannot bee bad with us so long as we obey . For howsoever there may bee some difference of Estates in the generall , yet sure it is , that is the best for us in the particular , which God cals us unto , there lyes our peace , our joy , our comfort . 2. With others , and here comes many kindes ; we will begin with the worst first , and that is , Beastiality , forbidden in the Word , and therefore our corrupt nature and originall sin is capable of it , and when once in too too prone unto it . The worst things , when the law of nature is suppressed yeeld strongest delight such as it is ; this must be looked unto , it turnes man into a very beast , makes a man a member of a bruite creature ; a sinne that man would soone fall into , if the Lord shold let sin and Satan alone with us ; what one man doth , that another may possibly doe , wee being all of the same masse and cloth , and that since the law was given , men have run upon this horrible abomination . Stories , and experience , and law , have shewed and doe show ; wherefore by all meanes this soule corruption must be avoided : over familiar usage of any bruite creature is to bee abhorred . And the Iewish Doctors doe charge their novices , by no meanes to feed their eyes with staring on the generation of beasts for feare of the worst . It is a pit , out of which those few that do fall into it do hardly recover : it is like a winter plague , some doe recover , but in comparison of those that perish , a poore few . 2. The next is Sodomy . Iud. v. 7. A going after strange flesh ; not onely strange in the law of God , as in fornication it is , but strange in nature : a sin to which our law of nature hath no great minde unto at first ; but if our corrupt lust , our originall sin bee let out , wee see how it carries too many after this abomination . God would never have forbidden it in the law , but that our nature is subject to it : we see how it did over-run Sodome and Gomorrah ; when it once takes , how doth the sinfull flesh of man runne after it ? Lots daughters were young , fresh , and maides too ; and yet they would not serve , they must have the men . And Ro. 1. they forsooke the naturall use of the women ; therefore it is spoken of such as had wives , else how could it bee said that they forsooke the naturall use of the women : and it is said , that such doe burne or scald , and not only men with men , working that which is unseemely , but women also : when given up to this unnaturall passe , doe as Paul said , change the naturall use into that which is against nature ; that is , so against nature , that posterity , which is natures end , is utterly lost by it : and such as are acquainted with Stories and Poets , know that this sin hath beene too much in many Nations . And many particular persons have doted wonderfully after this preposterous lust , and have taken more bruitish and hellish delight in it , than in those passions which are according to nature . This then must be avoided by all meanes , and all occasions of it warily eschewed ; he sinne is great , it is a corrupting and a rotting of the very rudiments of nature ; & in all things , looke what corrupts , the foundation and principall of things must needs be worst . The punishment was great in that utter overthrow of Sodome . In the Deluge , water from heaven drownds : here , as in their sinne , they had over-turned the law of nature : so , in their punishment , there was an inversion of the course of nature ; for not water , but fire came from heaven and burned them , whose lusts were thus set on fire of hell . It is used as a type of hell , it is a crying sin . The cry of Sodome and Gomorrah is great , Gen. 18. 20. There is no sin but hath a voice ; but this amongst many and above most other sins hath a lowd and a crying voice , it is heard to heaven , it hath a lowd mouth to accuse , which cry , is nothing else but the guilt of conscience ; and the justice of God , the conscience being full of matter , and ready to accuse , and God to heare . As a man through importunity , is drawn to execute justice against his minde , so this sin doth so put God to it , that hee must needs proceed , except we come with hearty repentance ; hee cannot res , nor be just , till hee have sorely and sharpely punished it . The thing I urge then , sith the sin and the guilt is so great , and will make such a noise in the conscience , is , by all meanes to keepe from the sin and from all spice of it , to shun all occasions of it ; to take heed of that which Quintilian puts off in a Schoole-Master ; which is , Nimium est quod intelligitur : and he is so strict this way , that he will not have bigger and lesser youths sit much together . We may see what wrought Sodome to this sin ; Idlenesse , pride , fulnesse of bread , these must be heedfully avoided : and such sins as wee read , Rom. 1. were in the justice of God punished with and by this passion of dishonour : we must be thankfull to God , for the light we have , and in some measure , walke according to the truth wee see . They made God like a foure-footed beast ; and GOD gave them up to a sin , which did abase them into a worse condition than of beasts ; and for such as are unmaried and have not the gift , and by the use of al the meanes cannot get it ; such must know , that it is better to marry than to burne : and if they will rather burne than marry , they are in a foule way to fall into this scalding sin ; which sin if they commit , brings with it a world of misery ; and after when such shall happen to marry , by the just hand of God they are suffered , for a punishment of the former wickednesse , to forsake ( as Paul saith ) the naturall use , and run into that which is unnaturall : and these are most monstrous lusts ; when all is done , by way of preparation & disposition of our hearts and thoughts , against these corruptions ; that which will save us from the staine of these filthy puddles , must be the pure and holy Word of God. Set the Word against the sin , and the sin is laid ; set the Word against Satan in this his tentation , and ●atan cannot abide by it ; Satan 〈◊〉 no more abide the light of 〈◊〉 Word , than an Owle can 〈◊〉 ●●ining of the Sun : say I 〈…〉 doe it , I may not , I 〈◊〉 , it is forbidden in such 〈◊〉 place , and againe , in such a place : It is called , not onely a sinne , but which shewes an height of sinning abomination ; both of them have committed abomination , saith the text . The punishment of it by Gods own Law , was death , no lesse than death , present death ; they shall surely bee put to death , their bloud shall bee upon them : and the law was flat and peremptory , that no Sodomite must bee amongst the sons of Israel : and in that never the like reformation , Iosiah brake downe the houses of the Sodomites which were by the house of the Lord , 2 Kings 23. 7. Asa the father , and Iehosaphat the sonne , had swept away those unclean nests in their dayes : but we see they grew on againe , till Iosiah came and made a ful purgation . These and such other places , show that this sin is strong ●●●den , and severely 〈◊〉 , to which adde the wrath 〈◊〉 God on such in hell , 1 Cor. ● . These are the best medicines that bee ; which being rightly used and applied , doe ever doe the cure . Next , to provide against the worst ; say a man be a sinner in this great wickednesse , yet he must not run away from his father , that will marre all . There be I know degrees in this sinne , but say it bee at the worst , yet there is mercy with God , repentance will make it up againe : it is good to make all hast to returne , sith lasciviousnesse is a sin which useth to seare up the conscience , till the time of reckoning for al comes ; and God doth sometimes after a while shut up his gates of mercy : and then as Chrysostome notes often , though Noah , Iob , Moses , Samuel , and Daniel , shold intercede , it would bee to no purpose . They were men of God , who in their times did by their prayers do great things and compasse marvellous matters for particular persons , for Families , for Countries ; and yet when the glasse is out , and the decree determined is past ; when the time is over wherein God may be found , their prayers for others come in too late ; it is good then to bee at it with the soonest : I meane not that ever it is too late to repent , or that if we repent , we can misse of mercy . No , no , the fountaine stands open , alwayes open in the house of David , for sin and for uncleannesse ; and this unclean person ( as Paul cals him ) if he repent , he shall finde mercy : God forbid we should have such a thought , as though this sin could staine so deepe , that the bloud of Christ could not fetch it out : our meaning is , that whilst the conscience is awake , and we have a faire offer made us , by the Word and Spirit , knocking at our hearts ; it is good wisdome to take Gods offer ; delaies be dangerous , for if we will not know the day of our visitation , God may : and what if in justice he shall refuse to give us to repent ; then let our friends move for us , God will not heare , were they as good at praying as ever Iob , Daniel , Noah , and Samuel were . Let such then who are in this offence , come in by all meanes , in all hast to the Lord ; and when the Angell moves the water , step into this Bath , this Fountaine : know that GOD would never move our hearts to repent and returne , had hee not a meaning to pardon , and to accept : as looke into the 1 Cor. 6. and there we read , that some who were thus sinfull were yet sanctified , were washed , and are now with Christ : and if they , then why not some now ? It is not to the purpose , that they were so before their callings , sith Divines do agree ; that there is no one sinne that a man may commit before his calling ; but should God leave that man to himselfe , to his lust , to Satan , he might , and would , and should , commit the same sin after : neither lies there any reason , why on our repentance , a sin done before is pardoned ; and the same sin if wee repent after , must stand unpardonable : or that a man may repent , of a sin done before ones conversion , and not repent of the same sin after : adde but this , that the sin committed before , is in it selfe greater , than the same sin committed after ; for before it is done with a full swing , saving that perhaps , the law of nature and in-bred modesty , doth at the first make some recoile ; but after calling , there being some seeds at least of grace in the wil , there is some inward opposition made ; it is not done without some saying , nay , in the law of their minde , and so the sin is the lesser . Now if repentance could doe it at first , when the sin was greater ; can wee question , whether repentance doth fetch it off , when the sin is lesser ? Indeed , if no repentance , no healing , no not of the least knowne sin ; but if we repent , all our Divinity lies upon it , that such shall bee pardoned ; and that God hath not peremptorily bound himselfe , to deny repentance unto life to any sinner , except the blasphemer against the Holy Ghost ; is point agreed on , in our Schooles and Pulpits . Indeed , if such as are in this foule fault doe finde , that it workes a stupifying , that it seares , takes away , the inward power of discerning things , that are not convenient , deadens our tast ; if such finde that their inward touch-stone hath now lost its vertue , the danger is a great deale the greater ; because such having little or no feeling of their estate are not as yet in the way to repentance : but if such finde it a fiery dart , burning like any poyson , working a world of troubles in the minde , and a fearefull consternation in the conscience ; then there is the more hope , that true humiliation and mercy is not far off : such have a faculty in them , which will worke out of their feares a desire to be eased ; and if once upon sight of the promises , they conceive hope of mercy , they are in a faire way to repent of their wickednesse : and that God who hath made tender of his mercy to worse than Sodomites , will receive those to favour upon true sorrow for what is past , and stedfast resolution to doe so no more , for the time to come . And here I will leave this uncomfortable argument , wishing all who meane not ( say they do scape hell ) to carry the smoke of this sinne to their graves , to flye from it . Now because I said , that when in committing a sinne the conscience is against it , the sin is the lesse ; I will not conceale , what a late Divine saith ; that the sin is the greater when it is done , when the conscience doth say no : for saith he , if this were any signe of a mans having grace , that in acting his sin , he feeles a moving within , against those sinnes he doth doe : it would follow , that great sinners , aye , all sinners might perswade themselves , that their estate were good , because there is a con-flicting against vices , out of the principles of natures light ; which are in the brests more or lesse of all men living ; that in an unregenerate man , sins against the naturall conscience are the worse even in that respect , because he doth them against his conscience is most true : We must then say , that when the sin is done against the voice of the conscience , sometimes it makes the sinne the lesse , sometimes the worse : If we , take part with the sinne against the conscience , are angry that our conscience would not let us take that fill of Delight , and content in committing the sinne , and are not willing that conscience should say any thing unto us when we have done , here the sin is much the worse , because it was done against conscience : but now if we take part with the voice within , and are heartily sorry that the temptation and our passion meeting together , doe beare downe the power of our conscience , and doe what wee can , to take part with the reluctation , while it , is a doing ; and when it is done , nothing in the world troubles us so much , as that wee did not give way to the act of conscience , and keepe from the sinne ; and doe joyne with our conscience against our lust , and are putting more strength into the power of grace and conscience against another time . In this case when wee take part with the conscience against the sinne , it makes the sinne the lesser , which the ungodly never doe ; but doe joyne with the sinne against the conscience , and for inward combates , there are some in the unregenerate where no grace is ; betwixt originall sinne and other habituall lusts and the Law of Nature , but not with such sinnes , as nothing saith are sinnes , but the Word and Spirit of GOD. In unnaturall Lusts , wee grant there is some strife in some , yea , in most unregenerate men ; but in other more spirituall sinnes , there neither is , nor can bee that civill warre within , because there is not a power of grace to make the resistance : how-ever , the wicked doe take part with Lust , even against the Law and rules of Nature ; which circumstance doth aggravate thei● sinnes : but of the difference betwixt the combate , which is onely in the good , and that combate , which is also in the bad , there is enough and enough said by Divines to Satisfie any man : and in this point , all care must bee used to keepe off unnaturall passions : the sting of conscience is great , the cure is hard , and so much the more difficul●● because , what for the danger , and what for the shame of them , men cannot be easily brought to make their minde knowne to any man ; which gives the greatest advantage to Satan to worke his will upon us : but if any be overtaken , in any hand let him send up to God ; and in case GOD put him off , out with it to some spirituall man , who must and will , and as God shall be pleased to blesse his labours , shall restore him with the Spirit of meekenesse . Next wee are to looke over those which are naturall ; called naturall , because that nature hath an end in them : for though the wrong way in unlawfull lust , yet they tend to the propagation and continuation of mankinde : and first for such as are single , then for such as are married . 1. Such are single ; if God give them by the use of his meanes the gift , let them keepe themselves so , if they be wise : if not , then marry , and so marry , that they attaine a principall end of marriage . Paul gives wise councell to Parents , that they suffer not their Virgins to passe the flower of their youth ; his meaning is , when they have need of , and a minde unto that estate : else hee tels us what is best , and here many of our Gentry are too blame , who keepe not their younger sonnes so much from marriage , but they doe post and thrust their daughters on this estate , albeit they have no minde or need , which is a misery ; as to bee made to eat when one is not an hungred : avoid all extreames , and when God and Nature call , goe on in any hand , and that in time , and not stay till the Lusts of youth , which mariage is to cure , be past : have the house first all on a light fire , and then goe about to quench it ; whereas mariage is ordained to prevent & kill the lusts of youth : and know that if wee bee about to provide for our children ; then in hope that ere long it will be had , children will containe and hold in the better , ( as Chrysostome observes ; ) but in case that they see that we make no hast , take no care , they will marry themselves , or else ease themselves by some such ungodly courses . The counsell then is , to make all good hast to enter them into this estate in fit time ; and in the Interim , to maintaine their naturall modesty , and spirituall chastity all wee can : speake not an immodest word , looke not an immodest looke , use not any light action in their presence . A Roman was degraded for that he did but kisse his own wife before his children ; & the ancient Christian was very curious and dainty this way : their order was , that men and maides sate so at Church , that one did not , nor could not , see one another ; the women-kind had their vailes : And in the East Churches , I am sure Virgins and Maids , were not used to come at mariages ; we cannot doe too much this way ; and many take such liberty before , that after mariage they do rue it all dayes of their lives . Many stay to provide a rich match , till it be too late ; for all the while the streame is dammed up with untempered morter , it doth and will rage the more , and a vent one way or other , it will and must have : and hence wee see , that such as are kept from that estate by a kinde of force , are the worst that way that bee this day in the world ; as your Iesuits , Fryers , & Nuns . It is our corrupt humor , to bee strongest in our passions , where wee are denied ; and a wound bound up & not healed , ranckles worse than if it were open : which made the Apostle to call that Doctrine ( which forbids mairage and gave not the gift ) the Doctrine of devils ; sith it puts a man upon a necessity of sinning a sin , and so foule a sin as uncleannesse , and for want of a naturall streame to run over , into unnaturall practises , which doe carry a man and woman much beyond the line , and put him far and far from God. And this makes way for some complaint against widdowes states , which in some chiefly of the younger sort , must needs prove a practise of devils in the Apostles sense , because it doth thrust some women into a necessity of sinning . The Apostle doth counsel the younger widdowes to marry , to beare children ; else saith he , they will not , onely they may , but they will marry and wax wanton against Christ . All that is said is , that these widdowes may mend it & marry if they will ; but it is hard for women to turne themselves out of house and all , rather than sin : and if they have nothing , who will have them as things goe now . Indeed amongst the Iewes , where they gave money for their wives , this exception would bee of some force ; but now amongst us , where mony makes the match , they may sit and fry long enough , ere any will make suite unto them to marry them , when they must on their mariage bee outed of all . What ever they thinke they may bee able to doe while the husband is alive ; yet when the man is dead , the widdow is in danger to sing another song : we care not much for that wee may and must have , but when it is denied us , and wee are tied from it ; then as in the Gospell , they told it abroad the rather , because Christ bid them tell no body ; so the passions of women will rage the more , because now they must not marry ; and a young widdow will bee lesse able to containe and bee chast then when shee was a Virgin. They urge that it is covenient , they so remaine , to bring up their children ; but a curse is like to follow that condition , wherein is a needs-must sin , and all to breed up children : that estate of life is fittest for a woman to live in to breed up children , wherein she is most free to serve God , and is most of all preserved from sin . And we see widdowes that have children and stand free , will tell you that they marry , to have one to helpe them to bring up their children and the sons will stand in more awe of their father-inlaw than of a woman their mother ; and we doe see , that men doe use to take as great care for their wives former children , as tho they were their owne : and when two have a joint care , it is better than if one only ; and a womans care and power is never the lesse when she hath one in commission with her to help her . A little matter in the taker wold help al to turn a widdows estate into a life ; and it were nothing in the setter to suffer such as they see have or are like to have need to marry . Please God and please all ; I know now and then , a booty comes in to suffer such to marry ; but of all inconveniencies , sinne is the worst , there lies the mischiefe . Many do sin for want of the medicine , and he doth best , who frees his manner most from sin ; neither will they live ever the longer , because they doe marry : the times of men and women are defined by the Lord , longer they cannot live , sooner they shall not dye : I will not deny , but want this way , may and doth in some bodies breed diseases , as both Physitians and Philosophers teaco : but I hope no man hath this in his head , to bar widdowes from their necessary liberty to marry when they will in the Lord , a purpose to kill them up with discontent , or to cast them into any diseases . I would I could perswade men to consider the matter , and make their case their owne ; and then say , whether setting aside all opinion of merit and supererogation , the case of a Nun bee not easier , who is cloistered up from having to be amongst men , than of a widdow in a widdowes estate : whose life is to be up and down in the world , and have much society where men are ; and yet must not bee maried , except some one will come and have her with nothing . Examples of any that have so done are so rare , that in my experience I never knew any . 2. Next when we are to enter our selves and ours into mariage , we must see to the chiefe and the principall end , which is ( as the state of man is since the fall ) to keep a man chast : he that maks mariage to be the meanes in his intention to make him rich , maries in the flesh , and not in the Lord , hee cannot with any face invite the Lord to the wedding ; Mammon , not the Lord , doth lead the Bride to Church ; the Apostle saith , it is not good for a man to touch a woman , but yet saith he , to avoid fornication : he saith not , to pay debts , to get money , to make one rich ; let every man have his owne wife : but to avoid fornication , Matrimony then was ordained , to make men and keepe men chast , and not to make men rich . And we doe finde , that many of those who marry to bee rich , which is their end , and have rich widdowes too ; after mariage , doe attaine neither their owne end , nor Gods : marry , and after are neither rich nor chast ; and then they fall upon mariage , with many heavy complaints and cries , and that if there bee any hell above ground , it is in mariage . We must then be before hand , and marry so seasonably for time , and so wisely & proportionably for age and other convenient circumstances , that it may preserve our chastity . It is too late to bring water when the house is burnt : as soone as the sparkes arise and it begin to grow toward burning , and we see the smoke up , goe to Physick ; there must be no time of lusting , what ever there bee of woing : many complaine of too much trouble in that estate , because they bring sin with them thither : there bee too many who are afraid to marry , but not to sin , and at last , when it is heard , late marry they doe , and rue it all daies of their lives : did we conceive , what the horror of uncleannesse is like to be , and that there is in the sinne of fornication , a staine above other sins , that it makes ones body the member of an harlot ; it doth defile the soule , as in their manner all sins do : it doth defile the body in making it an actor in the sin , as many other sins doth : it doth abuse the body , in making it the member of an harlot , which no other sin but the sin of uncleannesse doth and this will presse hard on the conscience , when time shall serve , that in sinning this sin , the body is thus made the member of a strumpet . 3. When entred into the estate , we must be convinced of the greatnesse and foulnesse of the sin of adultery ; it gives a deadly blow to the 〈◊〉 it selfe ; it is cried out of exceedingly in the Word , it cuts a-sunder the sinews of families ; we must judge of it by the Word , not by the world . Once ( I am sure ) amongst the Papists it was placed among the lesser sinnes , and because too many every where stand guiltie of this sin ; the world hath not a right ●●dgement of this sinne ; it doth corrupt the mind of a man , and takes away the use of the power and faculty of discerning : it brought Salomon the Wise , to run into all idolatry against common sense . And Sampson the strong , ( made Iudge of Israel , by a miracle from the Lord , and therefore no foole , ) though he knew that the harlot would betray him ; yet when he had once tasted of it , hee did so lose his right wits , that for his heart he could not forbeare : we must not then thinke of this sinne as the world doth , but as the LORD doth ; wee see , customs takes away 〈◊〉 and judging exactly of any sin in the very Church it selfe , and that a non after Christ , we find that by reason of use the Christian Gentiles held fornication to be scarce a sin , as we may see in that Synode in the Acts ; and the second Chapter of the Revelations , a tricke of youth it was counted , and is amongst too many , but for a tricke of youth , ye for such tricks , God the just will damne men in hell , unlesse they repent . In 1 Cor. 6. 9 , 10. we reade , that fornicators ( as distinct from adulterers , ) and adulterers , shal not inherit the kingdom of God : and againe , fornicators & adulterers , though men doe not as they should , yet God wil judge . Yea , but say a man lye in the least knowne sinne that is , he must not inherit the kingdome of heaven : and therefore this is no argument to prove these sins to be great , because they keepe out of heaven . But these sins are named above others , to shew that a man cannot be fornicator or adulterer and be in Christ . A common practicer of those sinnes one cannot be , but he must and shall allow them , they are of that nature that they will lord it where they be : but other lesser infirmities a man may practice them commonly , and yet not allow them , and so notwithstanding bee in Christ Iesus . These then be sins , whose ordinary use cannot stand with grace , nor is compatible with ones being in Christ , and by that meanes they are said to barre out of heaven ( over lesser and smaller thoughts ) and thus the argument is good and firme , hence to prove them to be great sins ; what then love cannot doe , let fear doe , for God doth puni●● these sins with a chiefly : see this in Peter , The Lord knoweth how to preserve the unjust to the day of judgement to bee punished but chiefly them that walke after the flesh in the lusts of uncleannesse . Being convinced of the hainousnesse of this crime ; the next is , that the mariage-bed must with all care be preserved in all purity ; the tentation is strong to fornication , stronger to adultery ; for the worser a sin is , the stronger is the impulsion of Originall lust unto it : and Satan is more eager to make men adulterers after , than fornicators before : but here is the difference , that ( as I shewed before ) except a man hath the gift ; hee that will not take Gods medicine and marry , let him doe what he can , use any , use all other meanes , yet he hath no promise it shal do : but when married , use the meanes , and we have a promise , and an assurance that we shall be kept undefiled , let sin and Satan doe their worst . The chiefe and necessary meanes to maintaine conjugall chastitie , is for such to-love one another ; it is not the having , but the loving of a yoake-fellow which doth keepe us cleane and chast . 2. To keepe in with God in other matters : for that man , with whom the Lord is angrie , for some other former matter , shall fall into the hands of a filthy woman . We must not then by lying and living in any other crime , give God cause to give us over unto this sinfull sinne . 3. Such must be chast betwixt themselves ; beware of excesse and defect ; Divines t●ll of excesse , but if there be too much , there may be too little , else what meanes that phrase of S. Paul , lest Satan tempt you for your incontinencie : there must bee quenching , nor provoking of lust ; raging lust is a great enemie to love , and it is raging , and is loth to be contented with one ; and if not with one , then indeed and upon the matter with none . Dalliances are forbidden : First , words and talke full of obscenity betwixt them two is not lawfull , they must not by words corrupt one anothers chastitie : worse than to taint the chastitie of a stanger for that here is , or ought to be most love . What if no body be by , yet God is by , and chastity the honour and honesty of the estate is by . Secondly , the eyes must be pure and chaste ; else the next will be , that the eyes of such will be full of adultery , it crosseth the end of matrimony , which is not to fire , but to extinguish lust . I have read , that it is against the Law of Nature , for one , without necessary cause to see his owne nakednesse ; but what ever credit we give to the judgement of men , we have it in the Word , that Adam and Eve , when there was no living creature by ; the very instinct of nature did teach them to make coverings to hide their nakednesse , from the sight one of another : this I am sure , that the Lord doth use to correct such intemperate couses and practises , with strong and vexing tentations , after strange flesh , this is the ordinary effect of this abuse ; and they who shall avoid such irregular prankes , shall finde a sweet enjoyment one of another , and true affections stirred up with more naturall delight and heavenly content . Isaac . I know , sported with his wife , but it was , no body being by ; and what if it were such , that the King who over-saw all , knew thereby that shee was his wife , yet it was ; in all modesty , for no d●lliance nor sporting , is allowed to a man with another woman : this sporting did discover to an heathen , that hee was her husband , although he gave it out that he was her brother . But it was not of that nature we now treat of , that the Patriarches and Matriarches carried it with all possible modesty in those dayes ; we may see it cleare by the story of Iacob and Leah . Beleeve it , modesty is the best preserver of nuptiall chastity ; mariage is no stale nor cover to any uncleane and base practises ; love doth no unsightly nor unseemely thing . 4. The bed must be sanctified , and kept undefiled by the * Word and Prayer . The Word is as Divines show us , up and downe , a mighty healer of this corruption , and it stands like a strong Tower , against all these base and uncleane lusts . To the Word , there must be Prayer adjoyned , else wee rely too much on the Physick , and it is not like to doe ; and if Physicke workes not right , it makes one worse ; and so here , as we finde none so uncleane as some married people ; God must then be sent for ; to blesse the physick to the soule : other things we know , as eating and drinking must be sanctified by prayer , prayer is then rather and more to bee used here , because the passion is so strong and reason so weake : where reason is in a manner put besides its present use , there I hope prayer hath greatest place ; eating is to take away the naturall passion of hunger , and drinke , of thirst ; yet we are to pray over our meales ; but here the ordinance is to cure sin , to worke on the soule , to heale a strong corruption , which cannot usually bee done without the influence of heaven ; and thence it followes , that wee have cause to pray more in this case , than in eating and drinking : praying , I say , there ought to bee , say by way of supposition , that prayer at meat should take away ones minde to ones meate , why then wee would counsell one to pray for a blessing before-hand : so here , to pray will bring in the blessing of God , which is all in all in spirituall medicines , as this is , being , as I said , to cure the sin of the soule ; prayer will keepe men that they shall not surfet , and so come to a loathing nor fall into a defect , here must be a satisfying , as Salomon sayes , and drinking away our thirst at our owne Cesterne , lest wee hanker after a strange fountaine : prayer will make a man keepe himselfe , from all base and absurd and abusive dalliances ; it will make and keepe the bed undefiled , and encrease love and mutuall affection . Love hath a sure foundation , when it is built not on beauty or wealth , but upon prayer and grace . Satan cannot abide to see men and women in this estate , to live in quiet and love ; and this makes him to use all the art and power hee hath to trouble the waters , to blow up the affections after a wrong object ; for then when such lusts are in , love goes out : he knowes , that the droppings of love will keepe us from such immoderate desires , which makes him to goe all the wayes he can to worke , to fill the head full of surmises and jealousies , the heart full of extravagant lusts , and all to marre the harmony , which ought to be betwixt couples : the house , the towne , is out of quie● , when such are out of love ; all which cals upon such as are married to be as watchfull and carefull , to keepe all right , to remember that it is the convenant of the Lord , that it is not made by man but by the Lord ; all covenants else that are lawfull are a far off , the covenant of the Lord and done in his sight : but here the Lord is a party and God hath a speciall hand in this bargaine ; and he sees , as within book , quite ●hor●w , and is acquainted with all our thoughts a far off ▪ wherefore wee must in thought , in word and in deed , keepe close to the party , the Lord hath bound us unto , and wherein we have entred into bond to the Lord for our faithfulnesse : such then must be a covering to one anothers eyes , else the heart will not stand cleane , and the meanes before prescribed , and other both naturall and morall directions , which wee finde up and downe in Writers , must be used with all care and conscience , and much diligence , and all little enough : our nature is catching this way , and once in , it is not so easie to come off , but rather to runne in this case further and further off , or else grow into discontents , pangs of conscience , terrours of heart , inward gripings ; out of which if wee come the right way , it must bee with much bitternesse , after we have waded first 〈◊〉 a kinde of purgatory : if we never claw off those gripings the , right way then such run into a seared conscience , or which is worse , breake prison and thrust themselves out of this world the quite contrary way . I meane now to grow towards a conclusion , and the rest shall be taken up in some directions . 1. To prevent these Lusts . 2. To helpe against the two effects of these lusts , viz. 1. Horrour of the tentation . 2. The deadly blowes of senselessenesse which they give . First , for such as are young : these are called the lusts of youth ; they are most strong in youth , and come on worst there : because that their affections are strong , their judgements weake , and youth do conceit that they may take some liberty this way , and no man must aske them why they doe so . They must be exhorted to flye the lusts of youth , Timothy was young in age , but old in conditions ; a very true penitentiary , a drinker of water , a very weak crazie body , a great pains-taker , a man fuller of grace than ordinary , being an extraordinarie Officer in the Church ; and yet Paul cals upon him being young 〈◊〉 what , onely to avoid ? No ; what , to runne ? No , but fly from the lusts of youth , make all post-haste away from them . If Timothy , such a chast and chastened peece as he was , had need of such a warning-peece , then all youth have great need , not to come neere the doore of her house , as Salomon doth advise his young Saint . Secondly , such as are old must not crie holy-day , and thinke that no danger lyes this way : alas the day , age will kill no sinne , it is Christ and grace onely that can cure any 〈◊〉 there were a sinne 〈…〉 ; whereof in all , 〈…〉 if this bee found , that age doth kill it in some : such then as are in yeares , must not cast away their weapon , but walke in feare and care this way , yea , though they bee good people . I know the body is then frigid ; and there is not that stirring with that strength : but if Satan come and blow the coales , there will rise a great flame , a mighty burning : an old house will fire quickly , and so will old people , if they let Satan alone . Iob was not young , and married hee was too , when he said , he made a covenant with his eyes , taking bonds of his senses that he would not bee catched with a maid ; and maides are more inductive this way , than such as are married . Iob , not such a man in the whole world againe , a chast man , a married man , one that had children , and now some what in yeares , and yet you see his ●are and circumspection this way . No man must then thinke to walke at large , because hee hath the remedy , and is now growing towards his last declension . Saint Hierome saith , that his face was pale with fasting , that his body was cold , his flesh halfe dead already ; yet he complaines , that in his witheted carcase the flames of lust did boile , and that his minde was inflamed , and even all in a scalding f●●e with fleshly desires , and old hee was also ; and therefore we see in the best men that be , age of it selfe is no priviledge ; none must dare to heare himselfe bold on his age : Satan can helpe an old man and woman to a wanton eye , to a young tooth ; sin is not so much in the act as in the affection , it 〈◊〉 in the root : and GOD will suffer such 〈◊〉 one to fall into burning passions , that by his 〈◊〉 experience he may learne to know , that sinne is properly and immediately in the soule , and the soule growes not old ; that grace , not age , must be the death of sin : now an old man to fall into the passions and lusts of youth is monstrous , and proves almost uncurable . To see an old man covetous , is no such strange sight , but to see him lascivious is a great eye-sore ; as to see an old man to be affected with the Gowte and Stone , the diseases of age is not so much , but to see an old body to bee taken with the diseases of youth , is a strange sight , and proves most dangerous ; as to have the small-pox , the wormes , and other diseases of children ; so in his soule , to finde an old body wantonly given , to be carried away with affections of uncleannesse , which are properly and commonly the lusts of youth , is dangerous : I wish then old people to keepe off , and not to thrust themselves upon the fire , relying too much on their age : yea , say that a man hath passed over his youth , with some freedome this way , and it may be , hath not felt himselfe much given after this veine , yet he were best see that he hang not loose when he comes to yeares , for wee have the confession of a most strict and godly man , Gregory Nazianzen by name , who having in his fresh and younger time , carried a good hand over these lusts , when old and even done , he cries out that hee was haunted and pestered most miserably with them . And David a better man than he , yet it was in the afternoone of his age , that hee fell into adultery . And when Salomon was old , saith the Text , hee doted on an our-landish woman : how comes ●his ? Like enough , because men being young feare themselves , when old , they thinke the worst is past , trust too much to the advantage of the body , lye not in their armour , have not their weapons ready , and then Satan is too hard for them . 2. When old , then men are subject to much spirituall pride , and that perhaps , because they stood so free from this sinne , as though they had beene somewhat in themselves ; and now to cure that spirituall sicknesse , this base tentation is suffered to molest them . 3. If they had beene thus set upon , when hot and young and full of sap , with such strong motions this way , like enough they should and would have sunke and yeelded : and GOD will have such know by their owne feeling , what these lusts meane ; wherefore that they may not receive that hurt by the temptation and impulsion , they have their hands full of them when old and cold , who did scape them , when greene and young . However , I wish both young and old , by all meanes to beware of this Snake . Thirdly , whether they be , or bee not given to this sinne , yet care must be used , to be as much as we can out of the way , when the tentation doth come ; such as are much given to this sinne have cause to looke round about them , because Satan hath such a potent friend in their bosome , hee holds a side and a faction in the hearts of such . This sinne is a sinne which is much drawne out by the temper of the bodie , it holds more of the body than any ; as we see it shewes not it selfe , till the body comes to such an age : it may rather than any be called a bodily sinne ; if then wee finde that by the constitution and graine of the body , as also by sinister education , or otherwise the minde and heart runne much or more than ordinary this way : such must be at it day and night , to keepe the occasion away all they can ; to keep themselves away , not to bee within ( as it were ) when Satan comes , to call in for all the helpe they can , to put the matter into Gods hands , to weaken the corruption , to breake the blow of the tentation , or else mightily to strengthen us ; as knowing that such walke in the midst of dangers , and by care and feare and other meanes , it is brought to passe , that such as have most inclination to uncleannesse , prove the chastest of all . That is not properly chastity , when a man hath no minde at all , but frigidity . If but a little by reason of his temper , he may thanke his body : but when a man feeles raging lusts , and yet by resisting , by chastising his body , by praying , fasting , by following God in the use of his remedies , by begging chastity from heaven , gets power and strength that is the chast man. There is no lust so hotte and violent , but Gods medicines being rightly applied will coole and heale . And now , for such as are not very violent that way , by reason of education , being ever kept under the wing , or of complexion , or because as yet by the providence of God have not beene much tempted ; such are apt to fall , because they doe not suspect themselves , care not to goe armed because they dreame of little or no danger : now here Satan hath great advantage , for bee the inclination this way with the least ; yet if wee beare our selves bold , and Satan bee let to have his way , he will make a mountaine of a mole-hill , and bring men to a miserable passe with scalding affections , let him ( the Devill ) have leave to blow the fire , and then ( in respect of this sin ) the most naturally chast men in the world , shall have cause enough to crie out , O wretched man that I am . Such then as 〈◊〉 no great matter this way , must yet be wise , and keepe watch and ward , not thrust themselves upon the Devils dangers , least they smart for it . 4 Both old and young , single , and married , more or lesse addicted to these passions . All I say , all are to see that they take these caveats . 1 Religious people must take heed one of another . Many when they meet thinke no hurt when they come nigh one another , but are the worse one for another ere they part : it is no hard matter for Sathan to turne religious affections into carnall : we see in the Elements that are Symbolicall and agree in one quality the transmutation is easie , as of water into aire , because both agree in moisture , so here because some men and some women beare a deere affection and love one to another ; there lyes danger , lest Satan cause it to degenerate into fleshly lust . This caveat is in Paul , Rebuke the younger women as Sisters , with all purity , 1 Tim. 5. 2. So that a mortified Timothy had need see to it , that when hee is to rebuke young godly women , he doe it , not with some onely , but with all purity and chastity , for feare of the worst . 2. Care must be had of such as are our kindred in the flesh ; the sin is incest , and being great : our Originall sin , when once the vaile of modestie is downe , and the wall that nature makes broken , then , I say , our corrupt flesh growes even mad after this sin , as in Amnon with Thamar . The change is easie , from naturall love to carnall . Againe , such as are neere in bloud , thinke they may make bold one with another , and many times feare nothing till they are caught , ere they once dreame of it ; and then the world takes no notice to see men and women who are of alliance ( any thing neere ) to toy and sport one with another , to bee together and alone too , which proves but a cloake for most abhominable incest : I could therefore desire such to see to themselvs , and beware of the least motions and occasions of this foule vice . The like for affinity , I propose it to men , not to come to neere the daughters of their wives by a former husband , nor the sisters of their wives , nor women to be too bold with the sons of their husbands by a former wife , nor with the brothers of their husbands , least too much of the affection hee beares to his wife fals on his wives sister . Satan can turne hands here ere wee thinke of it , and make carnall lust out of that love , which we beare to our wives kindred . Ad but this , that the daughter or sister of the wife carries many times the proportion of the wife , and out of that , the divell can suck much poyson ; to draw the man to dote on the sister or daughter of his wife ; as on his wives picture , till it goe so far that all is too little for the sister , nothing but bitternesse left for the wife ; and what tentations of uxoricide and the like , Satan can destill out of these base and monstrous births , I leave it to others to judge . 3. Great heed is to be taken of such as are under our power , as of man-servants and maid-servants , and the rather if they be comely , they are in our way every day , come neere our persons , and Satan useth to tempt on both sides the hedge if hee can . See this in Iosephs Mistris , hee was a servant in the house , gave her no occasion , onely she let her eyes fix on his person , he being a very proper young man and a little and a little , she was overtaken and went so far , that no bonds of modesty could hold her in ; and when Ioseph had got off from her , the Text saith , he came no more where shee was . The occasion must be put a way in al these tentations what ever we doe . Many think they must get the conquest , and yet keepe the occasions by them still : No , Iosephs mistris was to put away Ioseph ; had he beene a better man , a better servant than he was : Satan coozens us out of all cry in this , when he beares us in hand that it is no conquest except we do beat away the tentation , and yet keep the occasion by us : for he knowes that ordinarily , we neither can nor shall get the victory , except we do put away the occasions from us , when it is such a thing , or such a person , as may lawfully be removed : God will not remove the tentation , except we doe remove the occasion ; to pray that it may away , and yet keepe ( Ioseph ) with us , is all one , as though we should hold our finger in the fire , and pray to God it should not burne . It is not enough to say , that the fault is not in Ioseph , hee doth not entice ; for if Satan and corruption entice the mistris to Ioseph by the eye , Ioseph must bee put out of sight , and Ioseph if possibly and lawfully hee may , must remove himselfe too , else in ordinary course the cure will not be done ; and when we have another , and the fire take there too , that person must bee done away also , and so on till at last the conflict will cease , and the victory will come : it is not enough when once caught , to turne the eye away : but the object of the eye must bee out of sight , that it may be out of mind and then when another comes , be before hand , prevent the cunning of Sathan by keeping the eye off . Iob as honest and as chast a man as lived , yet he did make a covenant with his eyes , that hee would not thinke on a maid ; by the course of the letter he shold have said , that hee made a covenant with his eyes , that hee should not looke on a maid ; but in stead of saying looke , hee saith thinke , because ●ooking usually brings thinking , and thinking , worse . A maid hath an inclination in it in one sense , and a cut loafe a covered cup carries strong poyson in it in another sense ; whether maid or maried , hee doth best who binds his eyes from such looking , that he be not overtaken , and when the fire is once in , he doth next best , who puts the object out of sight and out of mind . Some cry out on their eyes , and doth even wish their eyes out , and in this sense they may as well wish their hands off , their feet off , their eares off , and member after member til al were off , this is but to complain of God who made us these mēbers and senses : this is not the way , it doth not please God , and were it as we wish , it would not please us ; for were we blinde , all would bee one as long as the fire is unquenched within , and our passions are suffered to bee up . Wee know what Christ saith , I pray not that thou shouldst take them out of this world , but that thou wouldst sanctifie them through thy truth : so we are not to wish our eyes out , but our sin out ; and to pray him to sanctifie our hearts and eyes by his truth ; and then away out of doores with that which wee ( being led by our lust ) have made the object and occasion , and it will mend and grow better . It is true , that if the object be removed , the tentation for the time may cease , and no victory ; as keepe a Sow from mire in a Meddow , and the Sow wallowes not , take away the Load-stone , and the Iron moves not : here is no reall change , the intention of the minde is not changed , nor the affection of the heart neither . Such have a minde and a desire to the old lust still ; but if a man can remove the occasion of his owne proper motion , not another take it away , but hee himselfe put it away ; not be kept from it , but keepe ones selfe of ones owne will from it ; this is from grace and here is a victory . Vse these and the like means and hold on for a competent time in using of them , and wee shal conquer , the tentation must and will away : Dis-may not , though the conquest come not presently : what ? Give over because the physick doth not heale at once taking ? Be out of heart because all is not done in a day ? It is not so easie to untie a knot in a silken thread ; the conscience is of a fine spinning , and knots knit there , and such as have bin long a knitting too , will not bee undone on a sudden : have patience , give it time and now some and then some , Gods medicines will heale ; and when wee finde the cure done , and wee get some strength of grace , by all meanes remember to be thankefull , lest the tentation come againe , and bring seven worse than its selfe . But what if the ease I finde , be onely , because sin and Satan in skill doe cease to tempt : if so , then our danger remaines , we keepe our weapon about us , wee may know , if it be onely a ceasing to tempt , and the lust is onely for a time asleepe . First , if it bee done without using GODS meanes in Gods feare . Secondly , if we finde that the lust is only left not hated , but if the sinne be hated , then it is more than a bare ceasing from the sinne : for Satan forbearing ; and sinne sleeping cannot bring us to an hatred of the sinne : I speake not onely of a disapproving of the sin , for so a civill man may doe ; and because it did molest us , we may thence be brought to a dislike of it ; but if wee finde that we can hate it , this proves that there is grace in us , a divine nature which is contrary to that lust : and that chastity is now in the place of the tentation , and this cannot come onely from Satans ceasing and forbearing . To cease is but a negative thing , but chastitie is a positive qualitie ; which meere negative ceasing and giving over to solicite and tempt , can never worke in us . Thus when our chast affections are had out of the fire , and we have attained this power by spirituall meanes used , and waiting upon God for the successe . Dispute nor , say , I have gotten the victory , and the God of heaven hath eased mee of the vexation , given mee a chast minde to my content and my comfort : with body and soule both , wee must exceedingly rejoyce in this vertue . It is a grace which doth not onely sanctifie , but grace and beautifie us : all the paint in the world cannot cast such a shining vernish on the very body of a man , as chastitie doth . Thus much to shew the readie way , how to prevent the tentation of lust and uncleannesse . The last of all , is in a word to helpe us out , in case wee doe goe too far , we must take heed of both the extreames . 1. That we doe not run upon the Rocks of Despaire ; there is nothing got by discouragement , during the time of huge and mightie terrors : it may bee wee shall have no minde nor heart to tamper with those lusts againe , but yet for other sinnes , every way worse , worse to God , and worse to us ; we lye all open to them , when we are in great dejection , as Discontent , Distrust , a secret rising against God , Vnthankefulnesse , A finding fault with all that God either saith or doth , No care of the Word , to reckon no other of the Scripture , than of our very Neck-verse , and a world of mischiefes more , which are the greatest sinnes : indeed in these occasions wee are very apt to fall off from Gods mercie , to frie in hellish sorrow : no sins doe so fire the conscience of a man , as these lusts of uncleannesse doe ; they stare in our faces , looke upon our consciences , as it were , with the eyes of so many devils : and in this respect wee must take great heed that wee be not quite out of heart ; when a man is past hope , hee is in his own sense past grace ; and when a man is made a terrour to himselfe , great danger is at hand ; and therefore when frights doe come , and such doe finde themselves too to apt to joyne with the motion to despaire ; looke upon Gods love , beare up in an apprehension and application of his mercie . Looke upon instances in the Word , of better men than wee are , who in the same or the like have seene a good end of all , and are now with the Lord. 2. The other extreame is to grow senselesse , to be past feeling ; wee are apt in these cases to feele too much or too little ; for if our terrours overcome us , wee despaire , if wee overcome them by faith , wee take comfort , if wee put them off by the flesh ; we grow secure , and it is common out of great feares to runne into great want of feeling , and so we finde it in the Apostle , that lasciviousnesse breeds in us a senselesnesse , it feares up the conscience , and such come to be past feeling . To open this , there is a partiall want of feeling , when wee commit sinnes and aile nothing in some particulars . Thus wee finde that otherwise good people , breake out into excesses in buying and selling , doe they care not what in matters of profit and feele nothing ; the conscience sees all , saith nothing , or as good as nothing : one would wonder how men can sell day , ( I speake not against giving day , but selling of it , ) let out their money to use , hoard up corne , directly against the Word of God in the very letter , make up some peeces of workes on the Lords day , are told of it in the ministry , and yet nothing come of it ; why ? Because custome in them and in others hath taken away their feeling : covetousnesse hath made them in most matters of commodity to bee past feeling , yet this is but partiall ; we meane not to say that those allow those sins , for the point is , that though the Word be plaine , yet custome doth so dazle their eyes , that they cannot in the particulars see the right : so David and Salomon did multiply wives against that Text , Deut. 17. 17. The like did the Patriarches for Polygamie . And the beleeving Gentiles saw not single fornication to be more than a thing indifferent , Act. 15. 20. 21 , 25. Rev. 2. 15. 20. Yet this fornication is forbidden in the Word . So great is the force of custome : But should these men meddle halfe so much in forbidden lusts of uncleannesse : oh what pangs rise in their conscience , they feele it with a witnesse : But now the passions of lasciviousnesse , when once men have broken thorow the terrours of it , which usually come first ; then they bring a man to a total senselesnesse to be past feeling , not only in these and the like affections , but in all universally to make conscience of nothing , to commit any sinnes that comes to hand with all greedinesse , devoure any thing , like some stomackes , and be never troubled with it : it is so sensuall a sinne and gives such a blow to the naturall conscience too , that like a sound knocke on the head , it takes away all sense and feeling ; let Satan propose what he will , nothing comes amisse ; for this sinne of uncleannesse fights against both light of nature and grace , and if the naturall conscience speake and wee will not heare , and the spirituall conscience crie , and we will not hearken ; the conscience will grow speechlesse , and speake no more : and hence it is that such as come to a custome in some covetous practises ▪ are past feeling in some things for some time , but such as come to a custome in the lust of uncleannesse are soone made to be past feeling simply and totally , scruple at nothing whatsoever . Sith then the danger is as great as a seared conscience comes to , such as have broken the peace with God , must returne and make all haste to * repentance ; the crie is so great and the sight of it is so odious , and the sense of it is so grievous at first , and so palpable , that we may with the more ease come to repent . It is a sinne that doth convince it selfe to bee a sinne , ( till a man hath lost his judgement and his spirituall taste , ) while it is a doing , the judgement cries shame , and there is little to doe , because our worke lyes in a manner onely with our affection , whereas many passions of anger , and pride , and covetousnesse are such , that the offender is long ere hee can bee brought to see the thing to be a sin , the fact to be a fault . But in pollutions of uncleannesse they are so direct against the principles of reason , and so flat against al shew of Religion , that they carry their conviction in their mouthes , which makes the heart the more ready to entertaine the work of repentance unto life . Iudah repented , David repented , Lot repented , and so did Thamar , and so did others , and they were taken into speciall favour and honour , as we see them upon record in the first of Matthew . Those sinnes which much humble , doe much honour ; none humble more than such base lusts : David died in honour , Mary Magdalen is in great honourin the Church of God ; Christ to comfort and honour her , appeared first and foremost to her , what ever heales the soule heales the name . repentance doth both . The truth of our repentance wil best appeare ; if wee goe away as Iudah did and doe so no more , come not neere the garment spotted with the flesh ; affections of another nature are more apt to bring a relapse than these passions , they leave such a sting and sent behind them , goe away ( but with a smart , ) have such a tast , and are such a base sight that few relapse ; such as are by Gods mercy cured of these diseases , are commonly ever after very chast , Become as children in all purity and chastity : when wee fetch out a great staine , the cloth is after whiter than ordinary , and so after this staining sin is washed away : such must be very holy , passing chast ; beware of the least sparke of sin : this is the meaning of that of Iohn the Baptist , Bring forth fruits meet or worthy of repentance : how worthy of repentance ? It is that when a man hath beene at it in the worke of repentance ; his workes and deeds must afterwards be better than ordinary ; hee must looke like a true penitent , that as a Physitian can judge by the colour of the face that his patient is recovered , so must our workes shine and carry such a lustre and colour with them , that one of skill may read it as written in our faces , that there is amendment of life , that now all is well and sound within . And say by intemperate courses , one have bin the occasion of hastning our owne end before the time . I grant that there is just cause ( as Salomon speakes ) to mourne at the last , when the flesh and the body are consumed , and we are accidentally guilty of hastening our owne death , before the time of Natures Period , but never before the time of Gods councell : mourne here & spare not , but yet not as men without hope , repentance will mend this also . First , hardly one man in a thousand , but one way or other , more or lesse , cuts off some of his dayes . Had it not bin for one thing or other , hee might have lived a day , a yeere longer ; as I thinke is plaine enough in David , who was bed-rid at or about the age his father begat him ; either nature would have lasted , or might have lasted longer in almost all , were it not for some defect , excesse , or default in our selves : and therefore this accusation lies against almost all . Secondly , this is besides a mans intention to give his yeeres to the cruell . The Libidinous intention is to satisfie this sin in the lusts thereof ; in that there is withall a waste of the radicall moysture , and thereby a cutting off of his dayes ; this is by accident only , and a consequent of the thing done , not a thing meant by the door . Thirdly , sith repentance heales the pollution intended by the offender , it is against Religion & reason both , to question whether it will heale the cōsequent consumption not intended . Amen . OF VSURY . Nehemiah 5. 11. Restore to them even th●● 〈◊〉 , their Lands , thei●●●●e-yards , their Olive 〈…〉 and their houses ; also the hundred part of the Money , the Wine , and the Oile , that yee exact of them . THE matter here is a case of Restitution , of Lands , & Monies gotten frō the poore by usury , so our last translation reades it , Ver. 7. The Hebrew is Burden , because usury is a great burthen , and carries an heavy weight with it . The hundred part of the money , is meant either of the yeare & then it is but one in the hundred ; or of the moneth , as some thinke then , it is twelve in the hundred . We see that covetousnesse is rightly tearmed , the roote of all evill , & of al wrongs and evill dealings ; ( besides other sins ) else it could not bee imagined , that in their bondage the Iewes should thus have grated one upon another . The place , the time , the scandall , besides , the expresse law of God , one would have thought , shold have made them forbeare : but a covetous heart cannot hold ; he cares more for money , than all reports of God and man. The next thing of note is , that what comes in by usury ( aswell as by other extortion ) must ordinarily be restored out of hand ( even this day ; ) it is not safe to give the heart of man time in any sin , but of all , not in this wilely sin of covetousnesse : if ever Satan bee a fox and a serpent , it is here ; give him but a space to play , and angle a little with our hearts , with this sin of worldlinesse , & he will quickly catch us with a golden hook . It is great wisdome to be present , the wit of man will distinguish else , and creepe out by one evasion or other ; we are too apt to be pleased with any leafe , and shift to beare our selves in hand that we may lawfully continue in such practises , as feed this greedy humour , this eating Wolfe : doe it then while it is called to day , doe it now , lest our hearts deceive us , and wee deceive our hearts , and so we doe it never . Delayes are ever dangerous , but in nothing like as in getting out of the hands of sin , but of no sin , so as to get out of the snare of this sinne of covetousnesse . The last thing is , that Vsurers are bound by the Law of God to make restitution . What ever comes in this way , comes in at the wrong doore , and it must out againe : If the conscience be not ●eared , it makes it sick againe ; there is paine , there is no quiet , till the conscience take a vomit and up comes all : We use to Saint the man , who doth but give over this golden trade of usury , but the truth is , that such come but halfe way : our repentance is not thorow , our sorrow comes not home , except ( as it is here ) we doe restore . When we leave the practise of usury , we doe not properly leave the sin ( as sin ) except wee restore and turne the stolne dog home againe : when we have not wherwithall , there necessity hath no law . The King of heaven must and will lose & will part with his right , where nothing is to be had , and there the will doth stand for the deed ; but where there is no such answer ( that wee cannot ) but we see that we ought , wee have wherewithall and ( will not ) here I say it is right and reason , that the Lord should make use of his authority , and use us according to law and justice . Now as this act of restitution secures our hearts , so that the bels ring not backwards in our consciences within ; in like manner it makes much for the safety of our estate without : it sets a marke upon our goods , and they are safe thereby under the Kings Seale ; whereas a little of these ill-gotten profits , like fellons goods , endanger all ; a little you know , brings all the rest into the tenure of the Crowne , and all must bee as it were in capite : I am certaine , that a golden wedge will fire all the rest of the stuffe ; and therefore hee that hath been or is an Vsurer , he must leave his usury and make all well by restitution , as hee meanes good to his soule , as he intends safety to his estate ; and it is his happinesse that his sin lies in such a thing , wherein he may make restitution , and lick the parties wronged whole againe : this makes the conscience quiet , helpes us to peace , when as in murders , adulteries , in such and some other the like sins , where there is no place left for restitution ; an hard matter it is , to set such in comfort , when once the conscience fals a complaining : but here , let the conscience accuse at the worst , yet as it is a sinne , godly sorrow makes all well , and as it is a wrong , repaire is made by restoring ; repenting takes up the matter as it is to God , restoring helpes & heales all , as it is to men . The most that can be said is , that the Vsury-taker paies the use willingly : and where a man parts with his money willingly , restitution is not of force . Iudas might have retained the money , with the good content of the Priest , who gave it willingly , yet hee did restore it and was bound to doe it : and were this good Divinity , then a great deale of that which comes in by bribery , and dicery may bee lawfully and comfortably kept . Then I say , that though it bee not against the will of the borrower that the Vsurer keepe the use , yet it should bee : what if hee thinke that to take use be no sin in the Vsurer ? What if he bee not convinced , that the fact of the Vsurer herein is a fault ; in this case , he may be willing , he should keepe it for want of true light and sound judgement : wheras were he aware of what is truth , that the Vsurer had no right to take it , he would withall thinke , that the Vsurer hath no reason to keepe it ; and this kinde of willingnesse is an interpretative unwillingnes . And lastly , I say , that he seemes many times to be willing , because hee cannot tell how to helpe it : the Travellor gives his purse to the theefe , because hee cannot doe otherwise , or at least dares not ; and there is a morall necessity which is of force , to cause a man to pay use , and to shew a contentednesse , that the Vsurer should hold it when he hath it , because of great inconveniencies , in that he else cannot have money to serve his need against another time ; this is a mixt act of willingnesse , which is construed to be naturally , done unwillingly , but willingly accidentally . All this is grounded on the law of God , which makes usury a sin , and a sinne against justice too . Zacheus did offer to restore that which hee did fetch in by forged cavillation , he might like enough have kept it , and no man have thought much of it ; it was gotten by sin and restore he would ; and what the Vsurer takes is his by sinne , and restore he must . The Law , I know , permitted it to the Iewes , to the stranger , what of that ? It followes the rather that it is of it selfe a sin , because permission is of sins , not of duties ; but the thing I say is , there was a law to kill the Canaanite , and yet I hope , that killing was not murther ; no more was that usury to them a sin . The Law doth urge it most , that it be not done to the poore : was it not because the Iewes were then too noble and generous to goe a borrowing , except it were the poorer sort ? What , should the Law then forbid that to bee done by rich men , which most rich men never did ? but after wee have prohibitions , plenty that are indefinite ; we are forbidden , wee must not rob the poore , because hee is poore : good sport for theeves , if therefore it may bee thought to follow , that it is a lawfull matter to rob the rich : neither can the law against usury be thought to be a judiciall law of Moses , for such lawes ( as such ) are knowne only by some intelligence from the bookes of Moses ; but Heathens of all sorts , who never once heard of Moses's writings , have with one voice cryed sinne upon usury , and shame upon Vsurers , Poets , Orators , Historians , Philosophers , all . They have condemned this sin by the instinct and light of nature , and therefore it could not be a politicall law of Moses . Besides , we have it forbidden in the New Testament , whē judicials were out of date ; lend , saith the LORD IESUS , looking for nothing againe . Question is made , whether children bee bound to restore that which their Parents have gotten by use upon use , and left unto them . The negative seemes to bee affirmed by a most holy man ; but my thinkes , reason would that we say , such goods should be restored , though not we , but our predecessors , have gotten them unlawfully ; the saddle is anothers still in equity and conscience , and it ought to bee set on the right horse : meere possession cannot give us a right title to that , which in truth & Coram Deo is anothers . And what if the property be altered , yet that makes nothing against restitution , sith a child is bound ( by the grant of all ) to restore the price now in his hands , of any thing his father first stole , and then turned into money . Restitution is to be in the very kinde if that may bee ; if not , then in that which is answerable and equivalent . The Schooles are divided in setting downe the reason of restitution , one side will have it to be because the Vsurer is a dammage to the borrower : the other sort with whom I joyne , say that it is , because by usury there is no true title ( Iure Divino ) no not in justice , to that which comes in that way ; and ( sith this is the truth ) I conclude and say , that the child is bound to make restitution , because his father hath conveyed that to him which never was his fathers right , and therefore cannot be the sonnes : some cases may free the child , which also would have freed the father , as when it is not in his power , hath not the ability to doe it , and the like ; but in ordinary course it is not his owne , it is anothers , and by that reason he is not to keepe it , but to restore it . Papists teach us , that in case a man be in very necessity when he t●kes use , and makes profit by his money , yet if after this , necessity cease , he is not bound to make restitution when hee hath wherewithall , and this necessity they stretch and will have reach to his estate . A large field for a man to lose his conscience in : for when will a man say that he is not in some necessity , in respect of his estate and condition ; and when will hee bee out of need to beare up his port ? Men will make necessities enough , might this goe for good doctrine . But dangerous it is , and the ground of it is most false : for ( say they ) by the law of nature all things are common , ( mine & thine ) came in after by law positive . Now say they , necessity dispenseth with all positive lawes , and makes the goods of another mine , and mine againe his ; and so they say , that when a man to fill up his necessities , doth gaine by use from another , indeed and in right it is but his owne , because then and in that case all things are common , & no man is after bound to restore that , which when he tooke it , was but his own . Write ( false ) upon these conclusions , for the truth is , that meere necessity of a mans person doth not take away propriety ; in great extremity for a man to take this or that , which is anothers , is to lay hands on that which is not ones owne : what ever it should have beene , had not Adam fallen , I enquire not ; but since Adams fall , there is such a propriety of Meum & Tuum , that no necessity , bee it never so urgent , can dissolve . Tully resolves the case thus , that say a man bee on the point to starve , yet rather than hee should take the least matter from another , he should rather famish , it being better to dye the death , than to violate any man for ones owne cause . Erasmus doth descant on this quid●●y of the Schooles , what ( saith he merrily and truly ) is not theft , theft in case of necessity , nay , though one do it with a minde to make it good again ? say one must lose his life if hee doe not perjure himselfe , and beare false witnesse , doth that necessity make it no sin ? say one by committing adultery without offering violence to the person of the adulteresse , may save his owne life , doth the necessity of saving ones life make adultery lawfull now ? Put the case ( saith he ) that a man must dye or tell a lye , is it not a sinne in this case of necessity to lye ? If then meere personall necessity doth not dispence with these Commandements , Thou shalt not lye , Not beare false witnesse , Not commit adultery : what colour of truth can there bee in this , to affirme that any necessity whatsoever can make that law to be no law , when he saith , Thou shalt not steale . If necessity cannot make an others wife at my command ; no more can necessity make an others goods mine owne . Gods Ten lawes are in the substance of them , the very lawes of nature : and by the Decalogue , there is in all cases of necessity still a propriety of goods ; the argument in Melancthon is firme . The eight Commandement is a naturall law , it stands Iure Divino ; but by the eighth Commandement there is established a distinction between mine and thine , & so it concludes strongly , that propriety of things is not by law positive , but by law Divine and naturall . Moreover if that community of things were a law of nature , it had bin immutable , and al things shold and ought to be common in all times and cases . Neither can any man shew , why the eighth Commandement being a law of nature , should be subject to be dispensed , with by cases of necessity any more than any other , or al the ten Commandements . Al the rest stand firme in the body of thē against all necessities whatsoever and therefore this . Next , we prove our case out of the Word . There is a stealing for need ( saith Salomon , ) but if this be so , that need maks all things common , there can bee no stealing for need , sith in cases of necessity , what ever a man takes to supply his need , he takes but his owne , say they . I am sorry then , that any Protestant should write and print that in this case , necessity taketh away all reason of sinning . This is but to close with Bellarmine , as though now in extreame necessity it were ( alienated ) no longer . The onely objection worth the answering , is from Mat. 12 1. where we read , that the Disciples being an hungred , did pluck and eate the eares of c●rne , and that therefore ( they doing well in it ) it is a lawfull thing to take that which is anothers in case of necessity . The answer is , that this was not done by thē on this ground , because necessity tooke away propriety , but because it was their owne , they tooke by the gift of God , who is the right & chiefe owner of all the creatures in the World. In Deut. 23. 25. God had given them a warrant so to doe in the Land of Canaan , and that things were not then made common by necessity it is plaine , by the words which follow in that very text , ( But thou shalt not move a sickle unto thy neighbours standing corn ; which might have been done without offence to GOD , or wrong to man ; if this were true , which Iesuites teach ; that in point of necessity , not onely in respect of one person , but also in respect of ones condition , nothing is any mans , but all things are every mans : for the case may bee , that a man and his family may be cast upon extreame need , that a sickle put in his neighbours corne , will not supply the hunger of him and his , so much as the plucking the eares of corne did stay the stomacks and the hunger of the Disciples ; and yet I think that it was never held but as a thing forbidden to the Iewes by that law , for a man in never so great necessity to put his sickle in his neighbours corne , and that a Iew was rather to famish than so to doe : which shewes the little truth that is in that assertion , that necessity maks things common amongst men . The Disciples did it , because they had warrant and leave from God , who was the owner of that corne , and the law of God was on their side . And for our times , I doubt not but it is lawfull for one to pluck an apple , or to take an eare or so , of corne and eate it , not only for ones very need , but for ones delight and content . The equity of that judiciall law of Moses , saith somewhat , but my ground is , because a man in such cases hath an implicite and tacite consent ; the owner sometimes is by when we pluck plums and apples or so , and wee never aske him leave though he looke on , and in this case , hee that saith not no , saith yea : and say he be absent , and we know not who is the owner neither : yet I thinke this lawfull , because we have an interpretative consent ; wee have a morall perswasion , that were the owner by , hee would give us leave to pluck an eare , to catch a peare , with heart and good will ; which motion being in the heart of man , doth free him from any theft ; and also wee see it a ( common ) matter : which ordinarinesse of the thing helpes to make this good , that there is in all men a kinde of consent and leave , vertually given to all passengers ; and the like to pluck an eare , an apple , or apples , a plum , a peare , or so : and this is warrant enough if it bee not abused , to save the conscience of a man harmelesse , against that law of God : Thou shalt not steale ; here is no stealing , because here is a kinde of consent of the owner , though not actuall , yet vertuall and implicite : and such a tacite consent is enough , whether the fact be done before the owners face , or behind his back . Againe , if need did make things so far forth common as might satisfie our need ; then where no need is , we sin if we pluck a peare or so : but wee may lawfully doe it onely for delight , so also were this new Divinity right : in case of need , wee might satisfie our soule even against the consent of the owner , he flatly forbidding us ; for in their sense ( who thus teach ) wee take but our owne , all which is false ; wherefore we must rather speake with the truth , and say , that not only for need , but for our very delight in the owners absence ( in case he directly forbid us not ) wee may ( I say ) lawfully pluck an ●are of corne or so , by vertue of a common supposed consent ( intimated in the equity of that law of Moses ) which in such cases doth run thorow the veines of all mankinde . Lastly , I conceive this matter to bee put past al peradventure , by the very law of God once in force amongst the Iewes : commanding the theefe stealing for very need , to make restitution to the forth and fifth , and in a case to the seventh degree ; and if , selling all to his very shirt would not make up the summe , then by law hee was to bee sold and lose his liberty , to make restitution for the principall ( not for the over-plus ) of his theft . Now this Law of God had gone against sense : if need did dispence with propriety , and give a right and title to so much of ones neighbours substance as would serve to satisfie ones want : for I hope , reason it selfe is flat against it , that a man should be thus bound to make restitution for taking that which ( by their Doctrine ) is his owne ; Aye , common understanding it selfe at the first sight is against it , that a man , can be said to steale his owne , can stand bound by Gods law , thus to restore his owne : and therefore to returne home again , I conclude and say , that our main point doth stand free and firme , viz. That albeit in case of need ( as of some Orphans ) a man take use , yet hee is to make restitution : sith usury in the law of God & of conscience , carries a false finger : need is no salve , it onely excuseth á Tanto , neither can the Iesuits or any else make any sound proofe to the contrary . FINIS . Notes, typically marginal, from the original text Notes for div A17936-e150 a 1 Sam. 2. 30. b Mat. 5. 19. Prius actionem posuit mox Doctrinam . Chrysost . Hem. 72. ad Pop. Antioch . c Luke 1. 79. d 1 Tim. 31. Iam. 5. 20. e Mat. 5. 14. f Isa . 55. 2. g Iohn 6. 55. h Luke 10. 18 ▪ i Luke 10 ▪ 20. k Iob 1. 7. 1 Pet. 5. 8. l 2 Tim. 2. 19. m Iob. 10. 29. n vers . 28. o Luke . 22. 31. * Iam. 2. 19. p Matth. 4. 9. * Luke 16. 11. q Heb. 5. 14. r 2 Cor. 12. 7. ſ Ephes . 6. 12. t 1 Cor ▪ 15 ▪ 32. u Ephes . 6. 12. * Ephes . ● . 10. x Prov. 1● . 25. y 2 Cor. 10. 5. z Rom. 16. 23. a 3 Ioh. 2. Notes for div A17936-e560 Cedren . 2 Pet. 1. 4. Rom. 16. 20. Domine , quis vadet l●●ueos isto ●●nultos 〈◊〉 videat istos , & 〈◊〉 vid● iistos , nis● 〈◊〉 illuminaveris ●●mine 〈◊〉 ipse enim pater ten●●●●rum 〈◊〉 queo● sous abscondit . Soliloq . cap. 16. Which goeth under Augustines name , Tome 9. Notes for div A17936-e4200 Diaboli hoc opus est ut faciat ●●ultos potius & corpus , & D●um , & proximum , quam corruptum animum accusare , ne scîli●cet , inventa peccandi cousa a malorum radice liberentur . Chrys . in 1 Cor. 6. Hom. 17. Roff : art . 39. Contra. Luth. Sandf . De Dese : l. 3. Sect. 96. Iude v. 6. Vid. Scot. Collat. 5. Censur . Remonst : in ca. 7. Becan . Sum. part . 2. c. 9. q. 6. concl . 6. Aquin . 2. 2. q. 24 , art . 10. Bradward . Sum. contr . Pelag. l. 2. c. 9. a Phil. 1. 19. 1 Pet. 2. 11. Rom. 7. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non friglde repugnat . Pro. 20. 27 ▪ Zu●res Opuse . 8. l. 3. c. 4. ●●m . 1. VVard . Grat. Discrim . Summ. part 2. tract . 2. cap. 9. q. 3. & 8. Psal . 45. ● a Voluntate Adae . In sent . Lib. 2. Dist . 41. 4. 2. q. 1. in Resoint , Psal . 51. 5. Aliquid dicitur voluntarium quia estab aliquo potente prohibere , non tamen prohibente , hic primus motus dicitur esse voluntarius . Bonav . l. 2. D. 41. Dub. 3. Semper in tentatione carnis est aliquis consensus . Durand . li. 2. Dist . 21. q. 1. Num. 11. Scot. l 3. Di● 34. Sect. Ad. arg . Absolute nullus vitiose agit , nisi ex deliberatione — Intelligere enim propter quod agit est deliberare , quasi imperceptibiliter deliberat propter promtitudinem in Syllogizando practice . Moulin . Anat . Armin. ca. 8. VVotton on Ioh. pag. 146. Can. relict . part . 4. That which Iames here cals Lust , Paul Rom. 7. 8. names it sin , sin taking occasion by that Commandement . Praeelectio videtur esse maxime propria virtutis : & Iudicare mores magis , quam Actiones , Arist . Eth. l. 2. c. 2. The affirmative of the tenth Commandement is such a contentation with our owne estate , as not to desire ought of our neighbours ; no not for our mony without his free consent : to love our neighbour for degree fully as ones selfe , vid. Sum. of Divin . published by Mr. Downam . lib. 1. c. 14. Hic ( id est precepto 20. ) non prohibetur Ancilla pro usu concubinae & usu voluntatis , quia sic prohibetur prohibitione qua prohibetur concupiscentia carnis , sed quantum ad servilem actum , & usum utilitatis , Azmand De Bello visu tract . 2. cap. 128. vid. Bonav . in 3. Sent. 14. Dub. 1. Inimicos ulcisci potius quam illis reconciliari honestum censetur , Arist . Rhet-lib . 1. cap. 9. Homo saepe non potest apprehendere ver itatem quia illa sequitur quibus est assuetus educa ti enim in scriptis quae inter ipsos magni fiunt . Sic ut prae a more illarum opinionum quibus quispiam innutritus est , ab illis dimoveri nequeat . Rabbi Maimon : More Nevochim . part . 1 ▪ ca. 31. Act. 22. 3. Phil. 3. 56. Confer . c. 8. Dia 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Inest peccatum cum delectatis : regnat si consenseris , August . in Psal . 50. Iam. 1. 26 Gen. 9. 27. Pro. 13. 23 12 11. 28. 19. Pro. 26. 31 Audaciam existimo de bono divini precepti disputare , nec quia bonum est , auscultare debemus , sed quia deus praec epit , Ter●●l de poenit . Aug. Tract . 13. in Ioan. Evang. Deus neminem tentat secundum eam teutationem quae decipit . Deus neminem tentat formaliter loquendo , tentatione ad peccandum . Caiet . in Iacob . 1. vid Twisse Vindic : Grat. l. 2. Criminat . 3. Digress . 2. cap. 5. Ioh 14. 30. Pis● : & Ma●don : in lo●cum . Heb. 9. 14 ▪ Tile● . De malis Angelis . Th. 31 , 32 & de Pro. 24. Bonav . lib. 2. Dist . 8. part . 2. per. totum . Act. 5. 3. 1 Kin. 22. 22. Calvin . Instit . l. 1. c. 14 ▪ Sect. 17. Diabolum potentem ad homines sibi subdendos & in captivitate retinendos non virtus ejus facit , sed humana peccata . Mat. 12. 29 ▪ August . in Psal . 71. Rom. 5. 1. R●m . 7. 20. All c●●e used . Mat. 15. 19. Peccatum non infunditur de novo , sed elicitur & educitur de potentia peccati Originalis . Rom. 5. 12. Aquin. 1. 2. q. 82. a. 4. Scot. 4. Sentent . D. 14. q. 1. Ier. 17. 9. 2 Chro. 21. 1. Mat. 16. 23 2 Thes . 3. 2 Exod. 1. 10 The new King said , Come , let us deale wisely . Yet every oppressor is a soole , Pro. 28. 1● ▪ Isa . 1. 16. Gal. 6. 1. 2 Cor. 3. 5. Ioh. 15. 5. Non ait sine me de●iClius potestis facers : sed ait , sine me nihil potestis facere . Concil . Milevit . cap. 5. Luk. 4. 13. 1 Cor. 10. 13. a 2 Chron. c. 18. b 2 Chron. c. 16. c Mat. 16. 16. d Mat. 16. 22 , 23. Eph. 6. 4. All sins are in a sense against nature , as nature was and should be : these are so called because they are against natures law , as nature is . Vid. Aquin. in Rom. 1. Rom. 1. 26. Vid. Sclater on Rom. p. 170 , 171. Ames Theolog ▪ l. 2. c. 2 ▪ Sect. 15. This law of Nature tho it bee good in it selfe , yet in us it is no part of our Regeneration , nor of our New man. Vid. Twisse Vindie . ● lib. 3. errat 8. Sect. 11. Vid. Scla . o● Rom. 1. v. 31 Gen. 6. 5. Ps . 14 , 1. 3. Contr. Collator : c. 27. Sclat . of Tythes pag. 171 , 172 , 173 , 174. Morton Appeale l. 5 c. 17. Sect. 2. Sclat . of Tythes p. 171 , 172 , 173 , 174. Feild Appendix part 2. Sc. 6. p. 54 ▪ Vid. Harris Serm. on the Covenant . pa. 15. Rom. 1. 17. Deu. 23. 18 The price of a Dog , id est of a Buggerer . Iun. & Deodare in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocil . Psa . 14. 1. Ioh. 8. 44. Homo homini Lupus . 2 King. 8 13. Lev. 18 23 The morall law was indeed given immediately to Moses : but Moses stood as a common father , and was then and there every man representative . Maiemonid in more Nevochim , part 2. c. 33. Adrian the Emperour canonized Antinous his Catamite for a God Spartian . in Adrcano Iulian : in Caesaribus . Tertu . Apol. c. 13. The like did Alexander for his boy Ephestion . Iustin hist . l. 12. Alii morbosi vel ex consuetudine quem-ad modum pilorum evulsiones , & ungnium esus , praeterea vero Carbonum & terrae . Adhaec autem libidin●sorum concubitus cum ma●ibus : aliis enim quidem natura , aliis vero ex consuetudine contingunt utii qui assueti fuerint a pueris . Arist . Eth. l. 7. c. 5. Gen. 19. 8. 9. V. 7. Non solum jure sed natura fiet . Quod dicit mutaverunt naturalem usum ad habentes illum spectat Chrys . in loc . 1 Cor. 6. 1. Rom. 1. 29 Non dicit quoniam , a maverunt aut de●ideraunt sed exarserunt Chrys . in loc . Sueton in Neron . c. 29. Bonav●l . 2. D. 33. a. 2. q. ● . et . 2. Aq●in . in Rom. 1. Lect. 8. Dicuntur passiones , secundum quod proprie passio dicitur , ex eo quod aliud trahi●ur extra ordinem suae naturae , puta cum aqua cale●it , aut cum homo infirmatur . a Ro. 1. 24. Heb. 10. 26. Sclat in Rom. 1. 28. Aquin. in Rom. Lect. 8 Dicitur Reprobus sensus , quo aliquis reprobandum judicium habet de agendis , secundum illud , 2 Tim. 3. Homines mente corrupti , reprobi circa fidem , Cajetan . in Loc. 2 Cor. 5. 13. 5. Vid. Rittez . in Salvian . pag. 10. Artic. 36. Contra. L●ther Quast . 12. in Exod. 4. Cajetan . jentac . 8 , q. 1. De lib. Arbit . Medin . l. 3. de recta in deum fide c. By Dried . de Captiv . cap. 3. vid. Valcut . To. 2. Dis . 8. q. 3. punct . 4. 2. 2. q. 2. art 5. ad 1. Ezek. 10. 2. On Gal. V. 21. 22. Gen. 3. 5. Mar. 14. 38. Gal. 6. 1. Gen. 28. Iam. 4. 10. Deu. 8. 16. 1 Tim. 3. 6. August . in Psa . 58. Caput Omnium peccatorum superbia . Aug. tract . 25. in Ioan. Evang. De Civit. Dei. lib. 5. cap. 12. Lib. 4. in Iulian . c , 3. a Val. Mar. l. 4. 26. Lev. l. 26 b Alexan. vid Plut. in Alex. Ps . 138. 6. Phil. 2. 3. Vere existimemus aliquid occultum esse posse in alio quo no bis superior sit . Aug. 83. Quaest . q. 71 Tentari & in Tentationem non inferri non est malum imo etiam bonum est , hoc enim est probari . Aug. l. 2. de bono persev : c. 6. Non nobis exped it esse sine tentationibus , necro gemus Deum ut non tentemur , sed ut non inducamur in tentationem . Aug in Psa . 73. Greeneham . 1 Cor. 6. 8. 10. 14. 1 Tim. 6. 11. Flye these things . 2 Tim. 2. 22. Flye also youthfull lusts . Libidinem fugiendo superare . Vid. Aug. De honestate mulierum ▪ Eph. 6. 13. Iam. 4. 7. 1 Pet. 5. 9. VVhen Satan seeth his threatnings to be feared , then he terrifies more and more , such as are terrified already Luth. on Gal. Eph. 6. 14. Eph. 6. 16. In Christo tu tentaberis — Si in illo nos tenati sumus , in illo nos Diabolum superamus , Aug. in . Psa . 60. Christus Diabolum vicit & pro te vicit , & tibi vicit , & in te vicit . Aug. in Psa . 49. Rev. 2. 10. Mat. 16. 23. 1 Ioh. 5. 4. Exo. 33. 2. ver . 3. V 4. Deus iratus dioere videtur tu & populus tuus , — alioquin dixisset Tu & populus meus . Aug. Quest . 149. Super Exod. Tom. 4. Psa . 46. 1. Vid. Aug. in Loc. Phi. 4. 13 Lu. 10. 18 Ro. 16. 20. Mat. 23. 37. Aug. in Psa . 62. Iam. 4. 7. Rom. 8. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Chro. 20 20. Iohn . ● . 4. Eph. 6. 16. The weapons of our warfare are not carnall , but mighty , how ? Through God. 2 Cor. 10. 4. Iam. 3. 15. Mat. 15. 28. Eph. 3. 20. Sith wee have this in us , that if we did know them we would aske them and doe , do our diligenc to know them . Eph. 6. 16. 1 Pet. 5. 9. Iam. 4 7. Resist the divell and he will flee ● not onely run , but flye . Eph. 6. 14. Iud. 1. 6. Rom. 6. 2. Delectationes carnales nobis illicite multa suggerent , quibus non consentimus sed tamen non consentiendo contendimus , Aug. in Psa . 64. So. Isa . 26 ▪ 16. Prayer is in the Hebr● . called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est a Charme . Psa . 19. 31. Praesumptuosus peccat , non aestimando nimis misericordiam Dei : sed contemnendo justitiam ejus . Aquin. 22. q. 21. a. 2 ad . 2. Scot. l. 4. D. 22. Qua●tum ad aeternam , &c. 2. Factus est omnium reus , &c. Sic Martyr loc . com : part 2. c. 14. Sect. 7. 3. Dispositive , nam ut ais , &c. Vid. Rog : Treat . 6. c. 5. Greg. mor●lw l. 21. c. 9. Eph. 4. 23. The spirit of a thing is the quintessence of it . Marbury thus , the spirit that is the imagination of our minde . Rep. p. 20. 2 Pet. . 2. 1 And this was the last Act that David did before hee tooke his bed . 2 Sam. 24. ● Kin. 1. ● . 2 Sam. 24. 10. 1 Tim. 1. 5 Heb 12. 6. Ps . 22. 1. Ps . 30. 7. Heb. 10. 38 Psa . 143. 4. 10. Psa . 22. 1. Ps . 119. 83 Ps . 22 ▪ 17. Ioh. 20. 29. 1 Ps . 69. 3. 119. 82. 2 Ps . 73. 28. 3. Ps . 109 Ps . 32. 4. Ps . 31. 10. Rom. 4. 18. 1 Rom. 9. 8 2 Gal. 3. 29. Heb. 11. 1. Mat. 5. 4. Medieus quando aegritudine , &c. Aug. in tract . 28. in Evang. Ioan. a Zeph. 18. Isa . 15. Vid. Calv. in Zeph. 1. 8 b Vid. Leges Sumptuarias . Compta & ornata ista co njugum vita nihil differt a Tragaedorum in Scena versantium ornatu , Sic. Arist . O●con . l. 1. c. 4. Cas . Thesau . De con . l. 1. c. 4. Aug. contra Iulian. l. 5. c. 4. Field . l. 3. c. 24. Nec haec quae pa●●ris mala , &c. Aug. in Psa . 102. Damnati blasphemant Deum & in hoc peccant . Aquin. 2. 2. q. 13. 4. 2. Aquin. 2. 2. q. 13. 4. 2. 11 & supplem . 9. 98. a. 6. De ratione poenae , &c. Aquin. 2. 2. q. 94. a. 3. ad . 4. 3. m. Can. Loc. l. 2 c. 4. p. 24. Edit , Colo● . Rom. 1 24 Aug. con . Iulian . l. 5. c. 3. For this same purpose have I raised thee up that I might shew my power in thee . Rom. 9. 17. Ioh. 16. 9 2 Chro. 15. 11. Mat. 19. 11 1 Cor. 7. 7. C. Quid proposuisti . 32. qu. 7. Ambros . in 16. Luc. Necessitas illius crimen tuum . 1 Cor. 7. 37 Mat. 19. 22. Deus utitur Satana , &c. Vasq . 1. d 96 c. 10. 11. 64. Ibid. D. 99. c. 4. n. 22. & . c. 3. n. 9. Can Loc. l. 2. c. 4. ad Arg. 7. Mark. 14 68. Ego Adolescens petieram , &c. Conf. lib. 8. c. 7. Rom. 7. 25 Tentationi carnis nunquam , &c. Durand . l. 2. D. 21. q. 11. 4. Rogers Trea. 4. c. 16 Rule . 4. Ioh. 5. 14 , 15. Perk. Cas . Cons . l. a. c. 7 Bonav . l. 2. D. 11. a. 1. q. 1. ad arg . & . D. 25. q. 4. Vid Aug. de Civ . Dei. l. 1. c. 17. 18. Phi. 2. 13. Rom. 7. 18. Iam. 3. 17. Iam. 1. 5. 2 Tim. 3. 15 On Gal. Psa . 30. 18 1 Cor. 10. 13. Mat. 17. 21. Eph. 6. 17. 2 Cor. 10. 4 Gladius dicitur sermo divinus , &c Chrys . in Mat. Hom. 8. 2 Cor. 4. 4 Heb. 4. 1● . Ideo Iesus omnes has tentationes , &c. Cajetan . in Mat. 4. & Ia●ic● . in L●c. 2 Cor. 10. 4 On Gal. VVier . de praestig . Daemon . l. 5. c. 4 Phi. 2. 16. Heb. 4. 13 , 14. Omnis morbus animae habet in scripturis medicamentum suum , Aug. in Psa . 36. Ioh. 5. 39 De verb. Isaiae , vidi Dominum . Hom. 3. Gen. 2. 17. Gen. 3. 3. Parae . in Gen. 3. 3. Heb. 13. 4. Ch. 5. 16. The way to have our secrets kept , is not to keepe them but to reveale them . Vid. Hook. on Act. 2. 37 p. 243. Pro. 18. 14. Scot. Sent. l. 4. D. 17. q. 1. Aug. Conf. l. 10. c. 3. Ambro. Serm. 2. in Psa . 119. Sozom Hist . l. 7. c. 16. Ad seipsos adhibent medici ; aegroti medicos alios . Arist . polpit l. 3. c. 12. Pro. 11. 13 Epistola non ●rubescit . Cic. epist . l. 5. ep . 12. Lucceio . Percuncta ●orem fugito , nam garrulus idem est . Mor. lib. 1. Epist Pro. 11. 13 Greeneham . Cartw. in Iam. 5. v. 16 Gal. 6. 2. Iam. 5. 16. Heb. 12. 11 Chrys . in Gen 9. hom . 29. Rain . Apol. Thes . Sect. 33. Pro. 23 35 Greeneham . Rom. 7. 22 2 Cor. 4. 8. Sicut hi qui habent inclusam , &c. Orig. in Ps . 31. & . Hier. in Eccl. c. 10. Perk. Estate of a Christian Sect. 16. Pige at sane peccare rursus , &c. Tertull. de poenit . c. 7. Ge. 20. 30. Perk. Conflict of Satan with a strong Christian . Vid Perk. Cas . Consc . lib. 1. c. 11. Sect. 1 pag. 284. Latinae Edit . Prin. perpet . p. 3. 5. Vitia Ferina . Forma dat Nomen & esse . Vid. Can. Relict part . 1. Durand . l. 4. D. 17. q. 4. n. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 27. 5 Scot. 3. Sent D. 3. q. r. Sect. Dicitur communiter . Luk. 7. 47. Iude v. 4. Iam. 4. 6. Praefat. Tom. 1. German . Mar. 8. 34. 2 Cor. 12. 7. He. 11. 35 Tortured , not accepting deliverance . 1 Cor. 4. 15. Chrys . de poenit . hom . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. Bud. in Comment . Nihil sic probat spiritualem virum , &c. Aug. in Gal. 6. Rom. 12. 15. Multi homines cum a somno , &c. Aug. in Gal. 6. Gal. 6. 14. Habeat aliquis sanum olfactum animae sentit quomodo puteant peccata . Aug. in Psa . 38. 5. Luk. 4. 13. Philem. 9 Ferus . in Iob. 3. Serm 18. Lib. 2. D. 6. q. 4. Paat . 1. q. 114. art . 5. Notes for div A17936-e12910 Part II. Gen. 4. 13. Frangere dum met●it , &c. Mar. Apoph . 111. 2 Tim. 6. 12. Greeneham . Arist . Eth. l. 7. c. 6. Cum quisque Legem viribus suis , &c. Aug. Expos . proposit . ex Epist . ad Rom. 2 Cor. 12. 9. Aug. in . Psa . 31. 1 Cor 5. 1 Gal. 20. Animus qui multorum scelerum sibi conscius est , &c. Chrys . in 1 Cor. 6. Hom 17. C. 1. v. 13. Perk. Of imaginat . cap. 3. Calvin . Inst . l. 1. c. 3. Sect. 1. Clem. Alex. in Protreptico . Dici frequenter audimns O Deus . Cyprian . de Idol . vanit . Molin . D● cognit . Dei. p. 7. Psa . 10. 4. Tit. 1. 16. 2 Pet. 2. 1. 2 Tim. 3. 5 Mala & impia corsuetudo , &c. Cie . de Nat. Deor. l. 1. Iob. 2. 9. Mal. 1. 2. Deus optimus , maximus ; optimus , is before maximus . Vid. Molin . De Cognit . Dei. p. 25. 1 Tim. 1. 13. Act. 26. 11 Quo in loco a facinore abhorrebit , &c. Arist . Rhet. l. 1. c. 14. Esta bonus miles , &c. Iuven. Sat. 8 1 Tim. 1. 10. Lev. 19. 12 1 Tim. 2. 14. Eccl. 9. 2. 1 Sam. 14. 26. Ier. 10. 2. 1 Sam. 20. 15 , 16. Psa . 32. 5. Ier. 3. 12. Pro. 28. 13 Ezek. 18. Abbots ans . to Bishop . c. 1. Sect. 1. p. 995. Bonav . l. 4. D. 38. a. 1. q. 1. Resol . Fractio voti est quaedam Infidelitatis species . Aquin. 2. 2. q. 88. 3. c. Ps . 110. 3. Ps . 51. 12. Aquin. 22. q. 88. On Gal. Greentham on Psa . 119. v. 106. Quod licet ingratum est &c. Ovid Amor. lib. 2. Vid. Aquin. 2. 2. q. 35. a. 1 ad 4. Becan . Sum. tom . 2. tract . 2. c. 5. q. 5. Sect. 6. Gen. 28. 20 , 21 , 22. Gen. 32. 10 Gen. 33. Gen. 34. Gen. 34. 30 Gen. 25. 1. Non sitis p●gri ad vovendum : &c. Aug. in Psa . 75. Ps . 76. 11. Luk. 15. 7. Ma. 18. 12. Isa . 38. 3. Respicere nihilo facilius est , &c. Arist . Polit. l. 4. c. 1. 1 Kin. 11. 4. 15. 3. Eph. 2. 12. So Rom. 2 15. Paul saith , not that the Gospell , but that the worke● of the Law is written in our heart . 1 Tim. 3. 16. Mat. 11. 25. 1 Cor. 1. 20. 23. Mat. 16. 17. 1 Cor. 1. 20. 1 Cor. 3. 18. Pro. 30. 17 ▪ Mat. 15. 4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 9. 1. Mat. 15. 2. Mar. 7. 2. Ioh. 16. 2. 1 Ioh. 3. 20 ▪ Spirituall sins are not so base , as carnall sins : 1. Because they are not so common to us with Beasts . 2. Because they do not so take away the naturall use of reason . Aquin. 2. 2. q. 144. a. 2. ad . 4. m & q 142. a. 4. 0. Gen. 4. 7. Arist . Rhet. 2. c. 6. Aqui. 2. 2. q. 144. a. 2. Gen. 3. 7. Luk. 18. 13 Ps . 40. 12. Aquin. 2. 2. q. 144. ● . 2. ad ult . Furem odio habet & Sycophantam quisque Arist . Rhet. 1. c. 4. Luk. 15. 8. Eph. 4. 18. Luk. 15. 17 2 Sa. 12. 7. Ps . 32 , 4 , 5. The cure in repentance ▪ Quis homicida desperetsi in spem redditus est , &c. Aug. tract . 28. in Ioan. Evan. 1 Ioh. 3. 15. Mat. 5. 21 , 22. 1 Ioh. 3. 12. Mat. 27. 18 Ex. 14. 13 Mat. 4. 6. Ps . 119. 62 Eph. 6. 13 , 14. 1 Cor. 7. 29 Rom. 1. 16 1 King. 18 28. Givitas eum qui se ipsum necaverit mulctat . &c. Arist . Eth. l. 5. c. 11. Inter pontem & fontem miserecordia Domini . Cupidi●as si solum dixerit , &c. Arist . Eth. l. 7. c. 6. So Ioh. 8. 4. Taken in adultery in the very act . The word translated act is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id est , in the theft , perhaps to intimate the great theft which is in adultery . Mat. 12. 43 2 Pet. 2. 10 2 Pet. 2. 14 Vt merere , alvum leva . re , liberis operam dare . vid. Cic. Offic. l. 1. Pro. 5. 11. 7. 26. 31. 3 1 Pet. 2. 11. Pro. 9. 7. Pro. 6. 33. 1 Thes . 4. 3. 1 Pet. 2. 11 Aeschines Temar . chum a concione arcendum , &c. Vid. Navar. Manual . c. n. 6. So Paul , 1 Cor. 6. 18. Aggravates Fornication for that it is against our owne body . Vid. Erasm . Paraph. in 1 Cor. 6. 18. Vid. Gen. 38 ver . 9. Quisquis affectus illos frenare non potest , &c. Lact. l. 6. c. 23. Lev. 18. 23 20. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocil . Praeceperunt nobis sapientes nostri , &c. Maiemon . More nevoch . par . 3. cap. 49. Lev. 18. 22 So Iudg. 19. 22. They would rather do wickednesse on the man , than commit folly with the old mans daughter , a Virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocil . Arist . in pol lib. 2. c. 9. & Euseb . De prepar . Evan . l. 6. Athaen . l. 13 Erat justa quaedam retributio his qui naturae subverterant leges , &c. Chrys . Ser. de Adam . Sadomitis . See the phrase Luk. 17. 29. It rained , fire and brimstone , ( not water . ) Grandis peccatorum clamor est , &c Salvian . de Guber . Dei l. 1. Miserecordia mea suadet ut parcam , &c. Salvian . Ib. O fuge te tenerae pue●orum credere turbae : Nam causam justi , semper amo ris habent . Tibull : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quae qua●ti sint criminis , &c. Salvian de Guber . Dei. l. 6. 1 Cor. 7. 9. Luk. 17. 27. In the daies of Noah , saith the Text , They did eate , they drank . &c. But ver . 28. we read , That in the daies of Lot they did eate , they dranke , &c. It is not ●aid ( they maried ) in Lots dayes . Lev. 20. 13 Lev. 18. 22 Lev. 20. 13 Deu. 23. 17 1 Kin. 20. 12. 2 Kin. 22. ● . Eph. 4. 19. Ser. Ne desperamus si in bene operando tardi sumus . Et Hom. 1. m. 1 Thess . 1. Ier. 15. 1. Ezek. 14. 14 Zach. 13. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 7. 23 Isa . 1. 10. Isay 30. 21 Vnderstand all this of a conscience sanctified . So Paul stiles them , 2 Cor. 7. 1. Dow● . VVarf . p. 4. l. 2. c. 8. Sect. 3. Gal. 6. 1. 1 Cor. 7. 36 In 1 Thes . c. 4. Hom. 5. & in Gen. 35. Hom. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocil Turpe habitum erat , &c. Alex. Geneal . l. 4. c. 20. Philo. De vit . contemt . Aug. de Civ . Dei. l. 2. c. 28. Chrys . Hom 74. in Mat. Neceph . in vit . Chrys . Durant . de rit . Eccl. l. 1. c. 18. Regius Orat. Christ l. 1. c. 3. Chrys . in Coloss . 4. Hom. 12. Viduis , 1 Cor. 7. 8. Sic vocat muli●res nuptas , &c. Parae , in 1 Cor. 7 , 8 , 9. 1 Tim. 5. 14. 1 Tim. 5. 11. v. 2. Si qui impediti sunt ex nuptiis . &c. Chrys . in Hebr. Hom. 7. 1 Cor. 6. 15 Cap. Et● Clerici extra de judiciis , &c. Iac. Cujacius reprehendit in recit . posthumus ad . c. 4. 〈◊〉 clerici . Neh. 13. 2. Iudg. 16. Aliquid est dandum adolescentibus . Object . Sol. One act doth not ever denominate . 2 Pet. 2. 9 , 10. Eccl. 7. 26. Pro. 22. 14. 1 Cor. 7. 9. 2 Pet. 2. 14. Gen. 29. 25 Modestie keepes the key of Chastitie . Quod unum habebant in malis bonum , perdunt peccandi Verecundiam . Senec. de vit . Beata , cap. 12. Peribit ille cui periit pudor . Plau. in Bacch . Erubuit salv●res , Terent . Moderator cupiditatis est pudor . Cic. de Fin. l. 2. * 1 Tim. 4. 5 Pro. 5. 19. Ver. 15. Heb. 13. 4. Pro. 2. 17. Gen. 22. 26 2 Tim. 2. 22 Pro. 5. 8. Iob 31. ● . Iob 1. 8. Arist . de A●im . l. 1. c. 5. Turpe est cum aetate senueris , & defluxeris , libidinem tamen minime consenuisse . Na● . orat . 40. p. 648. Edit . ●aris . Turpe sen●lis amor . Petrarch . Epist . l. 5. Epist . 9. In Carmin . De rebus suis & de Calamit ani●● suae . 2 Sam. 11. 1 Kin. 11. 3 , 4 Neh. 13. 26. Gen. 39. 6. Gen. 39. 10w To venture on the occasion shewes there is in the heart an implicite consent to the sin , tho for the present we seem to feele the contrary . Iob 31. 1. Ioh. 17. 15. 1 Thes . 4. 4. Biblida quid refer●● ? Ovid. de Arte. Eph. 4. 13. Pro. 11. 36 * 2 Cor. 12. 21. Mat. 28. 9. Gen. 38. 26 Iud. v. 13 Mat. 3. 8. Opus Imperf . in c. 3. Mat. Hom. 3. Pro. 11. 5. Pro. 5. 9. Notes for div A17936-e18360 Vulg. & Vatabl . Vsura Geneva . Burdens , Their note is , you presse them with usury . Deodate . Gravezze His note is Le usure . Exod. 22. 25 Thou shalt not bee to him as an Vsurer Heb. Iam. 1. 26. Quid dicam de usuris quas etiam ipsae leges & judices reddi jubent . August . ep . 54. Decret . Caus . 13. q. 4. c. 11. Iob. 20. 15. Iosh . 7. 11. 24 , 25 If I have received any bribe , I will restore it , 1 Sam. 12. 3. Arist . Eth. l. 3. c. 1. Neither is there any one place giving leave to a Iew , to hire his money out to a rich foe , only to ( the Stranger . ) Luk. 6. 35. Neque enim tu eris obnoxius , quae pater quesivit iniquo forte compendio : e●si enim quae habes ex rapina collecta sunt , non tu tamen ca rapuisti . Chrys in 1 Tom. cap. 4. Hom. 12. E. contra Navarr . Manual . c. 17. n. 270. & seq . Vid. Greg. de Val. Tom 3. Dis . 5. q. 21 p●n . 3. Iure divino omnia sunt communia : &c. Aquin. 2 2 q 66. a. 7. Lumb . Sent. 14. D. 15. Ferenda est magis omnis necessitas quam perpetranda est aliqua iniquitas , Tamen aliud est de necessitate Peccare aliliud in abundantia ▪ pauper men dicus fur●um facit , ex ●macie pro●essit iniqui●as . Aug. in Psa . 73. Porsitan quispiam ●ixerit , non●●e igitur sa●iens , &c. Offic. lib. 3. Colloq . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Antiochus Seleuci filius , contrahendis incestis cum noverca nuptiis egra vissimo evásit morbo . Appian : de Bell ▪ Syriac Plut : vita Demetr . Quaest . a Paulo Ebero propos . Georgio Mullero an 1552. Vid. Sclat . in 2 Thess . c. 3. v. 12. Pro. 6. 30. And the law did count it to be done for need , though a man were able to make fourefold restitution . Ames de consc : l. 5. c. 1. Sect. 17. De matrim . lib. 1. c. 27. Exod. 22. 1. 2 Sam. 126. Pr. 6. 30 , 31. Deodate Annotat. on Pro. 6. 30 , 31. Ainsw . on Exod. 22. 3.