TO THE Religious & Worthy Mr. JOSEPH HOLDEN, OF LONDON, Gent. And my much Esteemed Friend.  
Dear & Honoured Sir;  
THE Dedication of Books unto Persons of Worth and Interest, Service and Honour, (though often abused to Vain Flattery) is of Ancient Use, and ofttimes doth Secure the same from the Euroclydons of a Censorious Age: And therefore, the Custom is not to be Despised; especially considering, that one of the 
* Luk. 1. Act. 1. 3.  Penmen of Holy Scripture hath Hallowed it by his Practice; who Inscribeth his Gospel and his Acts to Theophilus, a Person both Eminent in Religion, and 
† So much, I conceive, is intimated in that Form of Address. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Term, which is wont to be given to Persons of Honour; as Acts 24. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Acts 26. 5. In both Places we render Noble.  Dignifyed with Birth and Place; which ever since has been Imitated by the Best and Wisest of Men in all Ages: So that I shall use no further Apology on this Account.  
But the Reasons why I Address myself to You in this manner, and Prefix your Name to this Work, are many; a few whereof may not be needless here to Insert: viz. Your eximious Piety, Faithfulness and Zeal towards God; your laudable Love towards, and Tenderness of all (under what Names of Discrimination soever) that have but aliquid Christi in them, which is rare now a-days.  
Sir, I speak my Conscience, That this is as an Orient Pearl shining in your Breast; and in which lies much of your Eminency, viz. Unfeigned Love to the Brethren; which is one of those 
‖ No Man can Love Grace in another Man's Heart, but he that has Grace in his own.  Excellent Things, that accompany Salvation. And that your Love is Unfeigned, appears from the Spirituality, and the Universality of it: Your Love is Spiritual, because it is a Love for the Image of God, that is stamped on the Creature. In the next place; It is Universal, in that it extends to all Saints, as Saints, however Distinguished among us; and not making this or that Difference in Judgement a Difference in Affection, which too ofttimes is. Saintship is the Ground of your Love; and wherever you Espy it, you Like it, Love it, and Admire it, though their Errors may be many; so they be not Fundamental, and Approved. Your Faith is enough to Justify this before God, and your 
* Faith and Good Works go ●…gether, ●…ough not in the Act of ●…stifying.  Good Works enough to Justify it before Men: Of your Good Works, many poor Souls (besides God, Angels, and your own Conscience) are Witnesses of: Among whom I may well be accounted one; who am able to attest the Largeness of your Heart unto poor Christians, and the Filling-up that Relation, in which you stand; viz. Your Succouring me in my Tempted Condition; your Fervent Prayers, Set and Occasional, Solemn and Sudden, that were made with and for me; your gracious Words, feeling Expressions, pious Discourses, wholesome Admonitions, divine Cordials, 
† A Simpathizing Friend (as one says) is like a Dry House in a Wet Day.  simpathizing Epistles: And lastly, which Crowned all, was your encouraging and forwarding me in that Holy Work, and Function, where-unto God has called me; of which I must have despaired, as to all secundary Causes, and outward Instruments assisting of me, had not God stirred up your Heart towards me, on the Foresight of what I am now (through Divine Providence) arrived unto. In a word; You believed for me, what I could not believe for myself: So that my present State is an Effect of your Faith, and a Fruit of your Hope and Labour; which I desire, may be to the Glory of God, the Good of Immortal Souls, and the Fulfilling of your Expectations, which I know, are High concerning me: And well they may, because of Expense that I have put you to. Besides, Your owning 
‖ Some two or three Ministers, that violently assailed my Book, Entitled; The Young Man's Conflict w th'. & Victory over the Devil by Faith, etc. Reporting, that it was Fictitious; which, Sir, next unto God, and my own Conscience, you yourself can bear witness unto the Truth thereof; being an Eye-witness of me, when I was under the Workings of the greatest part, that I declare there. If my Method and Style, being dark and obscure, and unbeseeming the Matter declared in that Book, has offended any, I am sorry; and would not have done it, had I not in my judgement deemed it most In-offensive: However, ● hear of Good, that it has done, and that almost Daily.  of me against the furious Onset of some prejudiced * Persons, (whose Names I shall conceal for the Glory of God's Sake, and their own Reputation) that would have parted between Friend and Friend, by whispering in your Ears things of me, unbecoming them of their Place to say; especially, considering me to be a Brother, though the Younger One, and the Unworthiest of all. Yet none of these Things could bias your unbiased Disposition towards me; and by virtue of that Spirit of Discerning, which God has given you, was more able to Judge of me, than they: And therefore they could not come to a Person, with whom their Tales could be more unwelcome, than with you. Whence it is, that (notwithstanding those Jealousies, which they would have fomented) you have continued your Favour hitherto unto me.  
This, together with many other of your Favours, (which to enumerate, I know, would but disgust you) have obliged me to this unfeigned Expression of my Gratitude and Service, in what I may or can; especially, for your constant Countenance, your undeserved Bounty, and your propitious Acceptance of my poor forepast 
* A Sermon, Preached by me on Psalm. 22. v. 1.  Labours: So that, if you will but accept of this Plain and Unpolished Discourse also, it will be an Additional Favour unto all the former. My Confidence (beloved Sir) is in yourself, and not in any thing of my Style here, that may merit an Admission into the Cabinet of your more serious Thoughts; Matter and Method being both plain: Only this I can say for my Book; The Things contained in it are Weighty and High, though the Expressions are Plain and Familiar. And I know not of any thing here handled, but I first tried it by the Touchstone of the Word, and could Seal to it by my own Experience: So that what comes to the View of your Eye, will, I question not, but be approved. Some Rhetorical Flourishes, that some much use, are here wanting; yet I am almost confident, that it will prove Acceptable unto you, that be my Friend, and whose Property all along has been, to wink at small Faults▪  
This Book (I hope) though it is not set out as some are, may be useful to Christians of all sorts and sizes; viz. Babes, Little Children, Young Men, and Fathers; and I suppose, the Unconverted may find something herein to Chew also.  
When I Preached these things, it was not without good Acceptation and Success; as I have not a little Cause to presume.  
The Happiness of Believers, and the Unhappiness of Unbelievers is here opened; The Nature of True 
† One Old piece of Gold is worth a thousand New Counters; so one Old Truth of God is more worth, than a thousand New Errors.  Saving Faith is handled; justification by Faith hinted: The Potency of Christ's Intercession on the Behalf of the Elect: Believers Perseverance: Satan's Wiles Discovered: Together, with many other Useful Things; All very Material, Practical and Soul-searching.  
Now these (Good Sir) do I Present unto you; not that you needed them: For I question not, but that you have Treasured up every Thing, that may be of Excellency in this Book, long before my Time, that am but of Yesterday. My Desire is only (as in part I have said already) to express, what I would, if I could: And moreover, To let you see something, that God has done for me; and that your Endeavours have not been in vain 〈◊〉 the Lord.  
What is here, was intended you sooner; but some Emergent Occasions intervening prevented: Besides, my Design was ●…o have buried it in Oblivion; ●…ut only, that some that were Friends to it, Revived it. If this ●…ittle Spark may give Light or Heat to any Heart, I shall have my desire. What now remains (ever Honoured 
‖ 'tis not the Knowing of Truth, nor the Hearing of Truth, nor the Commending of Truth, nor the Talking of Truth; but the Indwelling of Truth in your Soul, that will keep your Judgement chaste and Sound.  Sir) but that God may Prosper you in all your lawful Undertake: That his Blessing, which alone maketh Rich, may be on your Head; and that you may see the Fruit of your Loins in a good Old Age, to ●…ample Satisfaction and Comfort. God heard your Prayers in the ●…ame Case, as he did Abraham of Old. Now Sir, you know, Mercy calls for Duty: If God h●… had an Ear to your Voice 〈◊〉 Prayer, I hope you will not 〈◊〉 fuse an Ear to God's Voice 〈◊〉 his Commandments. 'Tis b●… reasonable, That those who●… God has done much for, shou●… be much in doing for him aga●… My Prayer shall be, that as y●… do outstrip many in Mercy; 〈◊〉 you may outshine in Life a●… Conversation.  
I shall conclude with a Wo●… of Counsel or two; being as f●…loweth.  
First, Let nothing lie so ne●… your Heart to delight you, 〈◊〉 God and his Glory, Christ a●… his Merits, Grace and the Mea●… of Grace; the Soul, and its Sa●…vation. Let God be your chie●… est 
* Deus est summum bonum, & omne bonum in summo.  Good, and his Glory th●… Scope you levelly at in all yo●… Actions Natural, Civil and Religious: For this you were Born, and Newborn; and this is the End of Life Natural, Spiritual and Eternal. Next to this, Let many of your spare Hours be spent in considering the Preciousness of the Soul; together with the necessity of Salvation. The Soul is a Precious Substance; for it is of a Spiritual Nature, and the Principal Part of the Man: The Body is but a Casket, the Soul is the Jewel; and yet the greatest Care usually is to gratify the Body. The Wiseman saith; All a Man's Labour is for the Mouth: But, Sir, I hope better Things of you; and that you know, who ever are concerned so with the Body, as to neglect the Soul, are like such, that trim the Scabbard, and let the Sword rust.  
Man is in 
† Dr. Manton in Jam. Cap. 1. 21.  part an Angel, and in part a Beast; Why should we please the Beast, that is in us, rather than the Angel?  
Our greatest Fear should be for the Soul, and our greatest Care should be for the Soul. Your greatest Fear, Matth. 10. 28. Fear not him, that can Kill the Body; but Fear him, that can Cast both Soul and Body into Hell.  
There is a double Argument: The Body is but the worse Part, and the Body is alone: But on the other side, the Soul is the more Noble Part; and the State of the Body dependeth upon the Well-or Ill-being of the Soul. He is able to Cast both Soul and Body, etc.  
And therefore it is the greatest 
‖ Omnia siperdas, animam servar●… memento.  Imprudence in the World, out of a Fear of the Body to Betray the Soul.  
But in the next place, Your greatest Care should be for the Soul. Matth. 16. 26.  
What is a Man profited, if he shall gain the whole World, and lose his own Soul?  
'Tis but a sorry Exchange.  
Sir, God has Honoured you with the Bona Throni, and the Bona Scabelli; The Good of the Throne, and the Good of the Footstool. But, I suppose, you look upon all Earthly good Things, to be but Conveniencies for the Body, and such as will not profit, when you shall be laid in a Cold and Silent Grave: But Salvation, How Excellent is it? How Sweet is it, as being that, without which the Soul cannot be Happy? Now, Christ and his Merits procures this 
† JesusChrist has purchased a Salvation, that is possible, necessary, rare, near & everlasting.  Salvation for the Soul: Grace, and the Means of Grace together, will confer Grace on that Soul, that it may be Happy.  
But my last Word of Counsel is this:  
As I would have you to let nothing lie so near your Heart, as those Four Things aforesaid, to Delight you; so I would, that you let nothing lie so near your Heart, as these Four Things, to Humble you.  
First, Your Sins: You and I, and all of us have our Sins, notwithstanding our Regeneration: A Saint and a Sinner, in some sense may stand together. The Best have the Remainders of Corruption in them: And though we are 
* Here the New Man is mingled with the Old.  Renewed, we are but Renewed in part: Have we been Humbled for Sin? Why? yet we have cause to be more Humbled.  
Secondly, The Hiding of God's Face is another thing, that calls for Humiliation. The Face of God is the Favour of God: The shining of his Face, and the lifting up of his Countenance is the 
‖ Spiritual Desertions many a gracious Soul in his Life time is exercised with.  Manifestation of his Favour; but the hiding of his Face, is the loss of the Sense of his Favour. Now, the Shinings of God's Face no Soul on Earth always Enjoys; but at sometime or other he is a Child of Light, walking in Darkness; he hath but his Lucid Intervals. No perfect 
† Grace, that dwells in such a Soul, a Soul that dwells in such a Body, a Man that dwells among such variety of Business, Companies and Temptations, cannot but be under much Variableness and Alterations.  Settledness can be attained to in this Life: Our Day will have a Night, our Sunshine will have its Eclipses; Suavis hora, brevis mora, hath been an Old Saying.  
But, Thirdly, The Imperfection of Grace: Grace while on Earth is Militant, and not Triumphant, till it arrives to Heaven. Sir, Your Faith is not so perfect, but there is Unbelief enough to humble you; and your Love is not so perfect, but there is Lukewarmness enough to humble you; and your Patience is not so perfect, but there is Impatience enough to humble you; and your 
* Our Faith is mixed with Unbelief, & our Humility is stain●…d with Pride.  Humility is not so perfect, but there is Pride enough to humble you.  
Sir, In speaking this to you, I speak it also to myself, and all, that may Read these Lines.  
Lastly, The Affliction of the Church should lie very near our Hearts. O Sir, that you and I could but weep, when we ●…emember Zion. Psal. 137. verse. 〈◊〉.  
We Wept, when we remembered Zion.  
If we are Members of the Body Mystical, there will be ●…ome kind of Sympathy: But, Oh the Paucity of them, that zhew themselves to be Members of the Body Mystical, by making Zions' Troubles their own!  
Oh the Miseries of many Christians in Germany, the Dukedom of Savoy, and other Foreign Parts of the world, who have 
‖ God's Church is now rent w th'. Schisms, eclipsed with Error, & oppressed with Trouble.  been driven from their Habitations, because they would not Desert the Protestant, and Espouse the Popish Religion! Besides, the Oppression of the Church of God in Scotland has been great for some considerable 
† And now may be added also, The Church of God in England, that is at this Day in great Affliction.  Time: When we consider these Things, our Eyes should be bedewed with Tears.  
God's Church is a Bleeding Vine; and the Spouse of Christ has now her Garments rolled in Blood, which is enough to make a Tender Heart to bleed: So that, Sir, you may by this time see, what should lift up the Heart of a Saint, and what should cast it down. Pray God direct us both, that our Tears may always run in the right Channel, and our Rejoicing may be always in the Lord.  
Sir, May You, and your Consort, and your young Son live long; that God may have the Glory of all you have, do and hope for: Humbly begging your Perusal of this Treatise, in which you will find these Things more at large; And so you will oblige him, that is,  
From my Study in Bartholomew-Close, London, May, 16. 1678. SIR, Yours in all due Observance, Thomas Powel.   

TO HIS Most Honoured Uncle, Mr. William Cawthorne, OF LONDON, Gent.  
My Dear and Honoured Sir,  
ALthough I know not well, how you may Resent the Dedication of this Book unto your Name also; yet so impetuous were my inward Inclinations here●…nto, and such solid Reasons I also ●…ad for it, as that I could not get ●…ver the same for my Life: Whence 〈◊〉 choosed rather to run the Hazzard of your Acceptation, than to exp●… myself unto the Imputation of 
* Ingratus, qui beneficium accepisse se negat, quod accepit; ingratus, qui id dissimulat; rursum ingratus, qui non reddit: at omnium ingratissimus est, qui oblitus est,  I●… gratitude? which, of all Offence●… was esteemed by Queen Elizabet●… the most Unpardonable; as being Vice most Hateful before God a●… Man, and which Heathens have even blushed to own. I humbly the●… fore beg your favourable Perusal a●… Acceptance of this Tractate; se●…ing no less than a Threefold Cord which is not easily broken, (viz. Affinity, Friendship and Affection have bound me so fast, as that could not do any otherwise, than 〈◊〉 make this Open Acknowledgement I should have ever been Imprisoned in my Mind, had I suffered you●… Unmerited Kindnesses to have been Buried in Oblivion; which certainly cannot well be now; because (Scripta litera manet) what i●… Written, is Permanent; and Acknowledgement is the least any one can 〈◊〉 for a Favour; and no more is this. ●…erefore, I pray you, Sir, give me ●…ve to tell you, That I freshly bear 〈◊〉 Mind the 
‖ The Mercies of God in number are as the glittering Stars of the Firmament, the Drops of the Briny Ocean, & the Sands upon the Winding Shores; the Dusts of the Earth, & the Atoms, th●… swim in the Sunbeams, are not so numerous as them.  Mercies of God to●…ds you, which are Various for their ●…umber, Divers for their Kind, ●…rious for their Methods, and Ama●…g for their Circumstances: I ●…shly bear in Mind your Familiar ●…olloquies with me in Private, 〈◊〉 the end, that I might Praise God your Behalf, Admire the Methods Providence, and Depend on God 〈◊〉 the Diligent Use of Means for ●…e Supplies of this Life. So that I ●…st needs say; The Story of your ●…ife, which ofttimes you have Read ●…to me, (to the Praise of your Con●…escension be it spoken) has afford●… me not only Excellent Contem●…lation, when I have been in your Com●…y, but also in my Solitudes; which compels me to say, (and I ho●… you will not be Offended) you were 〈◊〉 Unworthy to be in the Role of tho●… whose Names I use in Page 13●… etc. of this Book, as Famous 〈◊〉 Good Works; which should I h●… done, it would (I know) have p●… ved the greatest Offence, that e●… was offered unto you: And therefo●… that which I dare not prove here 〈◊〉 an Induction of Particulars; 〈◊〉 there is a Certain 
† Which I understood from others, before I did from you.  Place, that do●… and which will Register your Na●… beyond a Tombstone.  
Besides, Your Benign Influen●… on She, that is my Nearest Rel●…tion; together with her Sister, 〈◊〉 their Two Brothers, that now 〈◊〉 Dead; that were also Cared by y●… when 
* You may (Sir) draw Comfort from Jam. 1. ult. Pure Religion, & undefiled before God and the Father, is this; To Visit the Fatherless and Widows in their Afflictions, etc.  Orphans; Provided for, 〈◊〉 wisely Educated by you: and in 〈◊〉 Things showed your Self an Indulg●… Father and Mother, as well as a L●…ving Uncle, in the Place of the ●…eceased; by whom they were Com●…itted to you in Tender Compassions, ●…d of whom you have Discharged your ●…lf in Faithfulness.  
Last; Let me not forget your ●…illing Parting with, and ready Giving ●…to me your Kinswoman in Mar●…age; which, next to God, I must 〈◊〉 You in it: For I must acknow●…dge, if Love and Contentation ●…ders a Wedded Life Happy, I ●…ve them as much as any Man.  
But lest my Affection, kindled by 〈◊〉 Meditation on your Goodness 〈◊〉 Many, and to myself in particu●…, should dil●…te itself too far, and 〈◊〉 displease you; I shall only say 〈◊〉:  
Though the 
‖ The Giver should shut his Eyes, when he opens his Hands.  Dispenser of Love ●…ould have a Slippery Memory; 〈◊〉 the Recipient should Engrave it 〈◊〉 Pillars of Marble, and Pyramids of Brass. I never could endure (〈◊〉 Praise God for it) to let old Kindnesses sleep; and always did esteem it a Shameful and Unthankful Part, continually to Crave, and never t●… Give: And glad therefore I am, t●… snatch this Occasion of Testifying my Duty and Affection unto you. An●… since I cannot find any thing to Present unto you, by way of Retribution●… as AEshines said to Socrates, Th●… One Thing, which I have, I giv●… unto you (even Myself) to be yo●… Servant, & Solicitor in the Cou●… of Heaven; which, I know, you 〈◊〉 Esteem beyond the Dedication of Book: For you are One, that car●… not to have your Name blazed 〈◊〉 broad, (I speak my Conscience) y●… hate it; which I could easily make to ap●… pear in sundry Signal Instances, we●… it Convenient.  
Your 
† Humility should be every Christian's Upper-Garment.  Humility (Good Sir) Com●…ands me to Conceal, and Fetters me 〈◊〉 the Limits of fewer Lines, than you ●…eserve: therefore, what you will not ●…ave in Paper, shall lie Warm in my Breast.  
Wherefore, (my Honoured Sir) that 〈◊〉 may draw to a Close: Seeing it ●…as Pleased Almighty God, (the So●…ereign Disposer of Life and Death, in whose Hands yours and all our Times are) as yet to continue you in ●…he Land of the Living, when many ●…f your Dear & Near Relations have ●…een taken away, and Are not. I be●…eech you, give me leave (if you do not ●…ve it, I must take it) to Pray for ●…he long Continuance of this Mercy; ●…hat your Days may still be prolonged on Earth; and that you may Arrive at 〈◊〉 far greater Age, than at present you ●…re Arrived at. But it's probable, you ●…ay be Impatient to be gone hence, partly from the Infirmities and Pains, that attend Old Age, and your Weariness of the World, and the fore-sigh●… of Calamities impending on this Nation; and partly from the Longings o●… your Soul to be with Christ: B●… pray, Sir, if God has more Generation-Work for you to do, patiently and quietly Wait all the Days of your appointed Time, till your Change shall come. Heaven will be th● same many Years hence, that now it is●… and the longer you are kept out of it, upon the Doing God's Work, the bett●… it will be to you at last. 'Tis one 〈◊〉 the Highest Degree of Grace a Saint can Arrive unto in this Life, to Long for Heaven; and yet in order to Service, to be willing for a Time, to b● kept out of Heaven. This was the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoretus.  Height of Paul's Grace, and the Excellency of his Spirit. Phil. 1. 23, 24, 25. For I am in a Straight betwixt Two, having a Desire to depart, and to be with Christ; which is far better: Nevertheless, ●…o abide in the Flesh, is more needful for you. And having this Confidence, I know, that I shall abide and continue with you All for your Furtherance and Joy of Faith.  

‖ Ingentis animi est, alienâ causâ ad vitam reverti.  Seneca has an Excellent Saying to this Purpose; It argues a Noble & Generous Mind, for one to be willing for the Sake of another, to Return to Life again.  
And now (Sir) to hold you no longer in the Porch, (which, I know, unto you is tedious) I invite you into the House; and that you would be pleased to observe a Candid Eye, what is contained herein: what of Good shall be in it, Esteem it God's; and what of the Contrary shall be in it, know it to be my own: I do confess, I fear, lest it may taste too much of the Distractions of th●… Times: Yet I am Confident, there ar●… Truths in this Book, that call for 〈◊〉 Practical Improvement; Which, 〈◊〉 much Respect, are Presented unto you, as well as unto my Former Friend whom I have known longer than you●… Worthy Self; and by whom, und●… God, I was Preserved for an Objec●… of your Kindness, and at last, to b●… Related unto you in the Bond of Affinity: Being verily persuaded, th●… you as well as him, will Pardon the many Faults, and Consent unto the man●… Blessed Truths contained herein (which may suit Christians of all Ranks, Fathers and Strong Men, as well as Babes and Children.) And so you will further Oblige,  
From my Study in Bartholomew-Close. London, Febr. 22. 1678/ 9 SIR, Your most Affectionate Kinsman and Servant, Thomas Powel.   

A SANCTUARY FOR THE TEMPTED: BEING A Discourse on Christ's Friendly Admonition to PETER.  
Wherein the Fall and Rising of Peter, is at large considered: The Craft, Potency, and Malice of Satan (that Arch-Enemy of our Salvation) discovered: His various Wiles, Stratagems and Machinations invalidated: Several choice and excellent Gospel-truths' handled, and cleared (from the Calumnies and Objections of Gainsayers.) Here is also Milk for the Weak, Meat for the Strong, Music for the Melancholy, and Wine for the Wounded: Here the Tempted may be succoured, the Oppressed relieved, the Mourner comforted, and the Wanderer directed. Delivered in sundry Sermons, at first; and now, Published for the Benefit of God's Church in general.  
To which is added, Four Sermons, Preached upon Sacramental Occasions.  
By Thomas Powel, Preacher of the Gospel, and One, whom Satan hath Winnowed.  
London, Printed by T. M. for B. Harris, at the Stationers-Arms in Sweetings-Rents, near the Royal-Exchange in Cornhill, 1678.   

A Sanctuary for the Tempted: BEING 〈◊〉 Discourse on Christ's Friendly Admonition to Peter.  Luk. 22. 31, 32. 
And the Lord said, Simon, Simon, Behold, Satan hath desired to have you, that he may sift you as Wheat:  
But, I have prayed for thee, that thy Faith fail not; and when thou art Converted, strengthen thy Brethren.  

A Porch or Entrance into the Words; together with the Propositions resulting therefrom.  
MAN'S Life (saith St. james) is a Vapour; but a Christian's Life (saith St. Paul) is a Warfare. We are no sooner born Christians, but we Enter ourselves Soldiers; and fight we must against the Devil, the World, and our own Selves. There is not one Saint, bu●… what has experienced more or le●… the Tempations of Satan, the Flatter●… of this World, and the Deceitfulne●… 
Vita ista sine tentatione duci non potest. We cannot live without Temptations, saith Augustine.  of their own Hearts. David must b●… dejected, Paul must be buffeted, an●… Peter winnowed; and all, before the●… go hence, and be seen no more. Th●… latter of which Renowned Worthie●… (scil. Peter) is Him, whom our Saviou●… in the Text called Simon, Simon●… Putting him in mind of three things●… First, Of his Fall, to humble him●… Secondly, Of his Rising, to comfor●… him: Thirdly, Of his Duty, to quicken him to Christ. First, Peter i●… put in mind of his Fall, in thes●… Words:  
And the Lord said, Simon, Simon●… Behold, Satan hath desired to have yo●… that he may sift you as Wheat.  
Wherein you may for Explication'●… sake observe; (1.) The Person speaking. (2.) The Person spoken to (3.) The Matter spoken of. First The Person speaking, who is described by his Title [Lord]: And the Lor●… said.] The Lord: Who is this Lord? I answer, He is jesus Christ, who is styled Lord not only here, but elsewhere. He is frequently in Scripture called, The Lord our Righteousness, and The Lord our Saviour. So that this Lord, who speaks unto Peter, is jesus Christ, the Eternal Son of God: And the Lord said.— Secondly, The Person spoken to, in these Words; Simon, Simon: His Name is repeated twice, a Figure that we call an Epizeuxis, which notes unto us the Singular Affection and Good Will of the Mind. Simon, Simon, signifies thus much; Mi Charissime 
Piscat. in Loc. Brugensis in Loc.  Simon, My most dear Simon: This Ingemination, and Doubling of his Name is to stir him up to a serious Attention.  
But doth our Saviour speak only unto Peter? I Answer, He speaketh 
The Assembly's Notes on the Place  unto All, though Peter's Name is only instanced: the reason whereof is thought to be this; Our Saviour by speaking unto Peter, doth also admonish the rest of the Disciples; being such, as were to be tried, sifted and winnowed, as well as Peter: But, Peter's Fall (according to our Saviour's Prediction) was to be more than ordinary, (in regard, that his Self-Confidence was more than ordinary:) Therefore, our Saviour speaks particularly unto him, he being particularly and specially eyed in the Prediction.  
Thirdly, The Matter spoken of: and that is, Peter's Fall; which our Saviour sets forth by a Metaphorical Speech:  
Behold, Satan hath desired to have you, that he may sift you as Wheat.  
Or the Words may be read thus: Behold, Satan hath desired to have you, that he may sift you as Wheat; or, to sift you as Wheat.  
The Word [Behold!] is variously accepted: Here it is to be taken as a Note of Attention to a Matter of great Importance.  
Satan 
* Satanas ex petivit, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Expetiit, Quaesivit, Postulavit, Depoposcit, Petiit vos sibi dedi; Allusio ad Jobi Historiam. Pool's Synopsis Crit. Com. in Luc. 22. 31. Eos quaerit dejicere, quos videt stare. Cyprian. Lib. 3. Epist. 1.  hath desired to have you, that he may sift you as Wheat:  
That is; Satan hath asked Leave of God to try, sift and winnow ●…hee, O Peter, even as Wheat, which ●…s shaken up and down in the Sun, ●…carce ever lying still. Here is the Malice of Satan, principally aiming ●…t the Ruin of the Best: He passeth ●…y Wicked Men, as his own Slaves ●…nd Vassals, of whom he is already ●…ure. He is ambitious to cast them ●…own, whom he seeth standing.  
Secondly, Peter is put in mind of his Rising, to comfort him: And this is done by our Saviour's giving ●…ut the Promise of Perseverance, as a present Comfort unto him upon this sudden sad News; and as a future Comfort unto him, whensoever it should be with him, as it was Predicted.  
But I have Prayed for thee, that thy Faith fail not,——  
— Or, Be wholly Eclipsed, as it is in the Original.  
Thirdly, Peter is put in mind of his Duty, to quicken him unto Christ.  
When thou art Converted, strengthen thy Brethren.  
That is; When thou returnest again. For, we must note, That Peter was Converted from the state of Sin 
Leigh in Loc.  before; but now from a particular Fall.———  
— Strengthen thy Brethren:  
That is, Confirm all the Faithful.  
Piscator upon these Words, Strengthen or Confirm thy Brethren, Paraphraseth thus:  
[That Peter ought by his Example to comfort the Weak in grief, and those that fear; lest the Magnitude and Multitude of their Sins should hinder their obtaining Remission of God: For, as Peter fell foully, in that he denied his Lord and Master; yet by flying to Repentance, and the Grace of God in Christ, had his Sins remitted; so, they that have fallen foully with Peter, may by flying to Repentance, and the Grace of God in Christ, find the same Mercy, as Peter did.]  
From the Words thus opened, result these five Propositions:  

Propos. 1.  
That no Christian is so Eminent, but at some time or other may be remarkably foiled by Satan.  
See this made good in Peter, the Basis and Foundation of the Proposition. Was Peter an ordinary Christian? a weak Believer? a small Instrument in the Hands of Christ? You know, he was not; yet see this Truth verified in Peter, that strong Believer and eminent Apostle of jesus Christ.   

Propos. 2.  
That Satan dares not enter the Lists with any true Believer, unless he hath Commission, or (at least) Permission from God.  
Simon, Simon, Satan hath desired to have you.——  
— But he is fain to ask Leave of God first: For, without Leave, he can do nothing at all to thee.   

Propos. 3.  
That Satan in all his Assaults strikes principally at Faith:——  
— Satan hath desired to have you, tha●… he may sift you as Wheat.  
That is; Sift the Faith (which is i●… you) as Wheat.   

Propos. 4.  
That the Faith of Elect Believe●… is so secure, and that by Virtue of the Intercession of Christ, as that it shall never totally and finally fail; let the Devil strike never so hard, or never so often at it.——  
— But I have Prayed for thee, that thy Faith fail not.   

Propos. 5.  
That those, whom God hath done much for, should be much in doing for others.—  
— When thou art Converted, strengthen thy Brethren. 
All these in their order: with the First I shall begin.     

CHAP. 1.  
I Begin with the first Doctrine, which is this: 
No Christian is or hath been so Eminent, but at some time or other may be remarkably foiled by Satan.   
I shall for the clearing of this Point unto you, speak something by way of Explication; and that concerning 1. A Christian that is Eminent. 2. Satan. 3. Our being remarkably foiled by Satan.  

SECT. 1.  
1. In the first Place, I am to speak something concerning a Christian, that is Eminent: And  
First, By an Eminent Christian, I understand not one of a low Pitch and Stature; Every Dwarf is not a strong Believer, nor every Shrub a stately Cedar in Libanon. But, when I speak of an Eminent Christian, I mean not a Babe in Christ, but a Strong Man in Christ: I mean not not one, whose Stomach is so weak, that he can digest nothing but 
* Milk is used to denote weak Nourishment, & is opposed to strong Meat. And thus Milk notes the first Principle of the Oracles of God, the Alphabet of Christian Religion.  Milk; but one, in respect of whose Attainments, can digest strong Meat.  
Secondly, By an Eminent Christian, I understand not one of a middle Stature, indifferent Size or Pitch, one that may be easily matched: But, by a Christian that is Eminent, I understand one, who excels many, and may be termed a Man of Men; or, Multis è millibus unus, one of a Thousand, a None-such in his Generation.  
Thirdly, By an Eminent Christian I understand one, who hath learned the hardest and most difficult Lessons; such as these: Denying himself, taking up the Cross, following the Lamb where-so-ever he goeth, Submissiveness under the most smarting Rod, and content in all Conditions whatsoever.  
Fourthly, By an Eminent Christian I understand one, who has been in the Fire of Affliction; gone through many Troubles, wrestled with many Difficulties; and thereby, hath given 〈◊〉 Specimen of his Eminent Attainments.  
Fifthly, By an Eminent Christian 〈◊〉 understand one, who doth so excel ●…n some particular Grace or Virtue, (whereby he is, in an Eminent man●…er, distinguished from others) as ●…hat God Himself takes special Notice ●…hereof; and for the same, makes ●…is Name ever to live. For, though ●…he Regenerate have the Seeds of e●…ery Grace in them; yet some one Grace or other may be said to be ●…heirs in an Eminent manner. Thus ●…braham was Eminent for Faith, Mo●…s for Meekness, and job for Pati●…nce.   

SECT. II.  
Secondly, I am to speak something ●…oncerning Satan, by whom is ●…eant the Devil; who hath his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Englished Satan, from Sitnah in Hebrew, which signifies Hatred or Spitefulness; as Mr. Ainsworth on the Word observes. Some say again, That Sitnah cometh rather 〈◊〉 Satan, Adversarius; because the Devi●… is an Adversary to God, and the So●… of God. Divers Names and Epithite●… are given unto Satan in Scripture 
Leigh's Critica Sacra.  whereby much of his Nature and Disposition may be read. Some times he is called Beelzebus or Bah●… zebus, Muscarum Dominus, Master 〈◊〉 the Flies: The Greeks call hi●… (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an Accuser, for his Calumnies and Slanders; and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) th●… vil One, and so likewise Tempter for he Tempts the Faithful by st●… dying, how to drive them into Si●… Satan, he is fitly called a Tempt●… for his Suggestions; a Lion, for h●… Devouring; a Dragon, for his Cr●… 
Convenieunt rebus nomina sepe suis. Ovid.  elty; and a Serpent, for his Subtlety As his Names are, so is he; as Fa●… answers to Face, so do Satan's Nam●… answer to his Nature: And indee●… he hath the worst Names, and th●… worst Nature, of all created Creature●…   

SECT. III.  
In the Third and Last Place I am ●…o speak concerning our being re●…arkably foiled by Satan: And now, 
Some fall as Wood or Cork into the Water, sink at first, but get up again, being helped by the Hand of Divine Grace. Thus Believers may fall: Some fall as Led or Stone, even into the bottom of Hell, ●…s Pharoah's Host into the Bottom of the Sea: Thus ●…e Wicked fall.  when I say thus, I do not mean, that Eminent Believers may be so foiled ●…y Satan, as never to return again; 〈◊〉 for, though true Believers may be ●…oil'd by Satan, and that remarka●…ly too; yet, if True Believers, they ●…hall rise, and even foil Satan, who once foiled them.) But, by being remarkably foiled by Satan, I mean, Satan's getting such Advantage of them at some time or other, as it cannot but be very observable and remarkable.    

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

SECT. I.  
First, I shall begin with Abraham, that Holy Patriarch, that Eminent Believer; who for his Eminency in Faith is called, The Father of the Faithful: And such Instances we have Recorded in Scripture, as that the like have not been known: viz. His going from his Father's House into a 
a Gen. 12.  strange Land, when God bid him. His believing the 
b Gen. 15. 16.  Promise of God, concerning his having of an Heir, notwithstanding his Age, and Sarah's Barrenness. His being Circumcised when he was 
c Gen. 17. 24.  Ninety and Nine Years old, because God commanded him. His offering up Isaac his 
d Gen. 22.  Son, his only Son, the Son of the Promise, the Son whom he loved, because God commanded him: And, Oh! What an Heroic Faith was this? It makes the strongest in Faith to this Day stand amazed. And yet, notwithstanding these Noble Exploits of Abraham's Faith, as aforementioned, Satan foiled him in one thing of a far lesser moment, than any of those Pinches, that God did before bring him to; viz. In the Case of Abimelech, and Sarah his Wife; the Story you may read at ●…arge, in Gen. 20. 11.  
Give me leave to pause a little upon it; for, I look upon the Instance, as a Lesson very useful for me, and all of us.  
What now, Abraham? Couldst thou forsake thy Father's House, and follow God into a Strange Land, and couldst thou not thus always follow him? What now, Abraham? Couldst thou believe the Promise of God concerning an Heir, and couldst thou not believe so still? What now, Abraham? Wast thou willing to take away the Life of thy Son, thy only Son, the Son of the Promise, the Son whom thou loved, steadfastly believing, that God knew what to do, better than thou; and yet, did thy Faith stagger, when thy Wife's, and thy own Life did but (as thou thought) lie at Stake? Poor Man! as if God was not as able to appear for thee in the Latter, as well as in the Rest?  
Lord, what then shall I do? what will become of poor Me! if Satan foiled Abraham, a Man so strong in Faith? Where must I go? What must I do, who am so weak in Faith? Whence is it, that Satan doth not only assail me, but ruin me, considering what a Dwarf I am to proper Abraham, and what a Shrub I ●…m to such a Cedar as he? Yea Lord, when I consider the vast Disproportion between me and others, and that Satan seeks to destroy me, as well as them, I admire, how it is that I am kept? But when I do on the other hand consider tha●… Power, which is concerned in the Perseverance of Believers, whether Weak or Strong, I am then resolved, and by it my Admiration is turned into Praises; seeing clearly from thence, that a Weak Believer, with thy Assisting Presence, can better Encounter with Satan, than one under the With-drawing of thyself can do, that formerly was Strong, and very Eminent for his Conquests and Victories. All that remains, O Heavenly Father, is only this; My Work is great, my Strength is small, Enemies many, and Time short; so that, what I desire of thee, is, To give me a Taste of Heaven before I come there, and afford me some Draughts of Comforts out of the Promises; that I may, notwithstanding my Infirmness, and the number of my Troubles, be still Aspiring after those Pleasures and Beatitudes, that are Above.  
2. A Second Instance is that of Moses, whose Excellency was in Meekness: Moses, who so Meek as him? Numb. 12. 3.  
Now the Man Moses was very Meek, 
The judgements of God upon Sinners are in Terrorem.  above all the Men, which were upon the Face of the Earth.  
But read Chapter Twenty of the same Book, and Verse Ten, and there you shall read another Character of Moses. One would think, that it 
The Examples of God's Mercy to Saints, are for Props to our Faith, and Spurs to Holiness.  was impossible, for such a passionate Expression to drop out of Moses' Mouth: Yea, his Speech was Passionate and Blasphemous, and God was sorely angry with him for it; and because of that, Moses only had a Sight of Canaan.  
3. A Third Instance is that of job; a Patient Man, a Holy Man, a Perfect Man: Who more Upright than job? He had not his Fellow on Earth. See what a Character God gives him, job 1. 8.  
And the Lord said unto Satan, Hast 
Something we have Recorded of Job's Impatience, as well as of his Patience. Holy Job (saith one) had his Out-bursts.  thou considered my Servant job, that there is none like him in the Earth; a Perfect and an Upright Man; one that feareth God, and escheweth Evil?  
And many Combats and Conflicts job had with Satan, by which we have a great Proof of his Faith: And the many Miseries, into which he was brought, do very much demonstrate his Patience. But God lets not this Holy Man go out of the World without some Token unto us of his Imperfection; and that he was but a Man, and one whom Satan could easily Conquer, when God did but say, Satan, Job is in thy Hands.  
4. The next Instance, is that of Holy David; a Valiant Man, much 
David was a Man (for the most part) Elevated, yet sometimes Dejected.  Endowed with Faith, and his Encomium is, A Man after God's own Heart; and yet this good Man, David, notwithstanding his having a Promise from God, that he should be King, (which was Grounds enough for Faith to Act upon) yet David's Faith did at last so stagger, (in regard of the many and great Difficulties, that he was to go through) that he feared, lest he should Perish by the Hands of Saul, forgetting his former Expressions.  
Yea, Though I walk through the Valley of the Shadow of Death, I will fear 
Psal. 23. 4.  no Evil: for thou art with me; thy Rod, and thy Staff, they Comfort me.  
I will not be afraid of Ten Thousands 
Psal. 3. 6.  of People, that set themselves against me.  
Many Instances we have also in the New-Testament, that may demonstrate the Truth of this Point: I shall only allude to that of Peter; That no Christian is, or hath been so Eminent, but at some time or other may be remarkably Foiled by Satan: See this verified in Peter. Who more strong in Faith, Love and Holy Courage, than Peter? His Name was Simon, which signifies an Obedient Hearer; and Peter, which signifies Strong and Confident, like a Rock, Invincible. Nay, so Confident he was, that when our Lord 
Confidence is good, according to the Goodness of the Subject, that it Reposes upon. Wherefore, Confidence in God, the only Sovereign Good, perfect, solid and immutable, is the best of all, and the only, that can give Assurance and Content to the Soul: He that hath such a Confidence, is half in Paradise already; he shall not Fall with Peter, but shall always remain Firm, Safe, Meek, Serene, and too Strong for all his Enemies. Du Moulin.  told him, He should deny him, he could scarce credit it: Lord, I am ready to go with thee (saith he) both into Prison, and to Death. But, what saith our Saviour unto him?  
I tell thee Peter, The Cock shall not Crow this Day, before that thou shalt thrice Deny, that thou knowest me.  
So that, Satan was too Strong for Weak Peter: He that thought, his Faith was strong enough to Encounter with the whole World, most shamefully suffered (a Maid) a Woman, and the Weaker Vessel to discountenance him. Well might Peter go out and Weep bitterly, reasoning the Case thus with himself:  
Oh! what have I done, miserable Man that I am! How foully have I Fallen, in Denying the Lord of Life, my Lord!  
I a Rebellious Sinner, to Deny Him 
Some say, That Peter after his sad Fall, was ever & anon Weeping, and that his Face was even furrowed with continual Tears  that saved me, and by his Death, Redeemed me! And was I so Wicked, as having Denied him Once, I must proceed to Deny him Thrice together; and that with Oaths, Curses, and Ban! Hath my Protestations, and Confident Boldness come to this Issue! Have I showed myself so Cowardly, and such an Impotent Weakling, that I could not remain Constant till the Morrow?  
This Last Day I protested, If all the World were offended, yet I 
Clement oats, That Peter so Repent, that all his Life after, every Night when he heard the Cock crow, he would fall upon his Knees; and weeping bitterly, would beg Pardon for his Sin.  would not be offended: Yea, I was ready to lay down my Life for Christ, my Lord; and yet, lo! before the Cock crew Twice, I had Denied him Three times!  
O Perjured Wretch, that I am! How have I Transgressed! and what 〈◊〉 Shipwreck have I made of my Faith!  
Is this, not to be offended? Is this, ●…o give my Life for my Master? Nay, Is not this to forsake him quite, and to join with the Wicked jews, ●…o Condemn and Crucify him?  
For, What could I have done more 
Many there are, that can sin with David and Peter, but cannot Repent with David and Peter.  ●…heinously against him, unless I had joined with the Wicked, to take his Life from him? judas did but Betray him, and Sell him for Money; and I have voluntarily Denied him, without Hire, and without Money.  
The World hereafter, and all Posterities shall take knowledge of my 
St. Cyril, upon the Weeping of Peter saith, Locum flendo recipit, quem negando perdidit: He found that in Weeping, which he lost by Denying.  Sin. My Name deserves to go with a Brand upon it, like the Name of jeroboam: My Name cannot once be mentioned, but my Sin must likewise be remembered.  
And surely, Peter had great cause for going out, and Considering thus with himself; considering the Greatness of his Sin, he had great cause to Weep as he did.  
For, if Annah had cause to Weep for her Barrenness, much more cause 
Luther ingenuously confesses, That before his Conversion he met not with a more displeasing Word in all his Study of Divinity, than Repent; but afterward he took delight in the Work, (Paenitens de peccato dolet, & de dolore gaudet.)  had Peter for his then Barrenness of Faith.  
If Rachel wept for her Children, because they were not; much more cause had Peter to Weep for his Graces, because they were not.  
If Agar wept, being turned out of her Master's House; should not Peter Mourn much more, for turning himself out of his Master's House, and Denying (as it were) his Coat?  
If Thamar wept, being Deflowered of her Virginity; hath not Peter cause to weep, for being deprived of his Faith and Constancy?  
Many Causes, we see, may procure 
Peter falls dreadfully, but rises by Repentance sweetly: A Look of Love from Christ melts him into Tears.  Tears; but sure, to Deny Christ, as Peter did, is a Cause, that should even Dissolve all Eyes into Tears. If ●…he Eye be dry at any time, it ought ●…n no case to be dry, when we should ●…eep for Sin: And withal take this ●…y the way, No Tears are lost, that ●…all from the Eyes of Godly Men; ●…or God catcheth them, before they can fall to the Ground, and he treasu●…eth them up in his Bottle.  
Thus you see, Strong Believers, 
The Saints, though they do sin, yet it is not (Voluntate plena, sed semiplena,) with a whole Will, but, as it were, with a half Will, an unwilling Willingness.  Eminent Christians, Patriarches, Prophets and Apostles have all been (more or less) Tempted, Dejected and Foiled by Satan.  
But, wherefore is it, that I instance the Falls of all these Worthy Men? not that any here-from may take Encouragement to Sin; but that they look to themselves, and be hereby fore warned.  
The chief Ends of God's Recording the Falls of his Saints, are these two: The one is, to keep such, who fall through Weakness and Infirmity, from utter Desperation: And the other is, That their Falls may be as 
* Multorum disce Exemplo quae facta ris, qua fugias. Cato.  Landmarks, to warn others that stand, to take heed lest they Fall.  
If this Treatise therefore should come into the Hands of those, who are not Spiritually Wise, and this Pa●… especially be viewed by them; and Satan by the Help of their Ignorance, causes them to make that use of Good 
When you hear of any Man's Slipping, say as Bernard, (Ille hodie, & ego cras.) He fell to Day, so may I to Morrow.  men's Failings, which neither God or the Author designed in reckoning them up; Let him look upon this, which immediately follows: When Satan shall tell thee of other men's Sins to draw thee to sin, do thou think on the same men's Sufferings, Sorrows, and Repentance, which they have gone thorough for the same, to keep thee from Sin: Yea say, Oh my Soul! if thou sinnest with David and Peter, thou must suffer with David and Peter.    

CHAP. III.  
THat God's Children are subject to their Slips and Falls, De●…ayings and Declining, we have al●…eady proved.  
It will not now be unnecessary or ●…mpertinent, if we proceed to give ●…ome Reasons of the Point, or Re●…olve this Question:  
Why doth God permit Satan to ●…oyl Believers, and such that are E●…inent? The Solution whereof, shall ●…atisfactorily be given in these follow●…ng Reasons.  

SECT. I.  
First, To let us know, that Strong ●…elievers are as uncapable to wrestle ●…ith Satan, as the Weakest, if God ●…oth but withdraw. That some Christians are so Victorious, is not ●…f themselves, or from their own Strength; but by Virtue of the abundance of 
* A Weak Believer, & a Strong Christ can do all things. Bolton.  Strength, that is in Christ their Saviour. Should a Believer always Win, and never Lose; always Conquer, and never be put to Flight; what would the World think of him? Surely, he would be Idolised▪ 
Mortalis Diuûm auxilium desiderat omnis. Ovid.  and esteemed as God among us. An●… therefore it is, that many times Go●… suffers his Children, even in thei●… greatest Strength and highest Valou●… to Fall, and that foully; to be Foiled and that Remarkably. When Pa●… had the abundance of Revelations, than the Messenger of Satan cam●… 
2 Cor. 12. 7.  to Buffet him; and when Peter mad●… a great Ostentation of his Faith Love and Courage, than did Sata●… 
Sequitur superbos ultor a tergo Deus. Sen.  Winnow him, and that to some purpose. Oh! God is a Wise God h●… would not have Pride to Reign in th●… Hearts of his Children; therefore, 
God Resisteth the Proud.  he is pleased to take this way, 〈◊〉 purge it out; and indeed, it is a ra●… way, in as much, as Pride by it 〈◊〉 wholly expelled, and no Room fo●… 
Let God alone, to choose what's Good.  Boasting there is left. God love●… that his Children, while they are i●… this World should be kept a little 〈◊〉 awe; and that he doth, by giv●…g Satan sometimes Commission, ●…nd arming him with Strength, to ●…t him for the Battle. Saints, they do 
Nunquam bella bonis, nunquam certamina desunt. Hor.  ●…ometimes Rejoice here on Earth; ●…ut they must not Triumph, ●…ll they ●…ome to Heaven: They must have ●…any sharp 
‖ Interdum miscentur tristia laetis.  Conflicts, terrible Com●…ats, and very great Contests, be●…ore 
Certandum est, nulli veniunt sine Marte Triumphi. Mar.  the Victory can be ●…tained. ●…torming and Fight, Wrestling ●…nd Contending, is the whole Life ●…f a Christian here below: There ●…s no Rest for the Sole of his Foot, ●…ill he comes to Heaven; and there ●…e shall enjoy an Everlasting, Uni●…ersal and Uninterrupted Rest.  
Secondly, God permits Satan some●…mes to foil Eminent Christians, ●…at they may be more Eminent. ●…his, perhaps, may not easily be ap●…rehended by some; that Christians ●…y their Falls should be 
* Vita nostra in hac peregrinatione non potest esse sine tentatione, quia profectus noster per tentationem fit, nec sibi quisquam innotescit, nisi sit tentatus; ●…ec potest coronari, nisi qui vicerit; nec potest vincere, nisi qui ●…rtaverit; nec potest certare, nisi inimicum & tentationes ●…abuerit. Aug.  Liftedup; by their Troubles should be Advaunced; by their Foils should be E●… alted; and by their Temptation●… should become more Famous than ev●… Why? this is no more to be Adm●… red, than to be Believed: The mo●… Violent Satan's Assaults are, the mo●… Instruction, Comfort and Benefit gracious Heart gains thereby. Wa●… thou Renowned (O Christian!) b●… fore Satan foiled thee, for Faith, Lo●… and Holy Courage? Why? the●… shall be made more Conspicuou●… than ever before; and more Famo●… shalt thou be in the same, than ev●… thou wast. The burning Fire of S●… tan's Violent Assaults shall Puri●… and Refine all these Holy Grac●… that God hath Endowed thee wit●… The Devil's End indeed, is thy D●… struction; and that he might 〈◊〉 foil thee, as never to let thee R●… more: His Design is, to make the●… who wast so Famous, Infamous: 〈◊〉 would fain slain thy Glory, subve●… thy Faith, and get the upper-ha●… of thee. But here is thy Comfo●… O Believer! God's Design, and S●… ●…an 's 
† Qui no n facit Diaboli voluntatem, in eum non habet potestatem. Alsted.  Design are Diversa & Oppo●…ta; There is no Harmony between ●…em: The one would Ruin thee, ●…ut the other will Reform thee: ●…he one would Defame thee; but ●…e other will Renown thee, by ●…ausing such Graces to Act in thee, ●…ther when or after thou art foiled, ●…s have not (perhaps) showed them●…lves for many Years, when thou wast ●…pon thy Legs. The Instance in Re●…entance: Perhaps Peter had not wept ●…r a great while, till he Denied his ●…ear Saviour. We read indeed of ●…s Eminency in Faith and Love, ●…fore his Fall; but after his Fall ●…e find Peter as Eminent in True ●…epentance, and Godly Sorrow. He ●…nt out, and 
* Pliny writes, That the Tears of the Vine do Cure the Leprosy of the Skin: So the Tears of the Faithful, grafted into the True Vine Christ Jesus, do Cure t●…e Leprosy of Sin  Wept bitterly: Herein ●…ter was the true Pourtraicture, and ●…e lively Anatomy of a Repentant ●…nner: So that, Peter's Fall was his ●…sing; and hereby he became Fa●…ous in a Grace, that the Scripture ●…as silent in, as to him. And so, ●…b (before Satan troubled him) was ●…okt upon (as indeed he was) as a ●…oly, Perfect, Just and Upright Man; so God reports of him, whic●… indeed rendered him exceeding Famous: and yet we find, that th●… Holy Ghost (by Iob's own Mouth●… tells us, that notwithstanding hi●… Fame before, Impatiency and Mi●… carriages during the sore Conflic●… that he had, yet after the End 〈◊〉 his Troubles he was more Famo●… than before; in that he did b●… Hear of God formerly with the Hearing of the Ear; But now (saith he) mi●… Eye seeth thee, Job 42. 5.  
Thirdly, God permits Satan to fo●… Eminent Believers, that they may b●… capable of administering Help, Succour and Comfort to those of thei●… Brethren, whom Satan hath al●… foiled; and therefore, Satan by Fight fights against himself; in tha●… there is not so much as one Believing Soul, whom he 
* To pity the Tempted, is the least we can do.  tempts, but it turneth (at last) to the Benefit of tha●… Soul, and others, as God by his Divine Wisdom doth order it. An●… therefore this is laid down, as on●… Reason, why our Lord jesus wa●… Tempted, that he might succour those who were Tempted. It is the Property of the Tempted to Succour ●…he Tempted: and none can so well Condole with poor Tempted Souls, as such, who have been Tempted.  
Fourthly, God permits Satan to foil Eminent Believers, that he may more Eminently Display his 
‖ Be sure, praise God, when thou receivest Power against Sin & Temptation, and you shall experience all his Attributes, especially these concerned in thy Conflicts.  Power, Mercy and Faithfulness, by the raising ●…hem up again: His Power, in Re●…king the Tempter; Mercy, in lay●…ng no more upon us, than we can ●…ear; Faithfulness, in being as good ●…s his Promise, suffering not so much ●…s one Iota's Variation. God pre●…ers his own Glory above all things ●…hat so ever; and exceedingly it is ●…dvanced in the Ups and Downs of ●…oly Saints.  
Fifthly and Lastly, God permits Sa●…an to foil Eminent Believers, that ●…ey may the more breath and desire ●…o be in Heaven, when they shall be ●…oyl'd by Satan no more.  
Were Believers never to be disturbed here below, but to be always at rest; surely, they woul●… entirely make this World the Plac●… of their Residence: saying, It is go●… for us to be here: Little Panting and Breathe they would the●… have after Communion with God i●… Glory; but even satisfy themselv●… with an Earthly Eternity. But now Satan molesting and disturbing the●… Peace, doth put an Edge to the●… Desires so that they long (a●… exceedingly long) to be Dissolved, a●… be with Christ in the Heaven of Heavens, where there shall be no Si●… or Temptation unto Sin, and whe●… the Fiery Darts of Satan cannot rea●… or come near them. While we a●… here, we are pestered with such Corruptions and Temptations, as th●… we are even at our Wit's end, knowing not, what to do; yea, by the●… we are rendered Captives, though u●… willing Captives. Sometimes th●… are so violent, that they would fai●… draw our 
† What the Philosopher saith of the Soul, it is in every part; where there is Life, there is the Soul: for the Soul is the Life. So, whatever is in us, comes from us, or ●…s acted by us, is sinful: If Christ's Love is not gr●…ter than our Lusts, his Mercy, than our Iniquity, we sh●… inevitably perish.  Souls unto the Devi●… had not our sweet Saviour Mercy on us; and did not he furnish us with Strength and Skill, we should even be slain by the Hands of Satan, and thousands of Corruptions, that do compass us about. And so it pleaseth God, that it should be, he would not have us to be of this World, because the Captain of our Salvation, and Eldest Brother was not: Because, Heaven is our Country, thence was our Descent, and thither-wards we should steer our Course. Travellers 
* Coelum non animum mutat, qui trans mare currit. Hor.  Change their Climate, but not their Disposition. Let them come in what Place soever, they have still a Linger Mind Home-wards: And so it is (more or less) with every true Heavenborn Child of God. And why doth God permit us sometime to be foiled by Temptations and Corruptions, but that our Desires might be whetted, and made more acute and sharp, in Aspiring after those Transcendent Pleasures and Beatitudes Above?    

CHAP. IU.  
COntaining part of the Application of the Point.  

SECT. I.  
Is it so, That no Christian hath been so Eminent, but at some time 
Deduct. 1.  or other may be remarkably foiled by Satan? Then from hence I do infer, That Satan is a Christian's 
‖ That Satan is our Enemy is evident, if we do but consider, that he wounds us with these several Darts of 1. Diffidence. 2. Concupiscence. 3. Avarice. 4. Pride. 5. Luxury.  Enemy.  
whoever foils us in very good earnest, is our Enemy. But Satan foils us in very good earnest:  
Ergo, He is our Enemy.  
The Major, none will deny; The Minor, by the Experiences of Saints is Confirmed: And the Conclusion naturally flows from the Premises.  
And truly, Sirs, if Satan is our Enemy (as indeed he is) we had need stand off and beware. Believers, this Message I have to bring unto you this Day; Satan is your Enemy; and, I hope, none of you will deny it; or else I would call back the word Believers again: Because, assured I am, that none so much as Believers can speak of Satan's Enmity, and by Experience seal to this Truth. Satan indeed is our Enemy: And that ye may understand, what a kind of Enemy it is, that you have to Encounter; I shall endeavour to unmask him in Three things, (Two especially) that do reside in Satan, as their proper Seat: 1. Subtilty. 2. Malice. 3. Potency.  
First, Satan is not only 
* Satan is a Subtle Enemy.  Subtle, but Subtlety itself; Subtlety in the Abstract: Yea, this Corrupt Quality is in the Devil formally, and casually. Subtilty is in Satan, as the Subject of it: He is the God of it. Subtilty is in Satan, as the Fountain of it: As he is the God of it, so he is the Giver of it; and therefore, whoever learns 
† Subtle Persons like the Devil, who is a subtle Enemy. For he hath been learning his Policies ever since he discarded himself from Heaven.  Subtlety, learns 〈◊〉 of the Devil. Let none therefo●… brag of their Subtlety, and corrup●… Wit; for the more they have of tha●… the more they are like the Dev●… their Father, and his Children the●… are, having his Image imprinted o●… them. Satan is a Subtle Adversary For his Policy and Craft it is, tha●… he is cálled a Serpent; and for hi●… long experienced Policy and Craft i●… is, that he is called an Old Serpen●… 
Rev. 12. 9  Satan was too Crafty for Man, i●… the State of Perfection; much more in the State of Depravation: An●… what shall I say? A Christian is mor●… endangered by Satan's Subtlety, tha●… any thing else. It is reported of julian, That by his Craft he drew more from the Faith, than all his persecuting Predecessors could do by their Cruelty: So, Satan doth more hurt in his 
* The Devil (saith one) is not always a Liar, but he is always a Deceiver.  Sheeps-Skin, than by Roaring like a Lyon. And because of this, I shall the longer dwell on this same Head, viz. Satan's Subtlety; and I shall consider it in two main things, that he principally designs upon Believers. The First is, Temp●…ing them to a Sinful Licentiousness; and the Second is, Tempting them unto a Sinful Despair. First, I shall speak of Satan's Tempting Believers unto a sinful Licentiousness: And his Subtlety in carrying-on of his Design, doth show itself in these three things: 1. In the Seasons of Temptations: 2. In the Temptations themselves: 3. In the Methods of his Temptations.   

SECT. II.  
First, Satan shows his exceeding great Subtlety, in the time that he Tempts: All Seasons please not Satan; but so Politic he is, that he chooseth those Seasons that may prove most 
‖ Apta ferunt magnam tempora rebus opem. Mant.  Advantageous unto him. There's Time, and the Tempestivity of Time: Now, it is the 
* A fie Season much advantages any Affair.  Tempestivity of Time (we know) that gives the greatest Facility and Dispatch unto any Business. There's Time, and the Opportunity of Time; But Satan's Craft appears, in choosing this Opportunity of Time; which, 〈◊〉 diligently made use of, he knows▪ that may 
† Accidit in puncto, quod non speratur in anno.  happen then, which may never again. Unto every thing (sait●… the Wise Man) there is a Season, Eccles. 3. 1. Christ can speak a Wor●… in Season; and Satan (saith one) ca●… 
Mr. Gurnal.  Tempt in Season.  
And now, there are five Advantageous Seasons, that Satan makes use of, in tempting Believers unto a sinful Licentiousness: And the First is, 
* Satan hath great Advantage in tempting the Elect, before their Faith in Christ.  Before Believers come to be Believers. And now, this is the most Advantageous Time of all; in that he hath an old sinful Nature to work upon, without the least Opposition being held unto him.  
Nature not Refined, doth contribute much to Satan's Help; it being (as I may term it) Matter fitted for all his Temptations to be worked upon. Is not Man Corrupt all over, even from Top to 
‖ A capite ad calcem.  Toe: But especially, in the 
† There are five Faculties of the Soul. 1. Understanding. 2. Memory. 3. Will. 4. Affection. 5. Conscience. All which are corrupt; yea, even them of Elect Believers before Conversion; during till which time, is Satan's Season of Tempting them into a sinful Licentiousness: and a very Advantageous Season it is, in as much as all the aforesaid Faculties are capable of any Work, that the Devil shall employ them about.  Five Faculties of the Soul. All which do side with the Devil: So that, much Advantage the Devil gets, before Elect Believers are effectually Called. What is the Understanding, but the first Door, that the Devil knocks at? Do not the Conceptions of Sin begin in the Understanding? Do not the Seeds of Error and Heresy grow up naturally in it, without any Teacher? Is not the Memory dull and slippery? Do we not forget all good things, that we should remember? and do we not with readiness remember, that which we should not, retaining Errors and Vanities (as Tales and Plays) much more than Godly Matters? Is not the Will the Chair of Lust, which should be the Throne of Grace? What an Impotency is there in it, to will any thing that is Good? and, How is it enslaved to Sin and Satan, so that it only desireth and lusteth after that which is Evil? And are not the Affections also Corrupted, such as Love and Hatred, joy and Sorrow, Hope and Fear, Anger and Desire, & c? Are not all these subject to Excess, and being settled on wrong Objects? Lastly, Is not the Conscience Corrupt also, very much distempered and defiled, both in giving Directions in Things to be done, and in giving Judgement upon Things done? Doth it not oftentimes become a Blind Guide, forbidding to do a thing, which God alloweth, and commanding to do things which God hateth, 1 Cor. 8. 7. Col. 2. 21. joh. 16. 2? All which things well pensitated and considered, it will be very obvious, that the time of Elect Believers Unconverted Estate is an Advantageous Season for Satan to work in.  
Secondly, The time of a Believer's 
* God's Children sometimes advanced in this World.  High Estate, is another Advantageous Season, that Satan makes use of in Tempting. It often falls providentially out, that when Elect Believers are called, God exalts them not only above others in the Church, but also above others in the State; as that they are thereby rendered very Capable of doing extraordinary Service for God either way. Then Satan thinks it high Time to be pulling them down, either by putting them ●…ut of their Authority, or driving ●…hem into some gross Enormity or ●…ther; whereby their former Glory and Eminency in Holiness, and true Sanctity may be stained and diminished. This is evident in that of joseph, who when he was just upon his Preferment, and being Advanced, Satan thence conjecturing, what use ●…e would be in such a Place, assaults him with his Mistress: Other like Instances we also have, as David and Solomon.  
Thirdly, The time of Christian's 
‖ The Condition of God's Children may sometimes be very low.  Low Estate as well as his High Estate, is a Season of Satan's Tempting; for he doth (as I told you before) forecast for the Time of Man's greatest Weakness, and thereto he reserves his strongest Assaults. Now, a Man is most Weak, when he is under any Trouble either in Mind or Body; and then is the time, that Satan works in: When a Deluge of Afflictions is letin upon a Believer. When Deep calleth unto Deep at the Noise of thy Water-Spouts: all th●… 
Psal. 42. 7.  Waves and thy Billows are gone ove●… me. And is not this evidenced in ou●… Saviour, who when he was in th●… Wilderness, and began to be Hungry, the Devil (supposing him the●… to be Weak for want of Food) tempts him.  
Fourthly, A Time of 
† This present Age is too Licentious.  Licentiousness, is another Advantageous Season, that Satan makes use of to temp●… in: He knows, that then is the only Season to spread Snares of those kind abroad. The Season, in which Sin is most Tolerated, Satan knows, is the Time, in which he must work: When and where Sin is Tolerated, then and there Satan knows, he can best plead and argue it out with the Soul. Now (saith Satan) Godliness is frowned, but Ungodliness is smiled upon: Be you therefore Ungodly, that the World may look pleasant on you; but not Godly, because few or none countenance it.  
Fifthly and Lastly, The Time in which a Christian is most Negligent, ●…s another Advantageous Season, that ●…atan makes use of to Tempt in. While the Men 
* Vigilate & Orate should be the Motto of every Christian.  slept, the Envious Man came and Sowed Tares, Matth. ●…3. 25. When all are secure, then ●…he Thief breaks in; and when Chri●…tians are off their Watch, and le's down their Care, than Satan Tempts. Sirs, whilst you are sleepy and prayerless, stretching yourselves on a Bed of Ease, you even lay a Cushion for Satan to lie down by you: Temp●…ations do thereby enter into you, and ye into Temptations.   

SECT. III.  
Secondly, Satan shows his exceeding great Subtlety in the Temptations themselves, being mixed with Policy and Craft in the highest Degree. Satan's Temptations are his 
‖ Many are the Machinations and Stratagems of Satan.  Stratagems; and his Stratagems are Stratagems indeed. Now, the Devil's Temptations are several; chiefly these: 1. To Atheism. 2. Security. 3. Love of the World. 4. Hypocrisy. 5. A False Faith.   

SECT. IV.  
I shall now show somewhat o●… Satan's Subtlety in Tempting to Atheism; and what Article is there o●… our Faith, but Satan many time●… makes poor Souls call into Question●… I might insist on every one of them▪ and so show you, how it is, that h●… Cavils at them; but I shall only speak of the Chief, viz. The 
† 
God's Essence into question; yea (with Pharaoh) they have said, Who is the Lord, Exod. 5. 2? and with the Fool, that said in his Heart, There is no God. Psal. 14. 1. [The Fool hath said in his Heart, There is no God.]  
It is rather an Option, than an Opinion; that is (fai●… Austin) He could be content, there were None. [In his Heart,] that is, None dare speak it, though he may think it. [The Fool.] Every wicked Man is a Fool.  
Haec Phrasis hunc sensum admittere potest: Impius sibi hoe persuadere conatur, aut sibi aliter tamen sentienti, & convicto satis imponere satagit, Non esse Numen, verum hoc ipsum nequit. 2. Impius dicit in cord suo, id est, ita secum tacite locutus est Impius, Non est Deus, vel, Utinam non esset Deus. In cord dicere, nihil aliud significat, quam tacite secum contendere, & quasi murmurando quippiam proffer. Nisi enim ea Phrasis ita acciperetur, non potuisset Esavi cogitatio, si tantum cordis fuisset, non oris, citra peculiarem Revelationem Rebeccae innotuisse. 3. Impius dicit in cord suo, non est Deus, id est, Deus non est Objectum cogitatio●…um ejus, neque circa Divina solicitus est, prophanis ●…ntentus; praesertim cum ita vivat, ac si non esset Deus, ac nullo sensu, aut reverentia Numinis tangeretur. Pauli Voe●…ii Theolog. Naturalis Reformata, c. 2.   Being of a God, and so show you, what Satan hath against this Primordial Verity; and also furnish you with Answers sufficient to stop the Mouth of this Roaring Lion; and prop up thy Faith in this Point.  

The First pretended Ground of Atheism is this:  
What Reason (saith the Devil) is there for thee to believe One, whom thou or no Body did ever see? Thou didst never 
* The Insivibility of God brought as an Argument (by Satan) against his Existence.  see God, neither knowst thou any, that did see Him; and yet, notwithstanding this, what a Talk is there of this supposed Deity? We must Walk with Him, we must not Offend Him: but, How can we Walk with one, we see not; and Offend one, who is not?  

Answ.  
What of all this (may the Soul answer?) Because I see 
‖ Deus est, quicquid vides, & Deus est, quicquid non vides.  not the Wind, is there no Wind? and because 〈◊〉 see not my Soul, have I not one? What absurd Ratiocination is this? Moreover; I see God (saith the Soul,) which positively Denies, what yo●… have Asserted: for do I not see him (though not as he is) in the Work●… of Creation and Providence? Do no●… the Works of God show, that ther●… 
† The Foundations of all Religion lie in Two things, That there is a God, who Rules the World; and, That the Souls of Men are capable of subsisting after Death: So that, if these things be not supposed, as most agreeable to Human Reason, we cannot imagine, upon what Grounds Mankind should embrace any way of Religion at all. For, if there be not a God, whom I am to serve, & if I have not a Soul of an Immortal Nature, there can be no sufficient Obligation to Religion, nor Motive inducing to it: Doctor Prideaux, in his Eighth Lecture, De Salute Ethnicorum; and Doctor Stillingfleet's Origines Sacrae. Caput est primum Divinae legis, ipsum Deum nosse. Lactantius.  is a God, Rome 1. 20? When we see a stately House, although we see not the Man that Built it, although also we know not the Time, when it was Built; yet conclude n●… otherwise we can, but that som●… Wise Artificier had a hand in it: Th●… House surely (say we) did not Buil●… itself. And therefore, when we take a View of the Theatre of Heaven and Earth, we conclude, That surely the Finger of God has been there. Is not every Creature in Heaven and Earth a loud Preacher of this Everlasting Truth? And doth not Man, the Microcosm or Little World, show, that there is a God? Could any make a Man, but One Wiser and Greater than Man? Who taught the Birds to Build their Nests, and the Bees to make a Commonwealth? What Power of Man or Angels can make one Pile of Grass, or put Life into the least Fly, if once Dead? All which demonstrates the Being of a God. But because this Infinite Being cannot be demonstrated unto Sense, therefore the Atheist is so Impudent as he is; because he cannot Digito monstrari & dicier, hic est, Point at him with our Fingers, etc. Is not this Irrational, that Sense should be made the only Umpire of all kinds of Being's? Must not all Intellectual Being's be proscribed out of the Order of Nature, because they cannot pass the Scrutiny of Sense? Then will not Colours (by the same Reason) be dashed out, because they cannot be heard? all Noises silenced, because they cannot be seen?    

The Second pretended Ground of Atheism is this:  
Behold (saith the Devil!) whether this can stand together; viz. 
* The Trinity cavilled at, and brought as an Argument (by Satan) to prove, that God is not.  Three Persons Distinct in Subsistence, but One in Substance, Being or Essence; and not divided into Divers Essences, Natures or Parts: This is against Reason; and though it is, yet thou must believe it, if thou believest, that God is.  

Answ.  
This (the Soul may say) is not against Reason, but it is above Reason. We cannot by the Light of Nature (saith 
‖ Esquire Leigh's Treatise of Divinity: The Mystery of the Trinity (after a sort) shadowed out by Four Resemblances.  one) know the Mystery of the Trinity, nor the Incarnation of jesus Christ. But when by Faith we receive this Doctrine, we may illustrate it by Reason. As the Sun begetteth his own Beams, and from thence proceeds Light and Heat; and yet there is none of them before another, otherwise than in respect of Order and Relation: that is to say, That the Beams are begotten 
See Bishop Usher his Body of Divinity. A Person is a distinct Subsistence of the whole Godhead.  of the Body of the Sun; and the Light and Heat proceedeth from both. So likewise, from one Flame of Fire proceed both Light and Heat; and yet but one Fire. Again, In Waters there is the Wellhead, and the Spring boiling out of it, and the Streams flowing from them both; 

Nam plura infinita esse nequeunt, quia sic forent plura summa & prima. Aug. In this Mystery there is Alius & Alius, Another and Another: but not, Aliud & Aliud, Another thing, and Another thing.  
The Doctrine of the Trinity is, That there are Three Persons in one and the same Substance, Nature and Essence. What a Person in this Sense is, I have showed you already: God the Father, is the First Person; God the Son, is the Second Person; God the Holy Spirit, is the Third Person. All these are Coequal, Coeternal and Coessential; for though they are Distinguished, yet not in their Natures and Being, but in their Names, Orders and Actions. And that there is a Unity in Trinity, viz. Three Persons, yet One in Substance, Nature and Essence, we must believe, let Reason suggest what it will; (though th●… same may be illustrated by Reason, as above) because Scripture, which is Infallible, doth so declare: 1. See the Old-Testament, where the Trinity speaketh in the Plural Number:  
And God said, Let us make Man in our Image after our Likeness, Gen. 1. 26. Isa. 6. 3. The Angel's i●… respect of the Three Persons do cry three times, Holy, Holy, Holy!  
And so in the New-Testament this Doctrine is mighty clear, as Matth. 3. 16, 17. where the Father, the First Person of the Trinity, is Herd and Seen; so that there is one. The Holy Ghost in the Shape of a Dove is Seen, and not Herd; there is another: And then Jesus Christ in his Assumed Nature is both Seen and Herd: So that this is good, Qui nescis Trinitatem, ito ad Jordanem. Moreover, we are Baptised in the Name of the Father, Son and Holy Ghost, Matth. 28. 19 Lastly, the 2 Cor. 13. 14. The Grace of our Lord jesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you All.  
Those Scriptures may suffice to prove, That there are Three Persons in the Divine Essence. And now, that these Three are One, I prove from those two Places in Scripture: The one is in the Old-Testament, and the other is in the New.  
Deut. 6. 4. Harken, O Israel; the Lord our God is One Lord: In the Hebrew thus:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Jehovah Elohenu Jehovah Echad. It signifies thus much; That the First Jehovah, is God the Father; the Second Word Elohenu, our God, is God the Son; the Third Word Jehovah, is God the Holy Ghost; and the Fourth Word Echad, that is One, is to show the Unity of Essence in the Plurality of Persons.  
The Jews did own the Doctrine of the Trinity, though now they deny it; for their Ancient Rabbis did prove the Trinity out of the Old-Testament; and Rabbi Simeon, the Son of Johai, alleged this same aforementioned place for the Proof thereof. And many other Passages might be taken out of the Writings of the Ancient Rabbis to confirm this Truth; but this is already performed by Galatinus in his Books De Arcanis Catholicae Veritatis.  
The Place in the New-Testament is this, which may serve for all; 1 Joh. 5. 7. For there are Three, that bear Record in Heaven, the Father, the Word, and the Holy Ghost: and these Three are One.  
To conclude; Singula sunt in singulis, & omnia in singulis, & singula in Omnibus, & Unum omnia. Aug. lib. 6. De Trin. Cap. ult.  
O Deus est indivisè Unus in Trinitate, & inconfusè Trinus in Unitate. justin.  
Who can (saith Mr. Watson, in his late Treatise of Self-denial) with the Plumline of Reason fathom the Trinity, which is Puteus profundus, a Deep Well.   and all these are but one Water. And so there are Three Persons in One Godhead; yet but One God. Lastly, In Man the Understanding cometh from the Soul, and the Will from both.    

The Third pretended Ground of Atheism is this:  
Nay, this is not all (saith the Evil One,) there is another Absurdity in your Deity; and that is this: If thou believest, that there is a God; thou must believe also, that he is from Eternity and to Eternity, (i. e.) One who has neither 
* 'Tis here to be noted, That Satan labours to argue from the Wonderfulness of God's Attribute, his Nonexistence, or at leastwise, that God is not so Wonderful, as he is Revealed in Scripture to be; and that you should not conceive of God aright.  Beginning nor Ending: This is owned by all that profess your Deity, viz. Eternity, as that which necessarily pertains unto Him, as God; which to me is so strange, wonderful, and above Reason, as that I cannot but call it in question, and therefore necessarily the Being, whereof it is predicated. What sayest thou (O Soul!) concerning this?  

Answ.  
To this the Soul may reply: Avoid Satan! for who art thou, that chargest the Holy One with Folly, and the Great God of Heaven and Earth with Absurdity? Know therefore, that to believe what thou sayest, is the greatest Folly in the World; Because thou art a Liar, and the Truth is not in thee. But to believe, that God is Eternal, is the greatest Reason in the World; because He who is 
† God is Truth itself; and that he is Eternal, is as True as himself. Eternity is a Being without Limitation of Time: Time is the Continuance of Things past, present and to come. All Time hath a Beginning, a Vicissitude, and an End, or may have; but God's Essence is bounded by none of these Hedges.  Truth itself, hath said so; 1 Tim. 1. 17. Isa. 41. 4. and 44. 6. Psal. 90. 2. Rev. 6. 11.    

The Fourth pretended Ground of Atheism is this:  
Oh! (saith Satan) this is not all: For, if thou believest, that there is a God; thou must then believe, that he is 
‖ God's Immutability cavilled at.  Unchangeable. In Contradicting of which, there needs no other Instances than these which follow, wherein his Changeableness doth very much appear.  

Instance I.  
That God is Changeable (saith the Devil) may appear, in that he was made 
* Christ's Incarnation cavilled at.  Man.  

Confutation.  
This the Soul may Confute by answering Satan after this manner: That God became Man, was not by any Conversion or 
† Deus est Immutabilis, mutans omnia, nunquam novus, nunquam vetus. Aug.  Change of the Divinity, but by the Assumption o●… the Humanity.    

Instance II.  
If God altars not his Mind, why 〈◊〉 he said to Repent.  

Confutation.  
Repentance is Attributed to God in Scripture; but not to signify any Mutation or Change in his Nature, only in his Actions. God is said to 
* Deus poenitere dicitur, quando mutat factum. Pet. Mar.  Repent, not because he Changeth; but because he doth, as we do, when we Repent. And now, what is it that we do, when we Repent? Why? we cease to do, what we did; and destroy, what we formerly made. And upon this score God is said to Repent: not that he doth so Repent, as to Change his Mind; but because he altereth his 
† Deus mutat opera, non mutat consilium. Aug. Repentance in God is only to signify unto us his high Displeasure; because when we Repent, we are highly displeased at a thing.  Works, and thereby doth but fulfil, what he long ago determined.    

Instance III.  
There are many things Threatened and Promised by God in his Word, that do never come to pass; which cannot be any otherwise, but a very great Impeachment to his Unchangeableness.  

Confutation.  
The threatenings and Promises of God considered, as not Absolute, but Conditional; the Condition whereof being answered, the Non-Accomplishment or Execution of the same doth not make any 
‖ Deus mutat sententiam, sed non Decretum, saith Profound Bradwardine, in his Book De Causa Dei.  Change in God. And thus you see these Instances that Satan has brought, whereby to prove God's Mutability, made Insignificant. He, who would see more of God's Unchangeableness Proved, Cleared and Opened, let him peruse Excellent Mr. Pearces Book, Entitled, A Beam of Divine Glory.     

The Fifth pretended Ground of Atheism is this:  
This is not all (saith Satan;) for if you believe, that there is a God; you must also believe him to be 
* God's Ubiquity cavilled at.  Omnipresent, that is, Every where at once: And how can it be?  

Answ.  
That there is a General 
† Empedocles the Philosopher said well, That God is a Circle, whose Centre is every where.  Presence of God, nothing is more evident. Whither shall I flee from thy Presence, saith David, Psal. 139. 7. Nothing is impossible with God; and therefore, that he is Essentially 
‖ Nusquam est Deus, & Ubique est, saith Chrysostom in Coll. 2. Hom. 5. God is Repletively every where, though In●…lusively no where. Deus intimior nobis intimo nostro, God is nearer to us, than we are to ourselves, said a poor Heathen. God is Higher than the Heaven, Deeper than Hell, Broader than the Earth, and more Diffuse than the Sea. Bern.  Every where, is not Impossible: jer. 23. 24. Can any hide himself in secret Places, that I should not see him, saith the Lord? Do not I fill Heaven and Earth, saith the lord Prov. 15. 3. The Eyes of ●…he Lord are in Every Place, beholding ●…he Evil and the Good.  
These with many others, do make ●…od's Omnipresence and Omniscience ve●…y Conspicuous.    

The Sixth and Last pretended Ground of Atheism is this.  
This is not all (saith Satan:) for if ●…ou believe, there is a God; you must al●…o believe him to be 
* God's Omnipotency cavilled at.  Omnipotent, (i. e.) One, who can do all things, ●…ither with Means, without Means, or ●…ontrary to Means, and against all Op●…osition whatsoever: And do you think, there is any Existing so Almighty? Why is it then, that the Interest of God (which you call it) is so opposed in the World, as it is.  

Answ.  
To which the Soul may Answer: That God is 
‖ Of all the Attributes of God this only is mentioned in the Creed, I Believe in God, the Father Almighty; because our Faith is specially to be fixed on the Power of God and Christ.  Almighty, I do firmly Believe; and that he can do Things either with Means, without, or contrary to Means, is a Verity, that 〈◊〉 do not at all question. And tha●… God's Interest in the World is oftentimes opposed, is not, but that he ca●… Advance his own Interest witho●… Opposition; but he permits it to be opposed, that the Glory of his Omnipotency and Wisdom, in effecting such and such things (notwithstanding Opposition) may shine forth more Perspicuously. And thus I have give●… you a Sight of the Wiles of Satan, especially those that he makes use o●… in Tempting to Atheism; abusing 1. The Invisibility of God. 2. The Trinity of Persons in One Divine Essence, 3. Several of his Incommunicable Attributes.     

SECT. V.  
I have already showed something of Satan's Subtlety in Tempting unto Atheism: I now come to speak of Satan's Subtlety in his Temptations un●…o Security; being such as follow:  

Temptation I.  
One way that Satan hath to make ●…oor Souls Secure, is by presenting God unto them, as a God only of Mercy. 
* So Subtle is the Devil, that Proteus-and Chamelion-like he can turn himself into any Shape or Colour; rather than fail, he will (though he cannot endure the Light) Turn himself into an Angel of Light; and hath got the knack and faculty of speaking Scripture to deceive. Mr. Ven●…ing.  O! (saith the Devil) why ●…rt thou so concerned about thy Salva●…ion? Dost thou think, God that Made ●…hee, will be so Cruel to Damn thee? ●…nd He who Formed thee, will not Save ●…hee? Alas! God is more ready to Pardon, than to Punish! Mercy is his ●…areling Attribute; but Judgement is his Strange Work! And thus Satan doth to make Souls Careless and Fearless; Careless of their Salvation, and Fearless of their Damnation.  

Reply.  
To Repel this Temptation, must be by considering, that as God is Merciful, so he is Just: Just in himself, and so will Punish all Sin; Merciful in the Face of Christ, and so will Punish no Sin, he having in our stead born the Punishment: A Just God towards an hardhearted Sinner; a Merciful God towards an Humble Sinner. God is not all Mercy, and no Justice; nor all Justice, and no Mercy: Submit to him, his Mercy embraceth thee; Resist him, his Justice pursues thee. Do not the Devils themselves, and all the Howling Reprobates in Hell show, that God is ‖ Just? Is not Hell and Sodom 
† The Scriptures are a Prospective- Glass of God's justice, as well as of his Mercy.  a Monument of God's justice? And are not all the Crosses, Losses, Sicknesses and Diseases that be in the World, Tokens of God's Displeasures? Besides, Doth not the pouring-out of his Wrath upon jesus Christ, his dearly Beloved Son, show, that our God is a Just judge? Moreover, to argue from Grace to Sin, from Love to Lust, from Mercy to Iniquity, from Immunity to Impiety, is the Dialect of Hell, and the Sophistry of the Prince of Darkness: To sin (I say) because Grace abounds, is the Devil's Logic; and who-so-ever useth such kind of Language, you may write, THIS SOUL IS LOST. In fine, The Apostle, Rom. 12. 1. and the Saints all along have made God's 
† If God's Mercy is not a Loadstone to draw thee to Him, it will prove a Millstone to sink thee into Hell.  Mercy the greatest Motive to Repentance.    

Temptation II.  
Another way that the Devil maketh use of to make poor Souls Secure, is by telling them; That all the World are Sinners, as well as them, and they may make as good a Shift as the rest. What if you do go to Hell? You shall not go 
* I have heard of some that have said, They did not much care whether they went to Hell, so that they had Company with them: But surely, such do not consider, that there shall be no Bowls of Wine in Hell. Sir Francis Bacon, in his History of Henry the Seventh, tells us, That it was a Common Word with the Lord Cordes, (who was Profane, Popish and Atheistical) That he could be content to lie Seven Years in Hell, so he might win Calais from the English. This Popish Lord was worse than the Devil; for he acknowledgeth Four Articles of our Faith, Matth. 8. 29. And And behold, they cried out, What have we to do with thee, jesus, thou Son of God? Art thou come hither to destroy us before the Time? From whence observe, 1. God is acknowledged. 2. Christ. 3. The Day of Judgement. 4. That they shall be Tormented then. They who scorn Hell and the Day of Judgement, are worse than Devils.  alone; you shall have others with you.  

Reply.  
Here is Audacity and Absurdity: One would think, that the Devil should be ashamed to argue thus, considering what a Scholar he is in Logic, Philosophy and School-Divinity; and yet by Raciocination of this kind doth he prevail upon dark Souls. Such kind of Reason (if it may be called Reason) in effect is thus much:  
Some have Cut their Throats, I must do it also; because in it I shall do no more, than what others have done before me. A great Multitude of People are resolved to run into the River of Thames, to see, how they can tread Water, and Dance upon it; therefore I must do the like, because with me I shall have Company; though in the Close, I shall lose my Life. I'll leave you to apply it.    

Temptation III.  
The next thing that Satan doth to make poor Souls secure, is by telling them, That Christ is a 
‖ The Universal Point, the Devil likes.  Saviour; and what, though they do sin, Christ has Died, and is Risen again for their Justification.  

Reply.  
It is true, Christ is a Saviour; but if He is not 
† Condemnat me vita mea, sed nomen Jesu salvavit me; O bone Jesus, sis etiam mihi Jesus. Gerhard. Meditat.  My Saviour (may the Soul say) what doth this argue for me? Christ hath Died; but if I cannot believe, his Death and Sufferings will be of little Advantage unto me: He is Offered; but if I do not Receive Him, I shall not be Saved. There may be Virtue enough in a Plaster to Heal a Sore; but if it be not Applied, it will not Heal my Sore: So, there is Virtue enough in Christ to Wash and Cleanse; but if it be not Applied to my Soul by 
* Faith in Christ saves us.  Faith, it won't Wash or Cleanse me.    

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

Reply.  
Seriously consider (O Soul!) that God's Love is Twofold, Common and Special: God's 
‖ The whole Turkish Empire is nothing else, but a Crust cast by our Father to his Dogs; and it is all they are likely to have: Let them make themselves merry with it, saith Luther.  Common Love, I reckon, is that which all partake of, viz. Good Men, and Bad Men. Now, for any to have a great Estate, and to Prosper therein, together with his Wife and Children, is that which is common to all, some only excepted. Now, it is not Common Favour, but Special Favour, that must save thee, and a Token or Evidence of it will Comfort thee: but this thy 
* Gregory being advanced to Places of great Preferment, professed, that he was exceedingly terrified with the Speech of Abraham to Dives, Luk. 16. 25. Son Remember, thou in thy Life-time receivedst thy good things.  Prosperity in the World is not; being that which is more ordinary to those who go to Hell, than such who go to Heaven: And therefore, let not the Children of God grudge and repine at the Wicked Man's Prosperity; because all the Wicked shall have Misery enough Hereafter, for the little present 
† Nimis delicatus es Christiane, qui voluptatem hoc seculo concupiscis. Tertullian.  Pleasure, that they enjoy Here. They that have their Heaven Here, are in danger to lose it Hereafter: God seldom gives his Children Heaven and Earth too. Nihil infelicius felicitate peccantium, saith St. Augustine; The Wicked Man's Felicity is great Infelicity. Doubtless hence it was, that David prayed: Deliver me from the Wicked, who have their Portion in this Life only, Psal. 17. 14.  
Nothing is so great a Sign of God's Curse, as the Prosperity of the 
‖ The Prosperous Estate of the Wicked is Matter rather of Pity, than Envy. Let Rich Men read these Scriptures, Host 13. 11. Psal. 37. Psal. 78. 30, 31. Prov. 1. 32. Luk. 12. 16. ●…o the 22. Eccles. 5. 12. 13.  Wicked: The Lord will proportion Torment to all the Pleasure the Wicked have had. Revel. 18. 7. How much She hath lived Deliciously, so much Torment and Sorrow give Her.  
That Story of the Roman, who was by the Court-Marshal Condemned to Die for breaking his Rank to steal a Bunch of Grapes, is pregnant to our purpose: For, as he was going to Execution, some of the Soldiers envied him, that he had Grapes, and they had none; Saith he, Do you envy me for my Grapes? I must pay dear for them. So, Wicked Men shall pay dear for their great Grandieur, Dignities and Offices. How art thou fallen from Heaven, O Lucifer, Son of the Morning! Isa. 14. 12.    

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

Reply.  
It is true, the Thief Repenting and Believing in Christ, was saved at the very Last; But was not this 
* See Mr. Smith's Admirable Convert. pag. 80.  Miraculous? Did not Christ now upon a special Occasion, to show the Effect of his Blood, the Power of his Passion, and to demonstrate unto the World his Deity, even now at his lowest Ebb of Humiliation, show his Power in the Conversion of the Thief? Must this Extra-ordinary Example now be propounded, as a Precedent for ever, that was but once Miraculous, and Wrought upon special Occasion? But further consider,  
First, It is not Impossible, but that this was the First Time of the Call of this poor Thief, that he never heard Christ's Sermon before, or had any Outward Call before this time: and so his Sins being of Ignorance, might excuse in part, as Paul speaketh of his; The Lord showed Mercy, because I did them Ignorantly, 1 Tim. 1. 13. But now thou canst not plead this Ignorance, in-as-much as thou hast lived under the Gospel, and hast had an Outward Call by the Preaching of the same.  
Secondly, This Example of the Penitent Thief, as it was Extraordinary, so we see it 
‖ God Saved one at the last, that none might Despair; and but One, that none might Presume.  Singular; the Scriptures not leaving us one Example more of the like. Now, Particular Examples are not to be urged for a General Practice, especially in so weighty a Thing, as the Salvation of the Soul is: If therefore Satan doth suggest unto thee of Repenting at thy own 
† Qui promisit poenitenti veniam, non promisit peccanti poenitentiam. Aug.  Pleasure, tell him from me; That it is a Thousand-fold more probable, that thou shalt Die, as thou hast lived, and so be Damned; rather than to have such a Singular Grace given thee, and Mercy showed at the last Hour.  
Many more Temptations of Satan probably there are unto Security; but I shall add no more.     

SECT. VI  
The Third thing that Satan Tempts unto, is, The Love of the World. Ah! (saith Satan) All these things (the 
Matth. 4. 9  Kingdoms of the World, and the Glory of them) will I give thee, if thou wilt fall down and Worship me. Here are fine and brave things, Grandeur and Gallantry; Pleasures, Pomp and Profit: Here are the Lusts of the Eye, the Flesh and Pride of Life. And thus Satan doth in making poor Souls fall in Love with the 
* Cardinal Bourbon would not lose his Part in Paris, for his Part in Paradise. Act. and Mon. Fol. 899.  World.  
Now, there are several Antidotes, that might be prescribed, to expel this Poison, which Satan would fain invenom poor Souls with. Consider the World in its Honour, Pleasures and Profits, and you shall find abundance of Deceit in all these. 1. What is the Honour and Glory of this World, but fading and dying? Is it not a Gilded Misery? a secret Poison? a hidden Plague? the Engineer of Deceit? Mollerus on Psal. 73. 20. tells the World, 
‖ Honour, Riches and Pleasures are the three Deities, that Worldlings Adore and Sacrifice their last Thoughts unto Morning and Evening.  Honours and Dignities are but as idle Dreams, Splendid Braveries, and Lucid Fantasies▪ St. Matthew calls the World's Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Opinion: St. Luke calls ●…grippa's Pomp, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Fantasy or Vain Show: And St. Pa●… calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Mathematical Figure; which is a mere Notion, and nothing in Substance. How many have been blown to Hell, while they have failed with the Wind of Popular Applause? Doth the Honour of this World make a Man really the Better? Surely no; but often the Worse: Is it not Magnum Nihil, a Great Nothing, and a Glorious Fantasy? What is become of Proud Haman and 
* Before the Pope sits in his Chair, (at his Enthronization) a Triple Crown is put on his Head, a Wad of Straw set on fire before him, and one appointed to say, Sic transit Gloria Mundi: The Glory of the World is but a Blaze.  Pharaoh? And what will become of thy Honour, when thou art in the Grave, when Death makes its Approach towards thee? Will the Glory and Honour of this World stand thee instead at the Day of judgement? Will not Heaven's Glory ●…en transcend it? Wilt thou not ●…hen be mad with thyself, to think, ●…hat Heaven's Glory was once offered ●…nto thee; but thou to choose the World's, refusest HeavensHeavens?  
Secondly, Consider this World in the Pleasures of it; And what are they? Be they Satisfying? No: And are they not 
‖ Bernard calls those Pleasures of this World Dulce Venenum.  Killing? Yea. Some of the 
† Treatise of Precious Faith, pag. 11.  Philosophers did place Men's Happiness in the Pleasures of this World; which are but the sad Transformations of Men into 
* Brutales sunt voluptates. Gerrard. Meditat.  Bruits, says that Worthy Gentleman, Mr. Polhil. And yet, how many are there, that cannot refrain themselves from these ‖ Sensual Pleasures; but whose Delight in them is Inordinate, singing the Epicurean's Divinity; Ede, bibe, lude, post mortem nulla voluptas; Let us Eat, Drink and be Merry; for to Morrow we shall Die? Carnal Man is for the Things of the Flesh, pleasing his Flesh, and loving that which is Fleshly: But consider (O vain Man, that pursues so hotly after the Pleasures of this World) these three things; Death, 
† Obversetur animo memoria judicii Divini, ne te in servitutem abducat p●…rversum judicium appetitus sensitivi. Gerhard. Meditat.  judgement and ●…ternity. Let the Remembrance of Him that was crucified, Crucify in thee all the Desire of Pleasures: Let the Remembrance of Hell-fire quench in thee all the Fire of Lust. Compare the short Moment of Pleasure with Eternal Punishment. Pleasures do but Captivate our Hearts, that they cannot be free in the Love of God.  
Thirdly, Consider this World in that which they call the Profits of it, and you may easily understand the 
* Vanity of Vanity, all is Vanity, was Solomon' s Sermon.  Vanity of them. This Life is the Way to our Eternal Country: What then do much 
‖ Riches are but the Golden Dust of this World, that puts out the Eye of the Soul.  Riches profit? They do rather burden the Traveller: Christ, the King of Heaven, is the Riches of God's Servants. The true Treasure must be within a Man, and not without him: That is the True Treasure, which thou canst carry away with thee to the General judgement; but all these outward Goods are taken from us in Death. Riches do but take themselves Wings, and fly away: Nothing more uncertain, than they; Fading, Dying and Perishing they are: For their Transitoriness they may be compared unto a Shadow, a Ship, a Bird, an Arrow, a Post that passeth by. Comforts here below, are no 
† Mundus turbatur & amatur; The World is troubled and troublesome, (saith Austin) yet too much loved.  Comforts; though supposed, and so eagerly pursued after by Faithless Men and Women: Luther did solemnly protest, God shouldnot put him off with these things here Below. Things present may be Pleasing, but then they are not Permanent.   

SECT. VII.  
The Fourth thing that Satan Tempts unto, is Hypocrisy. Oh! (saith Satan) if thou art resolved to be Serious, rather than so, get a Show of it: Paint thyself, and play the Hypocrite; and so thou mayest go amongst Men for a Good Christian.  

Reply.  
But hereunto the Soul may Answer in this Form:  
First, Thou may'st tell the Devil, That it is true, by having the Form of Godliness, thou may'st seem Holy, Pious and Religious among Men, in the Sight of Men; but not in the Sight of God. Thou may'st indeed deceive Men, but thou canst not 
‖ Deus nec fallere, nec falli potest. Aquin.  deceive God: He is privy to all thy Treachery, though thou keeps it under Lock and Key. Thy Heart he can read without a Commentary: Time will not be long, when God shall pull off thy Paint, unmask thee, and put thee in thy Proper Dress. Though thou goest among Men for an Eminent Saint; yet at the Day of judgement God shall show, what a Devil Incarnate thou art, what a Gilded Hypocrite thou hast been.    

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

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

SECT. IX.  
Thirdly, Satan shows his exceeding great Subtlety, in the Methods of Tempting: As  
First, He paints his Temptations with pleasing Colours, and Plausible Pretences: If Satan's Temptations were to appear like themselves, the Heart of Man would not consent so soon, as many times it doth; but rather flee from the same. Hence therefore it is, that Satan, very frequently Transforms himself into an Angel of Light, 2 Cor. 11. 14. The Devil knows very well, that unless he is Disguised, he cannot prevail, and have what he designs upon the Souls of Men and Women. Many Vices there are, that the Devil Tempts us unto; and this he doth by giving them 
† Turpiora sunt vitia quae virtutum specie celantur. jer. The most dangerous Vermin may ofttimes be found under the Fairest and Sweetest Flowers, and the fairest Glove is often drawn upon the foulest Hand, and the Richest Colours are often put upon the filthiest Bodies: So are the fairest and sweetest Names upon the greatest and most horrible Vices and Errors, that be in the World. Saepe latet molli coluber sub graminis umbrâ. Mant.  pretty Names and Titles: As for Instance:  
When he Tempts to Pride, he presents it to the Soul under the Name and Notion of Neatness and Comeliness. Covetousness he calls Good Husbandry; Drunkenness, Good Fellowship; Riotness, Liberality; and Wantonness, a Trick of Youth.  
Secondly, He is Gradual in his Temptations▪ a little now, and a little then. The Devil won't Tempt too much at first, lest Suspicion gets ground: He creeps into the Soul by degrees, and that Step by Step; until such times the Soul becomes his own. Satan will first draw thee to Sat with the Drunkard, and then to Sip with the Drunkard; and at last, to be Drunk with the Drunkard.  
Thirdly, He is in his Temptations full of Politic Retreats. The Devil many times makes the Soul believe, that he flies, when it is only under a Pretence, and with a Design to overcome. Pray, take notice of this:  
Satan is not always overcome, when he flies from you.  
He sometimes draws back, that the Christian by following him, and going out of the Trenches, may suddenly on the Plains be foiled.  
Fourthly, He doth in his Temptations reserve still fresh On-sets, as occasion shall require. Satan (Commander-like) hath more Assaults to bring on, as others do decay: When one Temptation is beat back, he can soon come on with another. Therefore Soul, cry not Vici, Vici, when thou overcomest one Temptation or so; but let this Rule be observed by thee, scil.  
When one 
‖ Ubi una tentatio victa est, exspectanda est alia. Alsted.  Temptation is overcome, expect another.    

CHAP. V.  
I Have treated of Satan's Subtlety, in Tempting unto a Sinful Licentiousness: I shall now consider it in his Tempting Believers unto a Sinful Despair. And Satan's Subtlety, as in the former, so in this, it shows itself in Two things. 1. In the Seasons of Temptations. 2. In the Temptations themselves.  

SECT. I.  
First, Satan shows his exceeding great Subtlety, in choosing those Seasons for Tempting unto Despair, (that may prove most Advantageous unto him) being such as followeth.  
First, Satan Tempts to Despair, after great Manifestations of God's Favour and Love to the Soul. When God smiles and opens himself a little Familiarly unto us, we grow Wanton; and thereupon God 
* The Spirit is going and coming, (saith Holy Mr. Latimer. A Christian's Light may sometimes be Eclipsed, and his joy and Comfort put out.  withdraws, we sink in our Faith, and Satan eyes us on to Despair, by making of us to conclude; That because God is withdrawn, he will never come again. There is not a larger, and more pregnant Proof for this, than Peter. Had ever any a greater Testimony from Heaven, than Peter? Who making an Excellent Confession of his Faith, Matth. 16. 17. Christ immediately pronounceth him Blessed, puts a singular Honour upon him, and makes him the 
† The Experiences of most Christians will confirm, what is here Asserted.  Representative for all the Saints. Now without doubt, this Favour to Peter stirred up the Envious Spirit the sooner to Assail him. No marvel it was, that Satan did show his Spite, even when and where Christ loved most dearly: Therefore, soon after we find the Devil at Peter's Elbow, making him his Instrument to Tempt Christ; who soon espied his Cloven Foot, and therefore Rebukes Peter, with a Get thee behind me Satan.  
He that seemed a Rock but just now, is through Satan's Policy become a Stone of Offence for Christ to stumble at.  
Secondly, Satan Tempts to Despair at the Hour of Death; 
‖ What is said of the Natural Serpent, (Nunquam nisi moriens producitur in longum: He never is seen at length, till Dying) may be said of this Mystical Serpent: He never strains his Wits and Wiles more, than when his time is short.  and indeed, his Assaults are usually sharpest then: And the Reason why he is so busy with Christians when they come to Die, is, because he knows, his time is then very short. As our Extremity is God's Opportunity to help us; so likewise it is the Devil's Opportunity, in what he can to destroy us. When Death approacheth, we are Weak, and our Strength beginning to decay, Satan thereupon furiously Assails us; yea, he doth reserve his firiest Darts, his deadliest Poison and his sharpest Sting, till he meets us on our Deathbed.   

SECT. II.  
Secondly, Satan shows his exceeding great Subtlety in the Temptations themselves, which he works from the Consideration 1. Of our Sins. 2. Of God's Anger. 3. Of Eternal Election. 4. Of our Unworthiness. 5. Of the Weakness of our Faith. 6. Of great Adversity. 7. Of the Sharpness of Death. And here I shall show you, how Satan from these things makes many to Despair; with proper Remedies against the same Prescribed; and that in these following Sections.   

SECT. III.  
First, Satan Tempts to Despair, by making Sin 
* Satan hath learned his Art very well. When he has a mind to Tempt to Sinful Liberty, than he will endeavour to extenuate and lessen Sin: And when he has a mind to Tempt to Despair, than he heightens Sin as much.  very Great, and drawing up a Black Charge against the Soul. Thy Sins (saith Satan) are very many, and very great; nay, they are Infinite, for as much as they have been against an Infinite God: Thou knowest very well, that thy Sins are of no Ordinary Dye, and that the Wages of the least Sin is Death.——— Sin Indefinitely, whether great or small: And therefore how canst thou (saith Satan) expect Mercy, who art a Sinner? Mercy from God, whom thou hast offended and provoked to Wrath? Surely, if ever any shall be Damned, thou shalt: Thou especially, because thou hast been more than an Ordinary Sinner.  

Remedy.  
Truly, when Satan doth Assail us in this kind, I know no other way to Foil him, than by Answering him as the Sick Man; who, when he was Dying, the Devil appeared, and showed him a Parchment, that was very long, wherein was written on every side the Sins of the poor Sick Man. Seest thou? Behold thy Virtues, (saith Satan!) Unto which he Replied. It's true Satan; but thou hast not s●…t down all: for thou shouldst have added; The Blood of jesus 
† All the whole Volume of Perf●…ctions, which are spread through Heaven and Earth, are Epitomised in Christ. Omnia nobis est Christus, (saith Ambrose) si esuris, ipse est panis; si sitis, ipse est sons aquae vivae; si caecus es, ipse est lumen; si infirmus es, ipse medicus; si mortuus, ipse vita gratiae & gloriae.  Christ Cleanseth us from all Sins.  
When Satan tells thee of thy Sins, do thou tell him of Christ's 
‖ Una guttula plus valer, quam coelum & terra. Luther. i e. One little Drop (speaking of the Blood of Christ) is more Worth, than Heaven and Earth.  Blood; whose Blood is of a deeper Purple, than thy Sins: There is as much Virtue in the Blood of Christ, as there can be Venom in thy Sins. Tell the Devil, (O poor Soul!) That though thy Sins have been against an Infinite God, yet there is Infinite Mercy to Answer thy Sins: God can easily drown and swallow up all thy Sins in the Ocean of his Mercy. When the Tempter Magnifies thy Sins, do thou then Magnify thy 
* Our Sins are great, but our Saviour is greater.  Saviour and Physician. That I am a Sinner, it is true; but who else doth Christ Save? That I am Ungodly, it is true; but who else doth God Justify? Poor not so much upon thy Sins, as quite to forget thy Saviour. The Devil tells thee of thy Disease, do thou tell him of thy Remedy: Thou art Miserable, by reason of Sin; but thou may'st be Happy and Restored again, by the Grace of God. There is no Misery on this side of Hell and the Grave, but God (out of his Infinite Free Grace) hath appointed some Means proper for the same; viz. Hearing, and Reading the Word for the Unconverted; Prayer, and Receiving of the Sacrament for the Weak in Gifts and 
† I am the Bread of Life; He that Come to Me, shall not Hunger; and he th●…t Believeth in Me, shall never Thirst: Joh. 6. 35.  Graces; and Christ unto all in general, who will Receive Him by Faith, Mat. 11. 28. Let thy Sins be never so great, Confess them but Humbly and Brokenly, and thou shalt find Mercy. David used the Aggravations of his Sins, as an Argument with God to Pardon them: Pardon my Sins, because they are very great.    

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

Remedy.  
The only way to give Satan the Fall in this Respect, is by Answering him in this wise: God may Chide bitterly, Look sourly, and Strike heavily even when and where he Loves most dearly. And moreover; That God is not so 
‖ If God is Angry, he will not always be Angry, may the Believer say, Isai. 54. v. 8. God, as he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quickly Provoked; so neither is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Long Displeased.  Angry, but while thy Soul is on this side of Eternity, thou may'st Pacify him, by what he hath appointed, as the Means, whereby those, who have sinned against him, may now be Reconciled unto him; viz. The Sufferings of the Lord jesus, which have satisfied Divine justice to the full. God is Love, and he writes not Injuries in Marble.    

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

Remedy.  
The only way to invalidate Satan's Arguings in this Respect, is by considering, that he hath no Skill in the Black Book of Reprobation. Neither Good nor Evil Angels can look into the Book of God's Decrees: Therefore thou canst not; for thou needst not: Hast thou not the Book of thy Heart? look into it, and see what is Written therein. He that finds the Bible Copied out into his Heart, his Nature Transformed, the Bias of his Will turned, the Signature and Engraving of the HolyGhost upon him, looks not like a Reprobate. When you see the Fruits of the Earth spring up, you conclude, the Sun has been there. 'Tis hard to climb up into 
* The way to make our Election sure, is first to ma●…e our Calling sure. Culverwel's White-Stone  Election; but if we find the Fruits of Holiness springing up in our Hearts, we may conclude, the Sun of Righteo●…sness hath Risen there. By our Sanctification (saith one) we must Calculate our Election. The Infa●…lible Signs of Election (in my Opinion) should satisfy any one, touching his Election: Why now? Hast thou not the Saving Graces of 
† 'tis plain, we are not to make Election a Ground for our Faith, but our Faith a Medium or Argument to prove our Election. Gurnal's Christian Armour, Part. 1. Pag. 131.  Faith, Love and Repentance? What are these, but the Infallible Signs of Election?  
Being not unsensible of the Intricacy, which attends this Subject of 
‖ [These Sentences in the Margin are the Notes of several Famous English Divines about this Subject; who all agree in this, That a Man may k●…ow his Election by his Effectual Calling]  Election, and how the Devil puzzles many poor Souls by some Nice Questions resulting therefrom. Something already I have said of it: But I do find much thereof for Substance, Elegantly treated by the Elegant Culverwel in his White-Stone; the Reading of which did exceedingly refresh my Soul; and therefore hoping, that it may have the like Effect upon thee, I shall here insert it; knowing, that I cannot mend it myself, whatever others may be able to do. The Lines are these:  
That ginger (says he) was deservedly Laughed at, that was so intensely gazing upon the Stars, so admiring their Twinkling Beauties, as that unawares he tumbled into the Water; whereas before, if he had been but pleased to look so low as the Water, he might have seen the Stars there represented in that Crystal-Glass. Such as will needs be prying into Stars, that will Ascend up into Heaven, and gaze upon 
* It is altogether Irregular & Anomalous, for the Soul to pry into Election. 'Tis dangerous to tread on the highest Round first.  Election; they do but dazzle thine Eyes, and sometimes by this are overwhelmed in the Depths of Satan: whereas they might easily see the Stars in the Water; they might see Election in Sanctification. Now, 
† Vocation Comments upon Election. God's Decrees, that were set from Everlasting, do bud and blossom, & bring forth Fruit in time. The Book was written before the Foundation of the World were laid; but it was not Published, till God himself gave it an Imprimatur. The Letter was Dated from Eternity, the Superscription was Writ in time, in Vocation. Now, you know, though the Letter be Writ first; yet the Superscription is Read first by him that receives the Letter. 'Twas decreed from Eternity, that Decrees should be known in time. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fullness of Time is the Time, when God's Decrees are fulfilled: When the Decrees of God are Ripe, than he lets the Soul taste them; and then they are Sweetest. Then thou perceivest, that thou art a Vessel of Honour, when God puts thee upon an Honourable Employment. That Fountain of Love, which ran underground from Everlasting, bubbles and flows to thee in time. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in Election, becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vocation.  Vocation does plainly and easily appear by that great and eminent Alteration, which it brings along with it. It is a powerful Call; 'tis an audible and quick'ning Voice; the Voice of the First Trumpet, that awakens Men out of the Graves, and makes them Happy, by having their Part in the First Resurrection; great and sudden Alterations, they are very Discernible.  
Now, here's a most notorious and signal Change made; Old things are passed away, and all things are become New: Here's a Change from Death to Life, from Darkness to Light; and what more Discernible than this? A Living Man may know, that he is Alive, and that without any further Proof or Demonstration, whatever the Sceptics Old or New would persuade us to the contrary. Will you not allow a Man to be certain, that he Lives, till a jury of Life and Death hath passed upon him?  
Could not the Blind Man in the Gospel (think you) perceive, when his Eyes were opened? Could he not easily tell, that now he could see, and discern Variety of Objects? or must he only conjecture, that he sees, and guests at a Sunbeam? Must he still at Noonday go groping in Uncertainties? And is there not an easy and sure Difference between those thick Veils and Shadows of the Night, between those Dark and AEthiopick Looks, and the Virgin-Blushes of the Morning; those Beautiful Eyelids of the Day? The Smile and Flow'ring out of Light, much more the Advancement of Light to its Zenith and Noon-day-Glory? And why then cannot an Intellectual Eye discern as well, that now it sees? that now it looks upon God with an Eye of Love, with an Eye of Faith, with an Eye of Confidence? and that now God looks upon him with an Eye of Tenderness and Compassion, with an Eye of Grace and Favour, with an Eye of Delight and Approbation? Who but an Anaxagoras will go about to persuade a Man, to disbelieve his Eyes? And if a Corporal Eye deserve such Credit, why may not a Spiritual Eye then expect as much? Say not then in thine Heart, Who shall Ascend into Heaven, to bring down Assurance from Above? Who shall Unclasp the Book of Life, that is Sealed, and turn thee to thy Name? or who shall bring thee a Certificate, that it is Written there? Behold, it is nigh thee, even in thine Heart: The Work of Grace there the Law Written on the Tables of thine Heart, by the Finger of the Spirit, is the Exemplification and Counterpane of that Decree. The safest Way, the best Way, the only Way to make sure of Election, is first to make sure of thy Vocation.    

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

Remedy.  
The only way to stop Satan's Mouth in this Respect, is by Assenting thus far: That I am Unworthy, it is true; and that I do not 
† We deserve nothing but Hell; so that, what we have and enjoy, is through a Precious Redeemer.  deserve a Crumb of Bread, or Drop of Water, it is alike true: And yet I do not err, if I say;  
I am Unworthy, and yet Worthy: I deserve Nothing, and yet Merit what I Have.  
Unworthy, and yet Worthy, (like the Spouse in the Canticles) Black, and yet Comely; Black in Herself, and yet Comely in Her Beloved.    

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

Remedy.  
What of all that? (may the Soul Reply;) A little Faith is ‖ Faith, as 
† Cruciger on his Deathbed prayed thus: Invoco te Domine languidâ & imbecillâ fide, sed fide tamen. Lord, I call upon thee with a weak and languishing Faith; but yet with a Faith.  a Sparkle of Fire is Fire. Faith, though weak, yet it will Entitle us unto Christ. A Child's Hand can receive a Pearl, as well as the Hand of a Giant: Out of this little Grain of Mustardseed Heaven will grow. In this Smoking Flax there's a Divine Spark: Though the Smoke of Doubts and Temptations muffle it up in Obscurity, it will break out at last into Flames of Love and joy.. Our Imperfect Faith will entitle us unto a Perfect Righteousness.    

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

SECT. IX.  
Seventhly, Satan Tempts to Despair, by causing the Soul to think much on the Sharpness of Death. Thou Gloriest now, (saith Satan) but ere long thy Condition shall be changed; Thou Rejoycest, but yet know, that still thou art a 
* What is said of the Natural Serpent, may be said of Satan, that Old Spiritual Serpent; Nunquam nisi moriens producitur in longum: He is never seen at his full Length, till Dying.  Dying Creature. It is not thy Faith, Love and Hope, that can shroud thee from Death, which is the King of Terrors: That Universal Monarch, which hath made even the Strongest and Stoutest to stoop unto him.  

Remedy.  
What though Death (may the Believing Soul say) is styled The King of Terrors? yet if I am a 
‖ Death is like the Pillar of Cloud; It hath a dark Side to a Sinner, but it hath a Light Side to a Believer.  Child of God, it can do me no hurt. 'Tis an Enemy (I know) to the Mortal Part; but a Friend to the Spiritual.  
The Bee by Stinging looseth its Sting; so Death, while it Stung Christ on the Cross, hath quite lost its 
* Death like a Snake may Hiss and Wind about the Body, but the Sting is pulled out.  Sting to a Believer. Death is the Gate of Life: It puts off our Rags, and gives us Change of Raiment. All the Hurt it can do us, is to put us into a better Condition. The Devil therefore is a Liar, in saying, That it is not our Faith, Love and Hope, that will Exempt us from Death: Whereas we know well enough, that though we shall not be freed from Death; yet by having Faith in jesus Christ, we shall be freed from that which renders Death so Formidable, viz. its Sting. Death's Pale Face looks Ruddy in the Blood of Sprinkling: Death will free us from all Corporal and Spiritual 
† Death is not Mors Hominis, but Mors Peccati; not the Death of Man, but the Death of his Sin.  Maladies: It is our Best and Last Physician: It will Cure the Aching Head, and the Unbelieving Heart. Sin was the Midwife, that brought Death into the World; and Death shall be the Grave to Bury 
* Filia devorabit Matrem.  Sin. Why then should we be unwilling to Die, seeing Death gives us a Receipt of Ease from 
‖ Ultimus morborum medicus Mors.  Infirmities and Weaknesses, from all Aches and Pains, Griefs and Gripe, Distempers and Diseases both of Body and Soul. Here Sin will keep House, whether we will or no: Evil Thoughts are continually arising out of our Hearts, as Sparks out of a Furnace. When we would Pray, the Heart is as a Viol out of Tune: When we would like a Bird fly up to Heaven upon the Wing of Meditation, our Corruption (like a String tied to the Leg) pulls us down again: But after 
† Nemo ante funera felix. Solon.  Death we shall be Proud no more, grieve the Spirit no more. Come hither therefore, (Oh ye Trembling Souls!) who through the Fears of Death have all your Life-time been subject to Bondage; Set your Feet upon the Neck of this King of Terrors: Assume that Triumphant Challenge of the Apostle; Oh Death! where is thy Sting? Oh Grave! where is thy 
* St. Chrysostom admires the Bravery of the Apostle's Spirit.  Victory? 1 Cor. 15. 25. The Glimmering Presence of God with a Believer here below may Conquer the Fear of Death: But how much more (methinks) should the Consideration of the full Enjoyment of him after Death? Faith gives us a Propriety in Heaven, and Death gives us a Possession in Heaven. Death is only a Dirty Lane, (saith one) through which the Saint passeth to a Kingdom, to a great Kingdom, to a glorious Kingdom, to a quiet Kingdom, to an unshaken Kingdom, to a durable Kingdom, to a lasting Kingdom; yea, to an Everlasting Kingdom. Death is a dark, short Way, through which the Saints pass to the Marriage-Supper of the Lamb.  
Ever with the Lord: (saith an Eminent 
‖ Mr. Cases Mount-Pisgah.  Divine) This puts Lilies and Roses into the Ghastly Face of Death, and makes the King of Terrors to outshine Solomon in all his Glory.  
[A few Lines that Comforted me once in the same Case, I will adventure here to Transcribe out of that Little, Useful 
* Faith's Triumph over the Fears of Death, pag. 71.  Treatise of Reverend Mr. Wadsworth, my Spiritual Father, viz.]  
Oh! when Death draws near, do not startle: Cry not out, as one undone; as if when thou Diest, thou must needs totally Perish: But rather than lift up thy Head, and Triumphantly proclaim to the Standards by; Now doth the Day, the Hour, the Moment of thy Redemption draw nigh!  
Now art thou drawing near thy Home: Heaven is within Sight, and its Melody almost within Hearing. Thy Lord hath the Curtain in his Hand ready to draw it, to show thee all that Glory, that hitherto he hath been but telling thee of; and give thee a Possession of all that, which hitherto thou hast enjoyed only in Hopes and Title. What dost thou fear, and shrug and tremble at, my Soul? Thou peevish froward Creature! Shall thy Father tell thee, thou must go Sleep, and lay his Commands upon thee, to lie down in Peace? Shall thy dear Lord and Saviour stand by, persuading thee so to do; and by the Sweet and Glorious Promises of Eternal Life, and Living with him in the Heavens, allure thee quietly to obey thy Father and Himself, to go to Rest? Shall he sing thee a Lullaby of his own falling Asleep, and his entering Paradise, that Day he Died with the Soul of his Converted Prodigal; and of his Rising again in Body the Third Day, being a certain Pledge of the Resurrection of thine hereafter; and all this while gently rock thee in his tender Arms? Shall his Angels stand waiting, to convey thy departed Soul home with Songs of Triumph? And shall nothing of all this abate thy Fears, silence thy Complaints, and bring thee to a Cheerful Submission? Art thou still amazed, and so affrighted, as if so Gracious a Father, and so tenderhearted a Redeemer were but commanding thee to thy Hurt, and treacherously alluring thee to thy Undoing; as if he were about to Butcher thee, and make thy Bed and Chamber the Sharnbles? O wretched Unthankful Soul! either mend this Behaviour, or I will doubt, whether thou ever hadst any Saving Knowledge of God or jesus Christ: For how canst thou be said either to know or love them, when thou darest not trust them? Fear not then, my Soul; but boldly throw thyself into his Arms, who will certainly keep that safe, which thou committest unto him.  
I cannot omit also two or three Pregnant Lines, which you may find in a 
† The Christians Defence against the Fears of Death, pag. 375. cap. 20.  Treatise of Famous Dre●…incourt, that French Protestant Divine.  
There are certain Pictures with two Faces; the one Represents most ugly Features, and the other, Beautiful and Pleasant things. This is the True Emblem of Death; for it may be Painted with a fearful Face, a Lean Body and Iron Hands, that snatch from us our Goods and our Honours; and that divide our Persons, dragging our Bodies into a loathsome Sepulchre: If we look upon Death in this manner, we can do nothing less, but Tremble and Fear. But on the other Hand, we may look upon it as a Powerful Deliverer, that unlooseth all our Fetters, breaks our Chains to pieces, lifts up our Souls to the highest Glory and Happiness: And if we consider this, there is nothing more Lovely than Death, and nothing more to be desired.     

CHAP. VI  
THus far touching Satan's Subtlety: I shall now speak a little touching Satan's Malice. As he is a Subtle Spirit, so he is a Malicious, Envious Spirit. The several Names that Satan hath, do declare, how maliciously he is affected towards the Children of Men. 1. Satan; because he Mortally hates Men. 2. Devil; because he Slanderously accuseth them to God and Man, job 1. ●…1. and 2. 5. Rev. 12. 8, 9, 10. 3. The Old Serpent, for his Subtle Temptations. 4. The Great Dragon, for his Destroying of many, Rev. 12. 8, 9  
Further-more; The Malice of Satan appears by those Evil Offices, which he performeth in Common against the Godly, and the Wicked: And they are either such, as respect the Body, and the things belonging thereunto; or such, as respect the 
‖ The Devil (if permitted) can hurt both Soul and Body.  Soul.  

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

SECT. II.  
The Devil many times for Man's Sin is permitted to hurt the 
† The Devil hurts the Soul; how and after what manner?  Soul: First, By depriving some of the Use of their Reason by Frenzy and Madness. Secondly, By troubling and tormenting some with Grief and Vexation of Soul. Thirdly, By Abusing some with Passions and Melancholy Fits, as Saul, 1 Sam. 16. 14. Fourthly, By Seducing others, 1 King 22. 21, 22. 2 Cor. 4. 4. Fifthly, By manifold and fearful Temptations to Si●… and Wickedness. Sixthly, By Prevailing in such Temptations. Seventhly, By Accusing before God those, with whom they have so prevailed. Eightly, By Hindering Men from doing Good things.    

CHAP. VII.  
IN the Third place, Satan is a 
‖ The Devil is a Potent Enemy.  Potent Enemy; which appears from 1. His Names. 2. His Nature. 3. His Number. 4. His Order and Unity. 5. The Mighty Works that are Attributed to him.  

SECT. I.  
First, Satan by reason of his Power, Might and Strength hath Names, which denotes the same unto us. Hence it is, that he is called, The Strong Man, Luk. 11. 21. The Prince of the Air, Ephes. 2. 2. The God of this World, 2 Cor. 4. 4. All which Titles do show, that the Devil is a Potent Spirit, and an Enemy not to be Contemned either by Godly or Ungodly: Whence it is, that we are all Commanded to Watch, 1 Pet. 5. 8.   

SECT. II.  
Secondly, The Devil's Nature shows his Power: 'Tis Angelical. Bless the Lord, ye his Angels, that excel in Strength, Psal. 103. 20: Strength is put for Angels. Psal. 78. 25. They did eat Angel's Food: Hebr. The Food of the Mighty. In two things the Power of Angelical Nature will appear; In its Superiority, and in its Spirituality.  
First, Its Superiority. Angels are the Top of the Creation: Man himself made a little lower, than the Angels. Now, in the Works of Creation, the Superior hath a Power over the Inferior; the Beasts over the Grass and Herb, Man over the Beasts, and Angels over Man.  
Secondly, The Spirituality of their Nature. The Weakness of Man is from his Flesh: His Soul made for great Erterprises, but weighed down with a Lump of Flesh, is forced to Row with a Strength suitable to its weak Partner: But now, the Devils being Angels, have no such Encumbrances; no Fumes from a Fleshly Part to cloud their Understanding, which is Clear and Piercing; no Clog at their Heel to retard their Motion, which for Swiftness is set out by the Wind, and Flame of Fire: Yea, being Spiritual, they cannot be Resisted with Carnal Force; Fire and Sword hurt not them. The Angel which appeared to Manoah, went up in the Fire that consumed the Sacrifice; though such hath been the Dotage, and is at this Day of Superstitious Ones, that they think to Charm the Devil with their Carnal Exorcisms. Hence the Romish Relics, Cross, Holy-Water; yea, and among the jews themselves in Corrupter Times, who thought by their Philacteries and Circumcision to scare away the Devil; which made some of them Expound that Cant. 3. 8. of Circumcision: Every Man hath his Sword on his Thigh, because of Fear in the Night.  
By Sword on the Thigh, they expound Circumcision, which they will vainly have given as a Charm against Evil Spirits, that affright them in the Night. But, Alas! the Devil cares for none of these; no, not for an Ordinance of God, when by Fleshly Confidence we make it a Spell: He hath been often bound with these Fetters and Chains, (as it is said of him in the Gospel) and the Chains have been plucked asunder by him; neither could any Man thus tame him. He esteems (as job saith of the Leviathan) Iron as Straw, and Brass as Rotten Wood: It must be a Stronger than the Strong-Man, that binds him; and none Stronger but God the Father of Spirits. The Devil lost indeed by his Fall much of his Power, in relation to that Holy and Happy Estate in which he was Created; but not his Natural Abilities: He is an Angel still, and hath an Angel's Power.   

SECT. III.  
Thirdly, The Number of Devils adds to their Power. What Lighter than the Sand? yet Number makes it Weighty. What Creature less than Lice? yet what Plague greater to the Egyptians? How Formidable than Devils be, who are both for Nature so Mighty, and for 
* Est autem horum (i. e. malorum Angelorum) quoque numerus magnus, sed in Scriptura non definitus. Piscat. in Calvin Institut. pag. 20.  Number such a Multitude? There are Devils enough to Beleague the whole Earth: Not a Place under Heaven, where Satan hath not his Troops; Not a Person, without some of these Cursed Spirits haunting and watching him wherever he goes: Yea, for some special Service he can send a Legion, to keep Garrison in one Single Person, as Mark 5. And if so many can be spared to attend One, to what a Number would the Muster-Role of Satan's whole Army amount, if known? And now tell me, If we are not like to find our March difficult to Heaven, (if ever we mean to go thither) that are to pass through the very Quarters of this Multitude, who are scattered over the Face of the Earth? When Armies are Disbanded, and the Roads full of Debauched Soldiers, wand'ring up and down, it's dangerous Travelling; we hear then of Murders and Robberies from all Quarters. These Powers of Hell are that Party of Angels, who for their Mutiny and Disobedience were cashiered Heaven, and thrust out of that Glorious Host; and ever since they have straggled here Below, endeavouring to do Mischief to the Children of Men, especially them that Travel in Heaven-Road.   

SECT. IV.  
Fourthly, Their Unity and Order makes their Number Formidable. We cannot say, there is Love among them, that Heavenly Fire cannot live in a Devil's Bosom; yet there is Unity and Order as to this: They are all agreed in their Design against God and Man: So their Unity and Consent is knit together by the Ligaments not of Love, but of Hatred and Policy; Hatred against God and his Children, which they are filled with; and Policy, which tells them, That if they agree not in their Design, their Kingdom cannot stand. And how true they are to this their Wicked Brotherhood, our Saviour gives a fair Testimony, when he saith; Satan Fights not against Satan. Did you ever hear of any Mutiny in the Devil's Army? or, That any of these Apostate Angels did freely yield up one Soul to Christ? They are many, and yet but one Spirit of Wickedness in them all. My Name, said the Devils, (not Our Name) is Legion.   

SECT. V.  
Fifthly, The Mighty Works that are Attributed to these Evil Spirits in Scripture, declare their Power; and these either respect the Elementary, Sensible or Intellectual Part of the World. The Elementary: What dreadful Effects this Prince of the Power of the Air is able to produce on that, see in the Word: He cannot indeed make the least Breath of Air, Drop of Water, or Spark of Fire; but he can, if let loose (as Reverend Mr. Caryl saith on job 1.) go to God's Store-House, and make use of these in such sort, as no Man can stand before him: He can hurl the Sea into such a 
‖ In summa, triplicitur possunt nocere, supra nos, intra nos, & circa nos. Supra nos; tempestates & procellas ciendo, fulgura & tonitrua ejamlaudo, fragores horrendos edendo, nubes cogendo. Intra nos; sensus internos & externos voluntemque movendo & impellendo, sive id fiat ex parte organi, sive ex parte objecti; turbando humores, loco motivam impellendo, vitio▪ rum somites subministrando. Circa nos; loco movendo bono nostra, edes concutere & convellere, fluviorum cursus & alveos mutare, pascua noxiis succis imbuere, fructus mutare & excutere, pecudes morbis afficere. Alsted. Syst. Theolog.  Commotion, that the Depths shall Boyl like a Pot, and disturb the Air into Storms and Tempests, as if Heaven and Earth would meet. Iob's Children were Buried in the Ruins of their House by a Puff of his Mouth; yea, he can go to God's Magazine, (as the same Author saith) and Let off the Great Ordinance of Heaven; causing such dreadful Thunder and Lightning, as shall not only Affright, but do real Execution, and that in a more dreadful Way, than in the Ordinary Course of Nature. If Man's Art can so sublimate Nature, as we see in the Invention of Powder, that hath such a strange Force; much more able is he to draw forth its Power. Again, Over the Sensitive World his Power is Great; not only the Beasts, as in the Herd of Swine, hurried by him into the Deep; but over the Bodies of Men also, as in job; whose sore Biles were not the Breakings-out of a Distempered Nature, but the Print of Satan's Fangs on his Flesh; doing that suddenly, which in Nature would have required more time to Gather and Ripen.    

CHAP. VIII.  
COntaining the Second Deduction.  

SECT. I.  
If it be so, That such who are most Eminent and Renowned, may Fall; 
Deduct. 2.  then this consequently follows: Let him that Standeth, take heed lest he Falls. This is the same Exhortation, that the Apostle makes use of in 1 Cor. 10. 12.  
Oh Christians! Consider, though now you are in your Beauty, Vigour and Strength; yet a Time may come, wherein your Strength may be overmatched, and Satan may be too Hard for you. 
† Though I should Die with thee, yet will I not Deny thee. Matth. 26. 34.  Peter was Confident, that he should keep close to his Master, in the Face of all Difficulties whatsoever; but Satan was too hard for him. Peter presumed upon his own Strength. 'Tis Just with God, that he who trusts to Himself, should be left to himself: Self-Iealousie is very good. Man is a Proud piece of Flesh: He is apt to be highly opinionated of himself. That which is my aim at this time, is, That Christians would deny all Supercilious Thoughts of themselves; and not as Peter, who denied Christ for want of denying Himself: Not as 
* Fox Act. and Mon.  Pendleton, who was Confident of himself, and said:  
This Fat of mine shall melt in the Fire for Christ.  
But instead of that, his Courage melted.  
Not as these Clouds of Witnesses, who for some time were Glorious Professors, and shined as Stars in the Church-Hemisphear; yet have been Falling Stars:  
Porphyry, julian, Cardinal Pool, Gardiner, judas.  
Nay, some Saints, through God's withdrawing the Influence of his Spirit, have for a time Relapsed: As Cranmer, and Origen, whose Heart fainted in the Seventh Persecution, and he Offered Incense to the Idol. Who, that knows the Fierceness of a Trial, or the Falseness of his Heart, will not Fear? The 
† Si vis esse securus, semper time.  Trembling Reed oft stands, when the Confident Cedar falls.  
There are certain Helps, which if observed, I am confident, will Antidote many, that now Stands, not to Fall.   

SECT. II.  
First, Try thyself (O Christian) thoroughly aforehand:  
If we would judge ourselves, we should not be judged, 1 Cor. 11. 3.  
Though I cannot say, If we would Try ourselves, we should not be Tried; Yet this I can say, If we would Try ourselves, we should be the more likely to abide the Trial of the Lord.  
'Tis for want of this, that many times we are shaken, when the Winds of Temptation or Persecution blow a little upon us.  
How is it with thee now (O Christian) in thy present Course? Art thou Converted, and Born again? Dost thou Walk with God? Dost thou Live with God? Suppose an hour of Temptation should come, How dost thou think, thou couldst endure it? Suppose, that now thou wast to 
‖ Blessed Bilney tried his Finger by himself in the Candle, before his whole Body in the Flames at the Stake.  Burn at a Stake, and the Fire was kindled before thee, Wouldst thou embrace it, rather than Deny Christ? Put, I beseech thee, such Practical Questions, and Soul-searching Queries as these are, to thyself; and as thou findest thy Heart to Echo there-unto, accordingly thou may'st judge, how it would be with thee in a time of Trial. What? am I now in my Graces, and my Obedience? Do I Love Christ, Believe in Christ, and Abide in Him? Is my Obedience also Sincere, Impartial, Evangelical, Universal and Perpetual? By thy Active Obedience, guess (O Christian) what thy Passive may be.  
Enter therefore (O my Soul) into thy Closet, and there Rip up thyself; Dissect and Anatomize thy Entrails: It is good to Try thyself now, because (as aforesaid) thou may'st guests a little thereby, how thou wouldst endure an Hour of Temptation, should it come. Besides, it may 
* Pre-apprehension is the Mother of Prevention.  Prevent God's Trying of thee: Would we but 
† Sel●…-Examination is a Root, which bears Self-Knowledge; and at the Top of it grows Assurance; which is Apex Fidei, The Highest Nature of Faith.  Try ourselves in Secret, God would forbear Trying of so much as he doth: But know, If thou wilt not Try thyself alone, by the Sun-Light of God's Word, thou shalt be Tried by the Candlelight, the Firelight of his Dreadful Works. The Flail of Tribulation will discover the Chaff from the Wheat; and the Fire of Affliction, the Dross from the Gold. How dost thou think to Welcome a Prison, Kiss a Stake, Smile at Torments, Look a Violent Death in the Face, with Colour in thy Cheeks, and Courage in thy Heart? How dost thou think to endure such a Fiery Trial, that never didst Try thyself aforehand?   

SECT. III.  
Secondly, The only way to Stand in Trial, is to Expect them: This is one Chief Expedient. No Man whatsoever, how Good, Just, Pious, Wise soever, can by any Means expect to be exempt from one kind of Trouble or other, at one Time or another, in one Measure or another; and therefore, why dost thou promise to thyself Safety and Security? If thou art a Christian, thou must be Tried: Christ thy Captain was Tried, although there was not any Fuel at all in him, to invite Satan's Temptations. This Life is a Ring of 
‖ Quid est diu vivere, nisi diu torqueri. Aug.  Misery; We only Change our Troubles, not Finish them. Man's Life and Misery are Twins: We may as well separate Weight from Lead, as 
† Life is interlarded with Trouble. Watson.  Trouble from a Man's Life. We came inthe World with a Cry, and we go out with a Groan: And who will not say, but these are Trials; and Man is Born unto them, even as the Sparks fly upward: And therefore, if here is not Grounds to expect them, I know nothing at all. Now, he that expecteth Trials, will doubtless prepare for them: What Man that is subject to sudden Qualms, but will have some Comfortable Waters to take, when-so-ever they come again. You are Wise, and know how to Apply it.   

SECT. IV.  
Thirdly, Trust not thyself against such a Time. This is Self-Confidence; and you know, that was the Undoing of Peter, and others, that I have already instanced: Believe thy own Weakness. The Vine being weak, Twists about the Elm to support it: A good Christian being Conscious of his own Imbecility, Twists by Faith about Christ. Always when a Trial comes, go out of Self to 
* Believers should always keep their Recumbence upon the Goodness and Mercy of God.  Christ, or else thou Fallest.   

SECT. V.  
Fourthly, Wean thyself from the Love of the World, and Converse with things Above. Let thy Thoughts, Hopes and Desires Ascend up to Heaven. Many are Foiled by Satan, through setting too great an Estimate upon the World; the greatest Engine that the Devil hath, whereby to Enchant and Ensnare poor silly Souls. Who more free from Temptation than such, that set lightly by the Things of this Life: But always observe, such that Love the 
† Mundus turbatur & amatur.  World Inordinately, and are plunged in the Business thereof, are seldom or never freed from a Temptation.   

SECT. VI  

* Mittamus preces cordis legatos. Cypr.  Fifthly, Give thyself to Prayer: Prayer sets God at Work. And one of the greatest Preparatives for Trials, we have: When Christ Prayed, he met judas. This is the Compleation of all that I have said before: PRAY. Led me not into Temptation, 
Matth. 6. 13. 2 Cor. 12. 8.  but Deliver me from Evil.  
And for this thing I besought the Lord Thrice.  
Prayer is the Key, that opens God's Store-House; and fetches out from thence those Mercies, that our various Wants and Necessities calls for.    

CHAP. IX.  
COntaining the Third, Fourth, Fifth, six and Seventh Deduction.  

SECT. I.  
If it be so, That such, who are Eminent, may Relapse; then let us not 
Deduct. 3.  Censure all that have Relapsed, and been Guilty of Miscarriages. Eminent Christians have been over-taken with a Fault; and therefore be Tender in your Judging; and not be as some, who are Censorious and Rash, misjudging the Cases of such, that have been overcome by a Temptation. The Tempted are to be Succoured, much less Censured: Surely, such have not Learned Christ, who have not learned this. So that there is great Cause of Lamentation, when we consider, what little Commiseration is showed unto the Tempted, even by them that pretend very much unto Religion. Ah! It grieves me exceedingly, I can truly say; because I see not that Sympathy in the Professors of this Age, as there ought to be. What Censures and Reproofs do we abound with, (to our Shame be it spoken?) We should consider ourselves, as of the Body, and such that may be Tempted. Gal. 6. v. 1.  
Brethren, although a man be over-taken in a Fault, ye which are Spiritual, restore such an one in the Spirit of Meekness, considering yourselves, etc.  
I am verily persuaded, that scarce any Age hath afforded less of Souls, that understand the Doctrine of Temptation, than this: And therefore it is, that a Loving Charitable, Sympathising and Gaining Carriage is no more manifested unto such, that are attended with Temptations. Thou that Censurest those that are Tempted, may'st as well Censure our Saviour himself; for he was Tempted. 
Heb. 2. 18.  Thou hast more Reason (O Man) to be Jealous of thyself, that hast not been Tempted; than others, that have been Tempted. Moreover, none are able to Speak a Word in Season unto such that are Tempted, than those who have been in likemanner Exercised.  
A Man that hath Rid over a Place where are Bogs and Quicksands, is the fittest to guide others through that dangerous Place. Who can better Unmask and Discover Santan's Policies and sugared Lies, than those who have been long in the Fencing-School of Temptation.   

SECT. II.  
If it be so, That the Confident Cedar may Fall, such who are Eminent 
Deduct. 4.  in Christianity, may be subject to Lapses; then let not Christians themselves, as well as others, think Evil of themselves, because they may sometimes Halt, and have a Fall. How many Christians have I heard concluding Evil from their Temptations; as if no such Promise as this was in the Bible? viz.  

‖ This is Jacob's Staff in the Hand of Faith, with which we may Walk cheerfully to the Mount of God. What will satisfy or give content, if this will not? Watson in Loc.  All things shall work together for Good, for them that love God.  
All Things; that is, the Best Things, and the Worse Things: Good Things, and Evil Things certainly are included in All Things; and if Evil Things as well as Good Things, then surely Temptation: And if so, Why then do some say, as I have heard; I am not a Child of God, because I am 
† Temptations stir up the Paternal Compassions in God to them, who are Tempted. Idem.  Tempted: Rather from thence conclude, That thou art a Child of God. They are Bastards, and not Sons, that have not been Tempted more or less. God had one Son without Sin, but no Son without Stripes: Christ the Cornerstone was Tried; the rest of the Stones in the Heavenly Building must also be Tried. Why murmurest thou because of thy Temptations, thinking amiss of thyself because of them; when-as thou canst not be a Refined Christian, before thou passest through this Furnace? Since than it is so, content thyself; believing, that unless God had intended Good to thee, thou shouldst not have been Tempted, as thou hast been: and say; Take (O Lord) the Trial of thy own Grace, bestowed upon thy Unworthy Servant.   

SECT. III.  
If it be so, That Satan may Foil Eminent 
Deduct. 5.  Christians; then learn, whence it is, that Satan is a Proud Spirit: Pride indeed he had, before ever he Foiled our First Parents, and ourselves; for 
* Pride was the first Sin that ever Reigned.  Pride it was, that made him a Devil: Yet doubtless, this adds much to his Pride, That he sometimes by Permission doth overthrow many of our Brave Christians. Satan did much Rejoice, when he had gotten Advantage of Peter, One so Eminent in the Church of Christ. Oh! therefore Believers, beware of Satan's Devices; because if thou Fallest, he will Triumph.   

SECT. IV.  
If this be so; then we may hence learn, That if Eminent Believers do 
Deduct. 6.  Over come Satan, it is not in and by their own Strength: But when they are Foiled, it is, because they went against him in their own Strength. Of ourselves we can do nothing; it is God in 
† Venit Diabolus, subvenit Christus.  Christ, that must do all for us. If we Fight alone with the Goliath of Hell, we are sure to be vanquished. Separate the Soul from the Body, and it is incapable of Action or Service: And so, take God from the Soul, and it will be incapable of Wrestling with such a Mighty Spirit, as the Devil is. Let Believers be like the Vine, that being weak, twists about the Elm to support it: Being Conscious of our own Imbecility, we should twist by Faith about Christ, 2 Cor. 12. 9  
And in Him we are more than 
‖ God is above the Devil, should be every Tempted Soul ' s Motto.  conquerors  
Phil. 4. 13. I can do all things through Christ, which Strengthens me.  
Sampson's Strength lay in his Hair, Ours lies in our Head Christ. jesus Christ hath laid his Feet upon the Neck of that Old Serpent; and will enable you so to do, if you will trust in him, and accept of him as the Captain of your Salvation. If Christ jesus doth but bring in his Auxiliary Forces, Satan shall then be trodden down.   

SECT. V.  
If this be so; then from hence we 
Deduct. 7.  may learn, What a mighty Power of God that Power is, which is concerned in the Preservation of a Believer.  
What a Mighty Power of God is concerned in our Preservation, as we are Creatures? more, as we are Christians. Consider Man, as he is a Creature, and we may stand amazed at the exceeding Great Power of God in his Preservation! What a Tender thing is Man, when he is in the Womb of his Mother? and how subject is he to Miscarrying, even while he is there? And what Expectation is there of his Coming forth into the World, mingled with Hopes and Fears, lest he should become Abortive? And Lo! God in time brings him forth; and a Perfect Man he is, as to the Limbs and Lineaments of his Body; notwithstanding the Perils and Dangers, that encompassed him about, when he was but an Embryo in the Womb.  
And then afterwards Consider him not only in the Womb, but consider him also in his Infancy, Childhood, Youth, Riper Years and Old-Age; the Miseries, that are proper to all these, and the Dangers, that he has gone through in all these; and it is a Miracle, that Man should live to Old-Age.  
But further Consider him, as a Christian; and so you may have a greater Prospect of the Admirable 
* We are kept by the Power of God thro' Faith unto Salvation, 1 Pet. 1. 5.  Power of God. A Soul is no sooner Newborn, but immediately Trials, Agonies and Conflicts do come in upon him, as a great Tempestuous Sea. The first Cry (says one) of the Newborn Infant Alarms all the Devils of Hell. The Devil and the World set themselves in Battle-Array against the Children of God: And one would think it impossible, for one to become a Christian: Nay indeed, all things considered, and it is a Miracle to be a New-Creature.  
And when a Man becomes a New-Creature, what an Admirable Power is concerned in the Preserving of him, as such? What Difficulties goes he through, and wrestles with, before he gets into the Port of Heaven: So that indeed, all that are Saved, are Saved with a great deal of Difficulty.    

CHAP. X.  
COntaining the Eighth and Last Deduction.  

SECT. I.  
If this be so; then hence I infer 
Deduct. 8.  the Reason, Why many of God's own Children walk with sad Countenances, hanging down their Heads like so many Bulrushes? 'Tis because the Devil many times Bruises them by Falls, and breaks their Bones; insomuch that they can have no Rest at all. We should be in a perpetual Shine, were it not for Showers of Rain ever and anon falling from the Eyes, by reason of Cruel Buffet from Satan. Here we are troubled with a Vigilant, Subtle Adversary, that breaks our Peace, and Disquiets us exceedingly: Were it not for a Tempting Devil, and a Deceitful Heart, what brave Lives might we live? But because these attend us, therefore are we ofttimes disquieted, our Strength declines, and our Knees wax feeble. Good Lord, vouchsafe therefore thy Strength, and let thy Comforts delight our Souls; else the Devil, that Nimrod and Cruel Hunter, will pursue our Souls even unto Death. This Creates in us Longings after Heaven, because than we shall be Tempted no more: Here we are in a perpetual Hurry, and in a constant Fluctuation. Our Lives are like the Tide, sometimes Ebbing, and sometimes Flowing. What is this Life, but a Warfare? When one Temptation is over, another cometh. Would to God, the Winter was past, and the Singing of the Birds were come! Were we but in Heaven, we should be out of Gun-shot: Heaven is a Place of Rest; no Bullets of 
† Nullae ibi insidiae Daemonum. Bern.  Temptation fly there. We long, till Death sound a Retreat, and calls us off the Field, where the Bullets fly so thick, to receive a Victorious Crown; where, not the Drum, or Canon; but the Harp and Viol. shall be ever sounding:  
Come Lord Jesus, Come Lord Jesus, Come quickly, Rev. 22.  
I long to be Dissolved, and to be with Christ Jesus, which is far better, Phil. 1. 23.   

SECT. II.  
If this be so; hence I infer the 
Deduct. 9  Necessity of a Spiritual Armour, which Demonstrateth its self in two things. 1. In that it is Commodious for a Soldier; besides, it is Commanded, Ephes. 6. 11. 2. In that if we have it not, Satan will get Advantage of us.  
But say you, What is this Armour? 
Quest.   
I Answer; It is that Concatenation 
Answ.  of Graces, which you Read of in the Ephesians.  
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 Loins girt about with Truth, and having on the Breastplate of Righteousness; and your Feet shod with the Preparation of the Gospel of Peace.  
Above all taking the Shield of Faith, wherewith ye be able to quench all the Fiery Darts of the Wicked: And take the Helmet of Salvation, and the Sword of the Spirit, which is the Word of God.   

SECT. III.  
There are Three things, which are very convenient for the Christian Soldier, and which are included in the Spiritual Armour above said.  
First, Addict yourselves to a Holy Vigilancy and Watchfulness: Stand therefore. And in the 1 Cor. 16. 13. Watch ye, stand fast in the Faith, quit yourselves like Men, be Strong.  
There are Three things, that the Christian Soldier should Watch over. 
Vide Sedgwick's Military Discipline. pag. 27, etc.  1. The Forts or Bulwarks of the Soul. 2. The Ports of the Soul. 3. The Adjacent Outworks.  
First, The Christian's Watch must be set over the Understanding; for the Understanding or Intellectual Part of Man is the First Door, that the Devil knocks at; or it is the Fist Customer, that he opens his Wares unto: It is the First Shop, wherein Sin is Anviled; the Conceptions of Sin begin there. At this also do all Heretics let fly their Cunning and Poisonous Arrows: Nay, Original Corruption breaks out of thence, infinite Swarms of vile, vain, strange, hideous Cogitations.  
And therefore above all the Watchings, watch the Understanding; that first Wheel, common Spring, or prime Commander in the Soul. Watch for it, that the Saving Light of the Knowledge of jesus Christ may arise, and dwell within it; and that there may be wrought in it not only an Apprehension of Divine Truths, but also a Subjection unto them, Practical Convictions of Good and Evil; with that Efficacious Success, that what is Good, may be Approved; and what is Evil, may be Condemned by you. Moreover, that your Understandings may be the Seat of Heavenly Wisdom, Divine Meditations, and Right Principles to direct the Will, compose the Affections, and lead your Conversations in the many particular Acts and Ways of them, according to that Righteous and Un-erring Rule, I mean, the Word of God.  
Watch over it, that it be not Captivated by the Powers of Ignorance and Blindness, (How can you obey that Will of God, which you know not?) nor be ensnared by the Subtlety of Heresies, or Apostasies; muchless, that it be overrun with Atheism, Profaneness, Blasphemies against God, his Truths, Ways, or Servants.  
Yea, Watch it against all Idle and Unnecessary Surveys of Contemplative Evils (Sparks of Sin dallied with in the Understanding, may easily beget Flames of Wickedness in the Heart); and against all indiscreet Parleys with Satan's Temptations: It is easier to Reject, than to Debate the Devil's Arguments: He is sooner Conquered by Prayer, than by Dispute.  
Watch it against all Curiosities, and Extreme Itchings: In the Practicals of Religion, it is commendable to be Fervent; but in some Doctrinals, Moderation and Sobriety is best. There are some Divine Mysteries, which with the Strength of our short Reason to dive into and fathom, it is Dangerous: They may be a a Consuming Fire, if we presume to come too near. Revealed Things are enough for our Faith and Life: Leave the Secret unto God alone. Watch it against Wavering Lusts after Novelties.  
Once more; Watch it against the Insolent Intrusions of Corrupt and Proud Reasonings. Take not all upon Trust or Semblances.  
Secondly, The Watch must be also set over the Will; that Great Faculty, which will either be the Chair of Lust, or Throne of Grace: We may say of it, what the Prophet did of the Figs; Those which were Good, were very Good; and those that were Bad, were very Bad.  
If the Will be Corrupt, it is the only of Slaves, the Sink of the deepest Rebellion, Perverseness, Resistance, and Extremest Malice against Christ, and his Doctrine and Precepts: Nothing makes us more Desperately to hold out against all Heavenly Counsels, Discoveries, Mercies, Entreaties, Motions, than it. How often (saith Christ) would I have gathered your Children, and ye would not. But if it be Renewed, and made Good, it is now a Vital Spring, and of a large Use and Service to Christ and Grace. As when a great City yields, this brings many Dorps or Villages under Contribution: So when the Will yields to Christ, acknowledgeth his Sceptre, and embraceth his Laws, all the Faculties of the whole Man fall in with it, and become Tributaries.  
We commonly affirm the Will to be a Royal Faculty, (the most Noble, so the Schoolmen): O Watch, that it doth not Dis-noble and Slain its Excellency by a Sordid League and Affinity with sinful Lusts; but rather raise and felicitate us by a Believing Consent and Acceptance of that great Match betwixt our Souls, and our Blessed Saviour.  
We likewise say, That it is a Free Faculty, free from Co-action, no Man doubts it; Free, when Freed, we all with St. Augustine profess it: If the Son shall make you Free, you shall be Free indeed.  
In that Sense it is Free to Spirituals, but not in St. Paul's Sense: I was Freeborn, Act. 22. 28.  
Now Watch, lest while you vainly Boast in the Strength and Liberty of your Wills, you be not at the same time invasalled and embondaged to the Service of your Vile and Carnal Affections. It is a Ridiculous thing, to hear a jay-bird vaunt of his Descent and Blood; and it is as sad a thing, to observe a person proudly arguing for Liberty, whose Will yet is fettered and entangled, and held with the strongest Bonds of foulest Sins.  
Lastly, You say, That the Will is a Commanding Faculty; The Schoolmen generally give Imperium unto it: And you know, Sic Volo, sic jubeo. Questionless, it is of great Power with all the Faculties in Man, and for all his Actions: But then Watch, that you may rather Glory in this, That you have a Will able to Fall down and Obey God, than that you have a Power to Resist and Defeat his Intention of Mercy and Goodness. Let Men wrangle as much as they please; of this I am sure, It is a Miserable Dignity, that I am able to Disobey God, and to Damn my Soul.  
Thirdly, The Watch must be enlarged unto a Third Fort, which is our Affections; which are to the Soul, as the Soldier to the Centurion:  
If he said to one, Go, he went; if to another, Come, he came.  
Some call them, the Messengers of the 
* Doubtless, as that Systole and Diastole (of which the Anatomists speak) are to the Heart, so the Affections are to the Will; the Openings & the Contractings of it.  Will; others call them the Wheels, the Chariots, the Wings, the Feet of the Soul.  
They are (for their Motions) like to those Two Elements of Fire and Water: Whiles kept under, the best Servants; whiles keeping us under, the worst Masters.  
Dis-ordered Affections and Predominant, they are nothing else, but so many Firebrands of Confusion, Land-Floods exceeding all Reason; yea, Deluges to bear down our Graces. What Euripides spoke of Sorrows, is as true of all Inordinate Affections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As in a sudden Fray many a Man is wounded, so by Tumultuous Affections many a Sin is increased; and the Devil (like Thiefs in Uproars) is most diligent about us, when our Affections are Distempered within us: He can Master us most easily, when we can most difficultly Master ourselves. But if the Affections be rightly set and composed, they are then the sweetest Spring of Duty, the gentlest Handmaids of Grace, our best Sails for a Course of Piety, the Activest Weapons against Iniquity; our Flames in Prayer, and Wings to Heaven. Therefore Watch these Affections: They are a Coal quickly Kindled, but not so quickly Extinguished.  
Your Safety lies much in this, How they are Set, and how they Work. The same Strings may make Pleasant Music, or a Jarring Discord: All is as they are Set and Fingered. Your Affections may be either your Pleasant Garden, or your Turbulent Ocean: Therefore Watch them for Rectitude of Motion, for Measure of Motion, and for Order of Motion.  
If your Love (which is the General of the Affections) should be set not on God, but the World or Sin:  
If your Hatred should be directed not against Sin, but Good Men; or which is worse, against Goodness itself:  
If your Zeal should not be pure Flames for Divine Glory, but a burning Rage against his Truth. If your Fear should not be a Flight from Evil, but an Apostasy from Christ: If your Anger should be a Displeasure at another's Eminencies, and not at your own Exorbitances: If your Hope should not be a well-balanced Expectation of Happiness, but a blind and venturous Presumption of Mercy: And if your Grief should be Trouble, that you cannot be, and do more Evil; Ah! how Vile, how Irregular, how Dangerous are Affections thus Routed and Dis-ordered! But if Love and Hatred be looked unto to Keep their Right Centres, to Move towards their Proper Objects, to Love nothing but Good, to Hate nothing but Evil: Now there is Rectitude; and now there will be Peace and Comfort.  
But stay not here; Watch likewise your Aff●…ctions for their Order and Measure: it is difficult to keep and observe these. O! How much Holiness of Heart, and how large an Influence of Spiritual Wisdom is required to Guide the Affections with an even and befiting Pulse, to keep those Metals in an Expedient Heat, That I should utterly Hate and Abhor the Sin, and yet Mercifully Pity and Love the Person! Be at the same time throughly Zealous, and yet abundantly Meek! Contend earnestly for the Faith, & yet all this Contending to be carried without any Contentiousness! Beat down Errors, and yet not Revile Persons! Patiently bear Afflictions and Injuries with Silence, and yet not 'Slight any Suffering with Unsensibleness! That when I do Behold much Mercy, yet I should Fear! And when I Feel much Sin, yet I should Hope! Not Presume, nor yet Despair! But temper Faith and Fear, Grief and Hope together.  
This is the Orderly Composure of our Affections; and the Exercise of it is very Difficult, though very Necessary: And therefore Watch!  
The last Bull-Wark or Fort, which you must keep Watch on, is Conscience: Solomon calls it the Heart, which must be kept with all Diligence. There is much to be said, why it is to be Watched, that I will say but little. Is it not God's Vicegerent in Man? The Spy up on us? Our Great Counsellor? Our Best Friend, or Worst Enemy? Our Heaven of Peace, or Hell of Torment? Our Wall of Brass, or Prison of Iron?  
Know ye not the Vigorous Supports of its Excusing Testimony? What Confidence it gave to the Martyrs at the Bar? and what Rejoicing even in the Flames?  
Have ye not heard the Terrible Affrightments and Amazements of its Condemning Power? How when it hath been awakened and stirred, it hath so Imprinted on the Proud Sinner the Wrath of the Great God, that he hath been driven to Great Consternation?  
Well! be Advised in time! Great Sins will make Great Wounds in Conscience; yea, and Little Sins Committed against the Light of Conscience, will occasion great Stirs and Troubles. Speak no more against Conscience! Write no more against Conscience! Flatter no more against Conscience! Live not in any Sin! do nothing against Conscience!  
Remember what befell Francis Spira, who adventured against the strong Dictates of his Conscience; he could not Recover Peace to his Dying-Day. Remember what besel Origen, who consented to Sacrifice: But Lord! What Horrors! what Confusions! what Lamentations! what Despairs! what Extreme Exigencies in Conscience did attend him for Sinning thus!  
Remember judas also, who Sold his Master to the Highpriest: He Sold his Master indeed, but Sold his Peace too. Instantly is he Arrested, and Charged by Conscience; and the Gild of his Sin Crucified Him, before the Rage of the Soldiers could Crucify his Master. No Rest! no Hope! He chose Death rather than Life; and hastened to Hell itself for some Ease!  
O therefore Watch to Conscience! Get it Renewed and Purged from Dead Works! Obey it, when it brings Light from Heaven to Command! Wound it not by Corrupt Errors and Practio●…s! Keep it Undefiled, and Resolute. Farewell Peace! farewell Comfort, Hope, God, Heaven, Happiness, if you Sell your Consciences!  
But if you would Live in Life, (Enjoy your Selves!) Live in Death, (Enjoy your Hopes!) Live after Death, (Enjoy God and Christ!) As you desire Comfort from God, from the Creatures, from your Selves, Watch! keep Conscience Right and Sound! No, not for all the World make Shipwreck of Conscience! Thy Ark is Lost, if Conscience be Split.  
Secondly, The Ports or Gates to be Watched and Guarded; by which We Go out, and an Enemy may Come in. These Ports are our Outward Senses, by which the Soul Goes out, and Objects Come in.  
I cannot so distinctly Prescribe for these, as for the rest; only this we know, That Sensible Objects have great Force to actuate and excite Peculiar Corruptions; and Vile Temptations usually slip in, and Cooperate with Outward Representations. Satan by the Goodly Fruit deceived the Eye of Eve, and Corrupted her to Transgression. David's wand'ring Eye occasioned two Horrid Sins, one of Adultery, the other of Murder.  
Therefore set a Strict Watch upon this Port, or Sense of Seeing. job did so: He made a Covenant with his Eyes. And Solomon Advises the junker not to Look on the Wine, when it gives its Colour in the Glass: And also not to Come near the Doors or Presence of the Strumpet. Epiphanius saith, That in the Old Law, when any Dead Body was carried by any House, they were enjoined to shut their Doors and Windows. And in a Moral Sense the same Counsel were good for us: When any Objects are apt to come in at the Windows of our Eyes, Enticing, Alluring us to Sin, shut the Windows presently, lest Death should Enter by them.  
My Eye (saith jeremy the Prophet) affects my Heart: Some read it thus; My Eye hath Sacked or 
† Oculus meus depraedatus est animam meam.  Rifled my Soul. How Genuine that Reading is, I stand not on; only this, A Careless Eye may quickly make a Graceless Soul.  
The same might be said for another of our Ports, viz. our Hearing: It is a double Wicket, and hath a double Lock. Not that we should be ready to Hear Much, but Well. Generally we account Hearing the Sense of Discipline; and so it is, either of Good or Evil: But Naturally more open to Syren's Songs, than to Heavenly Ditties; to Ziba's Slanders, Doeg's Informations; to Flatteries, to Evil Counsels, Speeches, Seductions; rather than to the Precepts, and Afflictions, and Reproofs of God. And therefore not without Cause doth Christ double the Guard at this Port: Take heed, what you Hear; and, Take heed how you Hear. He Watcheth well at this, who delights to Hear the Voice of Christ, and to follow it.  
Thirdly, The Outworks to be Watched.  
The Outworks are our Conversations: These Works of ours are that Part of our Camp, which faces towards the World, the Eyes of Men.  
There are some Internal Operations of the Soul, as the Thoughts and Desires, etc. which only God can see, and our own Consciences: And there are other Operations, as Words and Actions, which are External; which all the World may see: And according to the Difference of our Relation to God, and Condition of Place with Men they are more or less Conspicuous or Observable.  
Christ gives this general Advice: Let your Light (he meaneth principally that Light of Life) so shine amongst Men, that they may see your Good Works, and Glorify your Father.  
Answerable to it is St. Paul's Admonition to the Philippians:  
Let your Conversation be such, as becometh the Gospel of Christ.  
Men judge of our Inward Temper by our Outward Pulse: Not what we are, but what we do, is the Object of their Eye, and the Copy of their Imitation.  
I will say no more of this; but let your Conversations be as strait a Line, as may be, still drawn by the Rule: As Fair a Letter as may be, still written without Just Rebuke or Spot: As even a Balance as may be, hanging without Fraud and Injustice: As Fruitful a Grape as may be, dropping out into all the Good Works of Piety and Charity: And as Sober a March as may be, without Vain Excesses, and Boisterous Luxuriousness.  
And thus you have heard touching Christian Watchfulness and Vigilancy; what it is they are to Watch; and how they must Watch it.   

SECT. IV.  
Secondly, Adventure not upon Occasions of Sin, lest thereby you Tempt the Devil to Tempt you. It is our Wisdom, as we would shun Sin, to avoid all Occasions of all Sins whatsoever.  
Stand therefore at a great 
‖ Do as Mariners; when they know of a Rock that will split them, they go not near it.  Distance from Satan: Take heed of nibbling and Playing with the Devil's Golden-Bait, lest the Hook catches you. Go not near the House of the Harlot; but Fly from all Appearance of Evil, 1 Thes. 5. 22.  
The best Course to prevent Falling into the Pit, is to keep at the greatest Distance: Such, that do adventure to Dance upon the Brink of the Pit, may by the Just Judgement of God fall into the Pit. Would you not be Infected by the Plague? Come not near those Houses then, in which the Plague is. Would you avoid a Snare? Come not near the Snare then.   

SECT. V.  
Thirdly, Delight not so much as in 
* One Traitor within the Castle may do more Hurt, than a Multitude of Enemies without. Holy Policarp, in the time of the Fourth Persecution, when he was Commanded but to Swear One Oath, made this Answer: Four-score & six Years have I served God, & all this while he never hurt me; How then can I speak Evil of so good a Lord and Master, who hath thus long preserved me. I am a Christian, and cannot Swear: Let Heathens and Infidels Swear, if they will; I cannot do it, were it to the Saving of my Life. Not able also is that Instance of Marcus Arethusius.  One Sin; Reserve not One Beloved Lust: Cherish not One Dalilah upon the Lap of thy Soul; for if thou dost, it will break thy Peace, and give thee (as Samson) into the Hands of the Philistines. One Sin is enough to entice the Devil, to entice thee: One Flaw in a Diamond takes away the Lustre and Price: One Puddle, if we wallow in it, will Defile us: One Turn may bring a Man quite out of the Way: One Hole in a Ship will Sink her: One Dram of Poison may poison a Man: One Stab at the Heart may kill: So One Sin Allowed, Retained, Cherrished and Practised, will certainly undo a Man. Satan can hold a Man sast enough by One Sin, that he allows and Lives in; as the Fowler can hold the Bird fast enough by One Wing, or by one Claw.  
One Sin is enough to make the Devil run after you: One Sin (I say) is enough to make the Devil adventure upon you; it is enough to Encourage him in Assailing you. For Sins are the Devil's Inmates; and if you give way to them, they will make way for him. Say therefore unto all your Sins, as Ephraim to his Idols; Get ye hence, I have no more to do with you. Cast them out, and shut the Doors against them; and if they make Signs for Admittance, give them none at all: But say to them, I know you not; than God to say to you, I know you not!  
Finally, Be not like Herod, who though he heard john the Baptist; yet Respecting and taking Delight in Herodias, he was spoiled.   

SECT. VI  
Fourthly, Hide (with David) the Word of God in thy Heart. Psal. 119. v. 11.  
Thy 
† Haeret mihi semper in animo tua Lex, ne unquam ab illa declinem, & qua in re te offendam. Simeon de Muis.  Word have I hid in mine Heart, that I might not sin against thee.  
I have hid it as a Treasure, that I might not lose it; and as a Rule, that I might not Sin against thee.  
No Weapons, but Spiritual Weapons will be Useful and Serviceable in Fight and Combating with the Devil.  
The Weapons of your Warfare are not Carnal, but Mighty through God, to the casting down of Strong Holds.  
Now the Word of God is one of these Spiritual Weapons, viz. The Sword of the 
‖ Gladius dicitur Sermo Divinus, quia sicut gladius carnes praecidit, sic & Sermo Divinus concupiscentias carnales. Chrysoft. hom. 8. in Matth.  Spirit: And there is no Sword, but the Two-Edged-Sword of the Spirit, that will be found to be Metal of Proof, when a Soul comes to Fight with the Devil. 'Tis not a Spitting at Satan's Name, nor Crossing yourselves, nor Leaning to your own Resolutions, that will get you the Victory. 'Twas not David's Sling nor Stone, that gave him the Honour and Advantage of setting his Feet upon Goliath; but his Faith, In the Name of the Lord of Host. The Word of God Read, Herd and Meditated is a Sovereign Remedy against the Devil's 
* Vide Capel. on Tentation, pag. 97, 98, 99, 100, 101, 102, 103.  Temptations. The Word, that Sword well handled in its Preceptive, Promissive and Threatening Part, will send the Devil packing. A few big Words of our own will not make this Mighty and Crafty Foe to fly the Field: It must be done by the Word, which is mighty through God. Learn of 
* Believers when they are Tempted, should plead as Christ their Saviour: Scriptum est, It is Written.  Christ (saith Luther) to have our Bible at command, and Satan will not dare to stay: For all the Devils in Hell cannot stand before the Breath of the Lords Nostrils.  
But for thy Instruction in managing of this Spiritual Weapon, and that thou may'st not err, or be mistaken, I shall Transcribe a Pregnant Line out of Mr. Capel, in his Book of Temptation, viz.  
I speak not, as though we were to turn the Text of Scripture into a Charm; as though to repeat a Place by Rote, and in a heartless manner, would prove a bugbear to Satan.   

SECT. VII.  
Fifthly, and Lastly, Give thyself to 
† Mitttamus preces cordis Legatos. Cypr.  Prayer: Prayer sets God at work; and Satan is sooner Conquered by that, than by Disputing. Eve disputes, and falls in Paradise. Were we not better at Praying than Disputing, Satan would quickly get the Mastery of us. Prayer is a 
‖ Dei sacrificium, Diaboli flagellum, & Christiani subsidium.  Sacrifice to God, a Scourge to the Devil, and a Shelter to the Soul.  
Doth the Devil, that Mighty Nimrod and Hunter, pursue thee? Draw nigh to God, and he will undertake 
‖ What the Key is to the Watch, that Prayer is to Religion: It winds it up, and sets it going.  for thee: Look up to the Captain of thy Salvation: And when a Temptation comes, say; Ah Lord! Here is a Temptation, that would Force me, that would Deflower my Soul; and I have no Strength to withstand it. Oh! Help, help, for thy Honour's sake! for thy Son's sake! for thy Promise sake!  
Immure thyself (O my Soul!) as in a Curious Labyrinth, from the tumultuous World; and like a Spiritual Daedalus, take to thyself the Wings of Faith and Prayer; and so fly into the midst of Heaven, among the Cherubims, where thou shalt be secured from the Violent 
† Prayer is the Guard, to secure the Fort Royal of the Heart. Prayer is the Porter, to keep the Door of the Lips; And Prayer is the Strong Hilt, which defendeth the Hands.  Assaults of that Red Dragon, and Roaring Lion.  
Great Exploits have been done by Prayer, that Weapon of Proof.  
By 
‖ Prayer is like the Ring, which Queen Elizabeth gave to the Earl of Essex; bidding him, If he were in any Distress, send that Ring to her, & she would Help him.  Prayer Fire hath been quenched, Waters divided, the Mouths of Lions stopped, Iron-Gates opened, Sin subdued, Grace bestowed, Kingdoms supported, Church-Enemies scattered; the Blind Restored, the Dead Enlivened, Devils Dispossessed, and the Blessed God Himself Conquered. Prayer is the Midwife, to bring all those Mercies into the World to the Believers, which are Conceived in the Womb of the Promises.  
When Satan entered the Field against Paul, the Apostle held up this Shield of Prayer, to Defend himself against his Fiery Darts.  
For this I besought the Lord thrice, 2 Cor. 12. 7.  
Though thou art Encompassed with the Black Guard of Hell, yet Praying without 
† Mr. Capel, in his Book of Temptations, tells us, That we are to Pray for three things. ●…st. Strength to Conquer Satan. Secondly, Wisdom, that we may not be ignorant of his Wiles. 3dly. Long-Suffering, that we may hold out with him.  Ceasing will set thee at Liberty: If thou art (like the Psalmist) overwhelmed with Sorrow, this Sighing into God's Ears by Prayer will ease thy Heart. Prayer is not only a Store-House of Mercies, but a Fort Royal to Defend the Soul against Miseries.    

CHAP. XI.  
I Have now Finished the First Doctrine; and therefore shall proceed to the Second that the Words afford;  
Viz. That Satan dares not Enter the Lists with any True, Sincere Believer, except he hath Commission, or (at least) Permission from God.  
The Devil (as we commonly phrase it) is held in a Chain: He and his Instruments are under the Restraint of the Power of God.  
The Devil dares not Enter the Lists; that is, He dares not so much as Challenge a Believer into the Field, without God bids him: He cannot so much as meddle, touch, or handle, except God gives forth the Word.  
That this Comfortable Point of Doctrine may be rightly managed, we shall do Three things.  
First, Prove, That Satan dares not meddle with True Believers, except he hath Commission, or (at least) Permission from God. Secondly, Lay down some Reasons for it. Thirdly, Make Improvement thereof by way of Application.  

SECT. I.  
First, For the First; and we need go no further than the Text; in which we have an Account of God's Dealing with Peter, and Satan's Dealing with Peter: Also, And how that Satan could do nothing to Peter, till he petitioned to God, and had a Grant. But I shall prove this more largely in these Instances following.  
The First Instance is that of job, (Chap. 1.) wherein we have this Threefold Account: 1. Of Satan's Accusing job to God. 2. God's giving Commission unto Satan to Tempt job. 3. Satan's Tempting job upon this Commission or Leave obtained.  
The Second Instance is that of the Herd of Swine: The Devils could not Enter into them, till Christ told them, they might; Matth. 8. 31, 32.  
The Third Instance, is that of Ahab; whom the Devil could not Seduce to his Destruction, without Permission; 1 King. 22. 21.  
What shall we say? The Devil could not have Entered into judas without a Permission; nor judas Betrayed our Lord without a Permission.  
This may suffice then, to satisfy you in this great Comfortable Point; viz. That the Devil cannot do what he would; That his Power is but a Limited Power: God holds him in, and will not let him go a Jot further than he pleaseth.   

SECT. II.  
The Reasons of this Point of Doctrine are these:  
First, Because though Satan has a Power, yet it is not Absolute: His Power is a Limited Power. Though Satan is Potent, yet he is not Omnipotent: God is above him. Though he is Mighty, yet he is not Almighty: Though he is Great, yet he is not Greatest: Though he can Do Many Things, yet he cannot Do All Things. Finally, Satan's Power is narrower than his Will and Malice; otherwise, he had not left a Church on Earth.  
Secondly, As God has set Bounds and Limits to Satan's Power, as his Power is not Absolute; so it is not Independent: It is Dependent, it hangs upon the Power of God.  
Thirdly, Though the Devil is a Spirit, yet he is but a Created Spirit; God only an Uncreated Spirit. Now, the Created Spirit is the Less, the Uncreated Spirit the Greater; and the Less is subject to the Greater: The Devil therefore is subject to God. The Created Spirit is Finite, the Uncreated Spirit Infinite: The Finite is overruled by the Infinite; Therefore, Satan by God.  
Fourthly, Though Satan is a Prince, yet he is but a Captive Prince; and though he hath a little Liberty to go up and down; yet he is under Bail, and in Irresistible Chains of Providence.  
Fifthly, Though Satan is Ruler, yet it is only of this Lower World; not of the Heavenly. The Highest the Devil can go, is the Air, called, The Prince thereof: He hath nothing to do with the Upper World. Heaven fears no Devil; and therefore, its Gates stand always open. Never durst this Fiend look into that Holy Place, since he was first Expelled; but Rangeth to and fro here Below, as a Vagabond Creature. Is not then this Matter of Joy, that Satan hath no Power there, where the Saints Happiness lies.  
All the Mischief the Devil can do, is in our Way to Heaven; not in Heaven. He cannot come to the Rolls, to blot thy Name out of the Book of Life: He cannot Null thy Faith, make void thy Relation: He cannot dry up thy Comfort in the Spring, though damn up the Stream.  
Thus much for the Doctrinal Part; I'll come now to the Application of it.   

SECT. III.  
First, I infer from hence, why it is, that Believers are not Devoured as well as others: It is not because Satan would not, but because he cannot.  
Hence it is, That he Tempts Believers as he doth; It is because he can give them no other Hell. The Devil is sure of Unbelievers, and therefore lets them alone: He troubles not them about their Salvation, as he doth the Believer. All the Devil doth to Believers, is only Vexing and Molesting of them: He would Devour them. That Believers, I say, are not Devoured, is, because the Devil cannot: Believers, they are kept by the Power of God, through Faith unto Salvation.  
Satan designs the Destruction of All; and that All are not Destroyed, is not for want of Good Will in him; but by Virtue of God's Power, and Special Grace.   

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

SECT. V.  
Thirdly, From hence we may learn, That the Way to be freed from Sore Conflicts, Temptations and Combats, is by Appeasing the Angry God: And if he doth but call-in his Commission, Satan must be forced to stop. For it is God, that gives Leave to Satan, to do what he doth; and therefore, if this God be thy Friend, Satan can do you no Harm, no Hurt, no Mischief. Maintain then intimate and close Communion with thy God; who shall for thee bruise Satan and tread him under thy Feet. Acquaint now thyself with God, and thereby Good shall come unto thee.    

CHAP. XII.  
Containing divers other Uses.  
IF it be so, as we have already proved, viz. That Satan cannot meddle with a Child of God, except he hath Commission, or (at least) Permission from God: Then,  

SECT. I.  
First, Let not Believers be overmuch dejected, or cast down; because Satan cannot meddle with them, except their Father gives them Leave. There are Things that should exceedingly comfort Believers in their Conflicts.  
First, The Cause is Good; it is called, The 
* By this it was, that Luther stirred up Melancthon.  Good Fight of Faith: 'Tis about Heavenly Things, this Dispute is; Ephes. 6. 12. 'Tis to Defend your own Rights and Liberties.  
Secondly, The Battle is the Lord's: The Lord is on our Side, and he will Fight for us.  
This Day (saith David to Goliath) will the Lord deliver thee into my Hands; for the Battle is the Lord's, 1 Sam. 17. 46, 47. And,  
If the Lord be 
† Maximilian the Emperor, was so delighted with that Sentence of Paul, [Si Deus nobiscum; If God be with us, who shall be against us,] that he caused it to be Written upon the Walls in most Rooms of his Palace.  with us, it matters not then, who be against us.  
Thirdly, jesus Christ is the Captain of your Salvation, and under him you Fight: And jesus Christ is such a Captain, as never turned his back; was never Foiled; but went always on Conquering, and to Conquer. Nil desperandum Christo duce, & auspice Christo: Look to jesus, who is the Leader, and Bringer-up, the Author, and will be the Finisher of your Faith: And now, What a better Encouragement would you have, than to Fight under the Conduct of such a Successful General?  
Fourthly, You are to Fight with a 
‖ The Devil is a Beaten Enemy, & he knows no March, but Running away.  Conquered Enemy; One, that hath been Conquered by jesus Christ, and by many of your Brethren: The Devil is not so Dreadful, as he was before Christ Died. The Prince of Peace hath Conquered the King of Terrors: and many of your Brethren have Confuted and Defeated him many times.  
Fifthly, You are provided with Armour of Proof, (Armour of God's Making, as well as of God's Appointing) and there is None like it. You have the same Sword, that jesus Christ, and your Brethren have Conquered the Devil by: And the same Shield of Faith, to quench his Fiery Darts with. This Armour is Mighty through God; 2 Cor. 10. 3.  
Sixthly, God will take care of your Pay; you shall not War at your own Charges: 1 Cor. 9 7.  
Seventhly, God hath promised you 
Certus enim promisit Apollo.  Success and Victory: He will tread Satan under your Feet shortly, Rom. 16. 20. He shall be cast out, and you shall Overcome him; Rev. 12. 9, 10, 11.   

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

SECT. III.  
Thirdly, Let Believers take heed, and have a care, how they occasion God to give Satan a Commission against them. There are several Things (which we would do well to take heed of) that make God to set Satan upon us: Probably, these may be some; Indulging one known Sin, or Omitting one known Duty; or being Secure, when we should be Watchful; Drowsy, when we should be Vigilant; Lazy, when we should be Diligent; or Asleep, when we should be Praying.  
God permits Satan to run upon us for divers Reasons: Some respect himself; others us. The Chiefest that respect Himself, is the Glory of Himself; those that respect us, may be these:  
First, That we may be Humbled. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.  2 Cor. 12. 7. And lest I should be Exalted above Measure, through the Abundance of the Revelations, there was given to me a Thorn in the Flesh, the Messenger of Satan to buffet me, lest I should be Exalted above Measure.  
The Thorn in the Flesh was to prick the Bladder of Pride. Better is that Temptation which 
* Demosthenes' being asked, What was the First Precept of Eloquence? Answered, To Pronounce well: Being asked, What was the Secoud? answered the like: And so the Third in like manner. Sure I am, the Precepts of Religion, the First, Second, Third are Humility.  Humbled me, than that Duty, which makes me Proud,  
Pride is apt to swell like a Bladder, even in the Best Saints; and therefore the Messenger of Satan is very useful, as God Orders and Disposes it. Notwithstanding, our being Vile in Progress, Egress, and Ingress, before we were brought forth; we were as stinking Seed, and our Life but as a Sack of Dung, and after Death, Meat for Worms: Yet (I say) How incident is Pride unto us? And, How would it play King in the Heart; but now Temptations cure this? No Gold that comes out of the Fire, is more Refined than God's Saints, that have been in the Furnace of Temptations; because 
† Humility was the First Lesson taught to Adam after his Fall. 2 Cor. 12. v. 7. Dust thou art, and to Dust thou shalt return.  Humiliation is the Product thereof. Temptations Humble us in this Life, that we might be Exalted in the Life to come If thou desirest to Ascend where God the Father sitteth, thou must put on Humility, which Christ the Son Teacheth. The truly Humble Soul is a Delectable Seat and Bed, saith St. Austin.  
Secondly, That we may be Proved and Tried: Fire proves Gold; and so Temptations prove our Graces. 
‖ Quam firma sit fides, nostra ostendit Tentatio. Gerhard.  Faith shaken by Adversity, is confirmed more strongly in the Rock of Salvation. When the Whirling-Winds, & the Stormy Weaves did beat upon the Ship, than it appeared, of how little Faith some of the Disciples were. In the Days of Queen Mary, her Sister Elizabeth was Locked up close in Prison: At first, she was much daunted; but afterward she breaks forth into this Speech: The 
† When Grapes come to be pressed, then is discerned, what is in them.  Skill of a Pilot is unknown, but in a Tempest; The Valour of a Captain is unseen, but in a * 
† Nemo vires suas in pace cognoscit, si enim Bella desunt, virtutum experimenta no prodeunt. Improvidus est miles, qui fortem se in pace gloriatur. Greg. Mor. l. 23. c. 18.  Battle; And the Worth of a Christian does not appear, but in a Time of Trial and Temptation. Strong Winds, Storms and Tempests try, what our Foundation is; whether we be Built upon the Rock, or the Sands. Men do not know their own Hearts, till Troubles come: They never thought, they had so much Pride, so much Impatience, so much Unbelief: They thought, they could have submitted to the Hand of God; that they could have born more than is now upon them, with Patience and Meekness. But, now they find their Wretched Heart's murmur, repine, fret and vex: Now they find Corruptions stir exceedingly.  
When the Fire comes to Green Wood, there comes out abundance of Watery Stuff, that was not discerned before: So Temptations and Afflictions do make that appear, which before could not be discerned; 1 Pet. 4. 12. Deut. 8. 2, 3.  
Thirdly, That we may be Reform. Isa. 27. 9  
By this therefore shall the Iniquity of Jacob be Purged; and this is all the Fruit to take away his Sin.  
When Physicians 
‖ Tentatio etiam purgat: Ad pestiferum amoris proprii & mundani humorem extrahendum multis granis Aloes Medicus Christus utitur. Gerhard Meditat. 11. pag. 171.  Purge the Body, they Purge out that which is Good, as well as that which is Evil: But God Purgeth out only the Evil. As Aloes kill the Worms, so do fiery Trials and sharp Temptations kill the Lusts, that are in our Hearts. What the flail is to the Corn, it brings it from the Straw; what the File is to the Iron, it takes of the Rust; and what the Fire is to Gold, it purgeth it from Dross; that is Temptation to the Graces of God's People. Zach. 13. 9 I will Refine them as Silver, and will Try them as Gold.  
Fourthly, That we might be instructed: Instruction doth always go along with God's Rod; and his House of Correction is the 
* Schola crucis, Schola lucis. Cypr. Serm. 4. De Immort.  School of Instruction. 
† Qui tribulantur, sacras Literas melius intelligunt; sed Securi eas legunt, sicut Ovidii carmen.  Those that are Tempted, do better understand Scripture (says Luther) but those who are secure in their Prosperity, read them as a Verse in Ovid.  
Three Things we are instructed in by Temptations: 1. The Malice of Satan. 2. The Calamity of this Life. 3. That Security must be avoided.  
First, The Malice of Satan is discovered in our Temptations, and by them we come to know it: We clearly see Satan's Hand in every Bullet that he shoots. Now, it is of great Advantage to a Soldier, that he knows what manner of Enemy it is, that he is to Encounter with. Finally, None but the Tempted knows, what the Tempter is; such understand all his Wiles, Stratagems and Devices: They know, that the Devil is a Malicious Spirit, the Master of Envy, and God's children's Capital Enemy: They know, that the Devil aims their Ruin, and designs their utter Subversion. They know, that he is a Tempter for his Suggestions; a Lion, for his Devouring; a Dragon, for his Cruelty; and a Serpent, for his Subtlety: As his Names are, so is Herald  
Secondly, Temptations show, what a Miserable 
* Worldly Felicity is but a Painted Felicity.  World this is: Were we Above, Temptations could not reach us; but here Below, Temptations attend us: The Devil can shoot his Darts any where here, even in those Places where we Worship God. What then shall we say? This World is but a Fluctuating Sea of Troubles; and the Sweetest Comforts contained therein, are but as Gall and Wormwood.  
Thirdly, Temptations do inform us of the Evil of Security, and that it must be avoided, if we would be truly Secure. Security is ofttimes the Cause of Temptation, and Temptation is ofttimes the Remedy of 
‖ Cogita (devota anima) salvandi difficultatem, & facile excuties omnem Securitatem. Gerhard.  Security. Temptations are like the Prick at the Nightingale's Breast, that awakens her, and puts her upon her sweet and delightful Notes: Yea, the Rust of Security is Filled off by Temptations. The Afflictions of the Godly (says one) are Bitter Arrows, sent from the Sweet Hand of God to slay our Security.  
Fifthly, Another End that God hath in suffering us to be Tempted, is, That we might be quickened to Duty; especially, that of Prayer. The more furiously Satan Tempts, the more frequently and fervently the Soul doth 
† As Incense can send up no Smoke, or sweet Perfume, till it come into the Fire; So the Prayers of the Saints do never Ascend so forcibly, as in their Fiery Trials.  Pray. When the Messenger of Satan did buffet Paul, his very next Work was to go to Prayer. 2 Cor. 12. 8.  
For this thing I besought the Lord thrice.  
When we are at Peace, God seldom hears from us; but when we are at Wars, How fervently and frequently do we seek the Lord our God? What 
* Oratio sine malis est sicut avis sine alis. Praver until Affliction stings, is like a Bird without Wings.  Praying then without Intermission is there? A Christian's Life than is all Prayer, only Prayer, and nothing but Prayer. The Deer being shot with the Dart, runs faster to the Water: So the Soul whom Satan shoots with his Fiery Darts, runs faster to the Throne of Grace. Our Devotions are quickened, and excited by the sensible Feeling of God's Fatherly Correction; which all his Children are Partakers of. Therefore quarrel not with God's Divine Providences, in permitting your Souls sometimes to be Hurried with Satan.  
Sixthly. We are Tempted, that it might appear, that we are Sons, and not Bastards; Heb. 12. 8. And is it not a Blessed thing, to know ourselves to be the Children of God? Why? this is ofttimes attained to by Chastisements: For those whom God Loveth, he Rebuketh. Afflictions are Love-Tokens from God, and they do demonstrate his Favour unto us: God Afflicts with the same Love that he Adopts. God is most 
† Deus irascitur, cum non irascitur. Bern.  Angry, when he shows no Anger., saith Bernhard. God has (as one excellently observes) one Son without Sin, but no Son without Stripes. God has Thoughts of Love in all that he doth to his People: The Grounds of his Dealing is Love, the Manner of his Dealing is Love, and the Ends of his Dealing is Love. The Saints Troubles are not Penal, but 
‖ Medicina non p●…a, castiga●… non dam●…tio. Aug.  Medicinal: They arise not from Vindictive justice, but from a Fatherly Love.  
Seventhly, God permits us to be Tempted, to show his Detestation of Sin, and to let the World know, that he will not allow of Sin in the Best of his Children. God's Dealing with his Children are sometimes Penal, as well as Probational: Herein God's justice appears. For should he punish Others for Sin, and spare his Own, Wicked Men would say, He were Partial: But God by Afflicting his Own, doth declare his unspotted justice; and also terrify the Wicked; who may Read their future Miseries in the Saints present Troubles. For if judgement begins at the House of God, Where then shall the Wicked and Ungodly appear? If it go thus with the Green Trees, How shall it go with the Dry? If Troubles happen upon the Sheep of Christ, What shall then happen on the Wolves? If God deals thus with his Friends, What then shall become of his Enemies?  
Eighthly, God permits us to be Tempted, that we might be Cautioned and Warned: Temptation, the Lesser Hell, makes God's Children to beware of the Greater Hell. A Christian's 
* Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Woes are his Warnings: Warnings to himself, and Warnings to others. And hence they are strict and precise: Have they Committed such a Sin through Temptation, They will for the Time to come beware: So that, if a Temptation of that kind (like Ioseph's Mistress) solicits unto Evil, they will flee from it.  
Ninethly, God permits us to be Tempted for the Exercise of our Graces: It is one thing to have Grace, and another thing to exercise Grace: And Grace in its Exercise, it is that Pleaseth and Delighteth God. Now Afflictions and Temptations do stir up the Grace of God within us, and they do keep our Graces in Vigour: For it is 
† Grace in its Exercise appears Glorious.  Grace in its Actings, that Resemble God; who is Himself a Pure Act, always in Action: And every Thing, the nearer it comes to God, the more it hath its Perfection in Working. When Spices are Beaten, than they send forth their Fragrant Smell: So when God's Servants are in the Furnace of Trials, than their Graces send forth their Sweetness. Grace is always the better for its wearing. A Tool that is daily used, is kept Bright and Shining: And so Grace, when it is most Exercised, it is most Glorious and Beautiful. God is highly displeased, when Graces in our Souls lie Dormant: God loves that his Children should be in Exercise: For the Soul without Action, is like the Instrument not Played upon, or like a Ship always in Haven.  
Tenthly and Lastly, We are Tempted, that we may be Glorified: The more Temptations we have now, the more 
‖ Per angusta ad augusta, per Spinas ad Rosas, per motum ad quietem, per crucem ad coelum contendamus.  Glory we shall have hereafter. Gerhard in his Meditations saith thus: Christ Descended first into Hell, and afterwards he Ascended up to Heaven; and so it must be with all the Faithful: They must first Descend into the Hell of Temptation, before they can Ascend up to Heaven: And therefore, the more Temptations here, the more Glory will be heaped up in Heaven. Rom. 8. 17.  
If we Suffer with Him (Christ) we shall also Reign with Him: And so 1 Pet. 1. 7.  
Nay further, Our Temptations will also Sweeten as well as Augment Heavenly Glory.  
The Philosopher Zeno said; Pleasures were nothing worth, if Torments sometimes were not Experienced. Tertullian hath a very Pathetical Expression, and very pregnant to the Matter in hand: 
* Majora certamina majora sequuntur praemia. Tertul. ad Scapulam.  The Greater the Combats, the Greater are the following Rewards. Temptations do but add Pearls unto our Crown: No Wearing of the Crown, but by Bearing of the Cross.  
I shall conclude with an Excellent Speech of St. Austin.  
That I may after this Languishing Life see Christ in Glory, and be Partaker of so great a Good; What though Sickness weakens me, Labours oppress me, Watch spends me, Cold benumbs me, Heat inflames me; nay, though my whole Life be spent in Sighs and Sorrows; What is all to that Rest, which shall ensue in the Life to come?  
The Result of all from this Doctrine shall be this; If Satan be a Chained Enemy, let not Christians fear him overmuch.  
Look upon all Satan's Fiery Darts, to be but as the Waves tossing 
Mr. Isaac Ambroses War with the Devil Book 1. Pag. 2. Sect. 2.  the Ark, yet saving Noah: Or as the Whale, swallowing up (yet preserving) jonah: Or as the Dragon, pursuing the Woman, yet procuring her greater Preservation: Or as the File, grating the Iron, yet making it Clearer and Brighter than before: Or as the Mill, grinding the Wheat, yet making it Useful: Or as the Coals, heating Perfume, yet making it thereby more Odoriferous.    

CHAP. XIII.  
I Have now done with the Second Point of Doctrine; and therefore shall proceed to the Third the Words do afford;  
Viz. That Satan in all his Assaults strikes principally at Faith.  
This is that which he makes as his Butt, at which he shoots; viz. our Faith: This he would fain weaken, and (if he could) shatter to Pieces. But that this Point may be rightly improved, this Method shall be used.  
1. What this Faith is? 2. What that Faith is which the ●…il strikes at? 3. Confirm the Point. 4. Assign some Reasons for the same. 5. Make Application.  

SECT. I.  
First, For the First; What this Faith is? Unto which I Answer; The Word [Faith] hath many Acceptions in Scriptures.  
Sometimes it is taken Objectively; and so it imports the Gospel or Object 
Esq Polhil's Treatise of Faith.  of Faith: Thus St. Paul Preached the Faith, Gal 1. 23. That is, the Gospel, which is the great Engine, that lets down God's Faith to Men, and catches up Men's Faith to God.  
Sometimes it imports a Dogmatical or Historical Faith, which is an Assent to the Word of God, as True and Infallible: Thus the very Devils believe a God; and (which is more than many Sinful Worms) they Tremble; jam. 2. 19  
Sometimes it imports a Temporary Faith, which is but a Dogmatical Faith; Budding and Blossoming, with some Tastes and Joys in the Things of God: Thus the Stony Ground Received the Word with joy, Matth. 13. 20.  
Sometimes it imports Saving Faith. called by the Apostle Precious Faith, 2 Pet. 1. 1.  
This Faith Virtually includes all the rest, and it is this, which the Devil strikes at.   

SECT. II.  
Secondly, What is that 
‖ The Devil strikes at Faith, i. e. Saving Faith; and in striking at that, he strikes at all the rest: But to say, He striketh at Historical Faith, is not so proper, (because that doth not comprehend the Main, that Satan designs the Ruin of) though in striking at Saving Faith, he doth also strike at Temporal: For the Devil would hinder such a Faith as his own, if he could.  Faith, which the Devil strikes at? Why? it is Saving Faith; Because that Faith doth apprehend Christ, and his Merits, and fetches from thence Power against the Devil: And therefore he strikes at it. So that, whenever we talk of a Faith, that the Devil strikes at, we must still understand a Saving Faith.   

SECT. III.  
Thirdly, This Point of Doctrine is to be Confirmed; viz. That Satan in all his Assaults strikes principally at Faith.  
Now this appears in these Things.  
First, In that God's children's Faith hath very often Strong Conflicts and Combats; in so much that they are forced to cry out, and say; Woe is me! What shall I do? What shall I do? The Saint's 
† No such irreconcilable Enemies, as Faith, & the Devil.  Faith, and the Devil's Temptations do ofttimes strive together; like the Sun, and the Cloud, (to me) a fit Emblem thereof: One would get the Mastery, and the Other would get the Mastery.  
Secondly, In that God's Child's Faith is sometimes weakened and lost Gradually, as to some Degrees of it; though it shall Recover itself again by the Powerful Influences of the Holy Ghost. All that I have said about this, may be confirmed in Abraham, David, Peter and Paul.   

SECT. IV.  
The Reasons of the Point may be these.  
First, The First Reason may be this: Faith hath the Pre-eminence above all other Graces; It is the Chiefest of Graces: It is among Graces, as the Sun is among the Planets; or as Solomon's Virtuous Woman among the Daughters, Prov. 31. 29. Though every Grace hath done Virtuously, yet thou (O Faith) Excels them. The Apostle indeed gives the Precedency to Love, and sets Faith on the Lower Hand. 1 Cor. 13. 13.  
Now abideth Faith, Hope, Charity, these Three; but the Greatest is Charity.  
But you must observe, That this Prelation of it before Faith, hath a particular Respect to the Saints Blessed Estate in Heaven; where Love remains, and Faith ceaseth: In which regard, Love indeed is the Greater; because it is the End of our Faith. We apprehend by Faith, that we may Enjoy by Love: But if we consider the Christians present State, while Militant on Earth; in this respect, Love must give place to Faith. 'Tis true, Love is the Grace, that shall Triumph in Heaven; but it is Faith, not Love, which is the Conquering Grace on Earth. 1 joh. 5. 4.  
This is the Victory that over-cometh the World, even our Faith.  
Love indeed hath its Place in the Battle, and doth Excellent Service; but it is under Faith its Leader. Gal. 5. 6. Faith, which worketh by Love. Even as the Captain Fighteth by his Soldiers, whom he Leads on; so Faith works by Love, which it Excites. Love ('tis true) is the Grace, that at last possesseth the Inheritance: But it is Faith, that gives the Christian Right unto it; without which he should never have Enjoyed it. joh. 1. 12.  
To as many as Received Him, He gave Power to become the Sons of God.  
Faith is the Grace of Graces: It stands among them, as the Heart in the midst of the Body: Other Graces are but Stars unto this Shining Sun. And now, that Faith hath such a peculiar Excellency above all other Graces, I shall show in these following Particulars.  
First, In that the Apostle Recommends it to us above all Things whatsoever. Ephes. 6. 16.  
Above all, taking the Shield of Faith, wherewith ye shall be able to quench all the fiery Darts of the Wicked.  
That Faith hath a Pre-eminence above other Graces, appears 1. By the Piece of Armour he compares it to, the Shield; which of Old was prized above all other Pieces by Soldiers. They counted it greater Shame to Lose their Shield, than to Lose the Field: And therefore, when under the very Foot of the Enemy, they would not part with it; but esteemed it an Honour, to Die with their Shield in their Hand. It was the Charge, that one laid upon her Son, going into the Wars, when she gave him a Shield;  
That he should either bring his Shield Home with him, or he be brought Home upon his Shield.  
She had rather see him Dead with it, than come Home Alive without it. 2. By the Noble Effect, which is here ascribed to Faith:  
By which ye shall quench all the fiery Darts of the Wicked.  
The other Pieces are nakedly Commended; Take the Girdle of Truth, Breastplate of Righteousness, and so the rest; but nothing singly ascribed to any of them, what they can do: But when he speaks of Faith, he ascribes the whole Victory to it: This quencheth all the fiery Darts of the Wicked.  
Secondly, The Commendations that are given to Faith above other Graces, show that it hath the Pre-eminence: For you shall observe, that in the same Action, wherein other Graces are eminently Exercised, as well as Faith; even than Faith is taken notice of, and the Crown set upon Faith's Head, rather than any of the other. We hear nothing almost of any other Grace, throughout the whole Eleventh of the Hebrews, but Faith: By Faith, Abraham; by Faith, Jacob, and the rest of those Worthies did all those Famous Exploits. There was a Concurrence of the other Graces with Faith in them all: But all goes under the Name of Faith.  
The whole Army fight, yet the General or Captain hath the Honour of the Victory ascribed to him. Alexander's and Caesar's Names, are transmitted to Posterity, as the Great Conquerors, that Over-came so many Battles; not the Private Soldiers that Fought under them. Faith is the Captain-Grace; all those Famous Acts of those Saints, are Recorded as the Achievements of Faith.  
Thirdly, The High Office that Faith busieth itself about, shows its Pre-eminence above other Graces. Now the Office of Faith is twofold. 1. The Office of Faith is to Unite us unto Christ. 
1 joh. 1. 3.  Faith, and the Holy Spirit, are the Bonds of the Spiritual Union: The Spirit on Christ's part, and Faith on Ours. Hence it is, that Faith is called, Vinculum Unionis, the Engrafting Grace. And in this it appears, that Faith doth more especially Excel all other Graces: Other Graces make us like Christ; but Faith makes us one with Christ. By Love and Humility we imitate Christ; but by Faith we are implanted into Christ. 2. To Justify us.  
Being justified by Faith, we have 
Rom. 5. 1.  Peace with God.  
Not Justified by Love, Repentance, Patience, or any other Grace, beside Faith. O how harsh doth it sound in a Christian Ear, justifying Patience, justifying Repentance! If they were concerned in the Act of justification, as Faith is, the Name would as well become them, as it doth Faith itself: But we find justification Appropriated only to Faith; and all other Graces are hedged out, from having to do in the Act of justification, though supposed and included in the Person Justified. Faith (I say) Justifies us not Qualitative, but Relative, in that it apprehends the Righteousness of Christ, the Subject matter of our justification. That we are Justified, is not by any Virtue that lies in Faith; not in Faith considered purely, as a Grace, but as it hath Respect to the Object: The Virtue is not in Faith, but in Christ.  
Fourthly, The Mighty and Universal Influence, that Faith hath upon all her Sister-Graces, makes her the Chief of them all. What makes the Sun so Glorious a Creature, but because it is a Common Good, and serves all the Lower World with Light and Influence.  
First, Faith finds all the Graces with work. As the Rich Tradesman gives out his Wool, some to this Man, and some to that; who all Spin, and work of the Stock he gives them out: So that, when he ceaseth to Trade, they must also; because they have no Stock, but what he affords them. Thus Faith gives out to every Grace, what they Act upon: If Faith Trades not, neither can they. To instance in one or two Graces, for all the rest: Repentance; This is a Sweet Grace, but set on work by Faith. Niniveehs Repentance is attributed to their Faith: jonah 3. 5.  
The People of Niniveh believed God, and proclaimed a Fast, and put on Sackcloth.  
All is whist and quiet in an Unbelieving Soul: no News of Repentance, nor Noise of any Complaint made against Sin, till Faith begins to stir. When Faith presents the Threatening, and binds the Truth and Terror of it to the Conscience, than the Sinner hath something to work upon.  
Secondly, As Faith sets the other Graces on work, by actuating their Objects, about which they are Conversant: So Faith doth assist them in working, by fetching Strength from Christ. Christ is the Magazine, and Faith the Radical Grace, sucks Virtue, Vigour and Strength from this Magazine.  
Not to speak any more touching the Pre-eminence of Faith above other Graces, though I might dilate in several Particulars more; I shall conclude this Head with those several Appellations that are given to Faith, whereby the Glorious Excellencies of that Grace are shadowed forth. 1. Faith is called a Key, because as a Key it opens Hidden Heavenly Treasure. 2. Faith is called an Eye; because as an Eye, it beholds Things, though Invisible. 3. Faith is called an Hand, because it lays hold on Eternal Life, in that it Apprehends the Merits of Christ, by which Salvation is Purchased. 4. Faith is called a Mouth, because it Eats Christ the Bread of Life. 5. It is called a Ladder, by which we Ascend up to Heaven.  
Now in all these, the Excellency of Faith discovers itself. Moreover,  
Faith is a Tree, the Root whereof is a Sound Knowledge of God, and his Ways; The Branches thereof, is Assent and Application: And the Fruits of it is the Production of Good Works. Yea, so Excellent is Faith, that it is compared to the most Excellent of Creatures.  
Faith is called Gold (1.) Because it hath its Original from the Word, which is more Precious than that of Gold. (2.) It is called Gold, because as Gold among the Metals excels, so doth Faith among the Graces. (3.) It is called Gold, in regard of its Rarity. Again,  
Faith is compared to the Sun in the Firmament, in regard (1.) Of its Irradiating and Refulgent Beams. (2.) Of its Communication of Light.   

SECT. V.  
Secondly, Satan strikes principally at our Faith, because our Faith strikes principally at him: The Devil cannot abide our Faith, because our Faith cannot abide him. This Shield of Faith strikes at the Devil, by Discovering his Policies, Unmasking his Deceit, Frustrating his Designs, Diverting his Intentions, seeking Confirmation in the Word, fetching Strength from Christ.   

SECT. VI  
Thirdly, Satan strikes principally at our Faith; because he knows, that if he can but Subvert and Overthrow it, all the other Graces will fall with it: While Faith is in the Soul, Love, Hope, Patience and Holy Courage, and divers other Graces are then present; But if Faith be lost, (were it possible) than Love, Patience and Holy Courage will also be lost. Satan knows, That if he could but Disarm us of our Shield of Faith, we should return Home Dead: It is Faith, that Defends the Christian in the Exercise of all his Graces.  
By Faith we stand, Rom. 11. 20.  
As a Soldier under the Protection of his Shield stands his Ground, and doth his Duty; notwithstanding all the Shot that are made against him, to drive him back: But if Faith fails, than every Grace is put to the Run and Rout. Abraham's Simplicity and Sincerity, how was it put to Disorder, when he dissembled with Abimelech concerning his Wife? And why? but because his Faith failed him. Iob's Patience received a Wound, when his Hand grew weary; and his Shield of Faith, which should have covered him, hung down. Indeed, no Grace is safe, if from under the Wing of Faith: Therefore, to secure Peter from falling from all Graces, Christ tells him, He had prayed, that his Faith should not fail. This was the Reserve, that Christ took care should be kept, to Recover his other Graces, when Foiled by the Enemy; and to bring him off that Encounter, wherein he was so sadly Bruised and Broken. It is said, That Christ could not Do many Mighty Things in his own Country, because of their Unbelief, Matth. 13. 58.  
Neither can Satan do any great Hurt to the Christian, so long as Faith is upon the place: It is true, he aims to Fight Faith above all; as that which keeps him from coming at the rest; but he is not able long to stand before it. Let a Saint be never so Humble, Patient, Devout; Alas! Satan will easily pick some Hole or other in these Graces, and break-in upon him, when he stands in the best Array; if Faith be not in the Field, to cover these. This is the Grace that makes him face about, and take him to his Heels; 1 Pet. 5. 9    

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

SECT. I.  
First, The Believers Happiness, in that he has a Shield to beat off the Devil's Blows. They have Faith, which as a Shield, they Defend themselves by. Faith Resembles a Shield in these Respects.  
First, A Shield is a Piece of Armour, that is intended for the Defence of the whole Body: Other Pieces are only for some particular Part of the Body; as the Helmet for the Head, Plate for the Breast; but the Shield for the Whole. It was used therefore to be made very Large: For its Broadness called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Gate or Door, because so long and large, as in a manner to cover the whole Body. To which that Place alludes; Psal. 5. 12.  
Thou Lord wilt bless the Righteous; with Favour thou wilt compass him, as with a Shield.  
And if the Shield were not Large enough at once to cover every Part; yet being a Movable Piece of Armour, the skilful Soldiers might turn it this way, or that way, to catch the Blow, or Arrow, from lighting on any Part they were directed to. And this indeed doth Excellently well set forth the Universal Use, that Faith is of to the Christian.  
It defends the whole Man: Every Part of the Christian by it is Preserved. Sometimes the Temptation is levelled at the Head: Satan, he will be Disputing against this Truth and that, to make the Christian (if he can) call them into question; merely because his Reason and Understanding cannot Comprehend them: And he prevails with some upon this very Account, to blot the Deity of Christ, with other 
† The Doctrine of the Trinity, of the Creation of the World, of the Incarnation of Jesus Christ, of the Resurrection of the Body, and of the reuniting of Soul and Body, are quarrelled with by Humane Reason.  Mysterious Truths of the Gospel, quite out of their Creed. Now Faith interposeth between the Christian, and this Arrow: It comes into the Relief of the Christians weak Understanding, as seasonably, as Zerujah did to David, when the Giant Ishlilenob thought to have Slain him. I'll trust the Word of God (saith Faith) rather than my own Purblind Reason.  
Secondly, The Shield doth not only Defend the whole Body, but is a Defence to the Soldier's Armour also: It keeps the Arrow from the Helmet, as well as Head; from the Breast, and Breastplate also. Thus Faith, it is Armour upon Armour; a Grace that preserves all the other Graces.   

SECT. II.  
Secondly, The Unbelievers Misery, in that he hath no Shield to bear off Satan's Blows: An Unbeliever is an unarmed Man; and therefore it is, that the Devil takes him Prisoner without any Difficulty, and Rules in his Heart freely: A Temptation overcomes such an one, without little or no Resistance. Nay, an Unbeliever chooseth rather to be taken Prisoner 
See more of this in Pag. 219.  by the Devil, than to die a Conqueror in the Quarrel of God. What then shall I say?  
Lord, Who would be in such a Deplorable Condition for want of Faith? But such it seems is the Case and Condition of Infidels; among whom, Lord, let not me be found, lest the Strong Man (Devil) should Enter into me, and Devour me quite.   

SECT. III.  
Secondly, If this be so, Then here is a Use of Exhortation, which hath 
USE Second, Of Exhortation.  a double Aspect: 1. To such as have Faith. 2. To such as have not Faith.   

SECT. IV.  
First, You that have Faith, highly 
BRANCH 1.  prise it, and value it at a great Rate: This is the Hand, that Receives the Pearl of Price, Christ jesus, that Inestimable jewel. Take heed of Shallow Conceits of Faith; put an equal Estimate upon it: Value it, I say, and that for Two Reasons chief (1.) Because it is Hard to be gotten. (2.) Because it is Useful to such that have it.  
First, Faith is Hard to be gotten: It is not a Common Universal Grace: It is not an easy Thing to Believe; but to Believe, is a Powerful Supernatural Work. To Believe (saith Saint Paul) is Mighty Power of God, Ephes. 1. 19  
To Believe is not only a Power, but an Almighty Power: There is no Power (below that Power, which Raised Christ from the Dead, and Made this World) can Raise the Heart of a Man to Believe. When God Made the World, there was nothing to Oppose; He had only then to do with Simple Nothing: But when God comes to make the Heart Believe, he finds Opposition and Rebellion. It is a Miracle for a Man to Believe! Nay, What is Faith, but a Mystery.  
Secondly, Faith is very useful to such that have it. It's Usefulness appears in these Three Particulars.  
First, In Repelling Temptations: Without Faith we cannot Resist so much as one Temptation; Ephes. 6. 16. By Faith we can Resist Temptations; by Faith we Bear Afflictions; by Faith we Foil Corruptions; by Faith we Endure Persecutions; by Faith we Overcome the World; and by Faith we Subdue Sin in its Conception, and do even make Sinful Thoughts Abortive. No Wrestling with the Devil; no Entering the Lists with him, but by having this Shield of Faith, which is so exceeding Useful therein.  
Secondly, Faith is Useful in an Art of Spiritual Extraction, that it hath: Faith can Extract Good out of Evil. An Unbeliever can see nothing in Affliction, but a Lump of pining Grief and Sorrow; But a Believer knows, that there is a Blessing in it: The Sharpness of it may let out his Corruption; the Suddenness of it may Alarm his Spiritual Watch; and the Bitterness of it may Wean him from the Breast of the Creature. Faith explains that Paradox; Can a Man gather Grapes of Thorns, or Figs of Thistles: Yea, out of Trials and Persecutions, Faith can Extract joy and Peace.  
Thirdly, Faith is Useful, in that it hath a Mighty and Universal Influence upon all our other Graces. The Spirit of God indeed doth infuse all the Seeds and Habits of Grace: But Faith is the Fountain of all the Acts of Grace: It is as the Spring in the Watch, that moves the Wheels, and sets them all going. How doth Love work, but by Faith? and, How doth Humility work, but by Faith? and, How doth Patience work, but by Faith?   

SECT. V.  
Secondly, Cherish Faith: This is 
BRANCH II.  (as I have told you) the Cardinal Grace. For the Sake of God, and for the sake of your Soul, Water this Root.  
Now there are Two Ranks and Degrees of Persons, that I shall take occasion to speak unto. 1. Such who have Faith in a Great Measure. 2. Such who have Faith in a Little Measure.  
First, Such who have Faith in a Great Measure. And that which I have to say unto you, is Grow: Though you have a great deal of Faith, yet you have need of more; and it is possible for you to have more: For God hath allotted unto every Believer such a Degree of Grace, unto which he must attain before he is to be taken up in Glory. The more Strong you are, the more Formidable you shall be to the Devil. Sirs, Dream not of a Perfection in this Life: Though you have much Faith, yet you have need of more; and therefore go Forward; because not to go Forward, 
Non progredi est regredi.  is to go Backward. Could the Heathen-Painter be so intent and industrious upon his Trade of Painting, that he could say; Nulla Dies sine lineâ, Not a Day without a Line; and all, that he might Excel in that Art; and, Shall not Christians be more intent upon in their Attendance to the Work of Grace in their Souls?  
Several Motives I shall lay down, that you may thereby be excited to Growth.  

Motive I.  
First, God calls for it; And shall we deny it? 1 Thes. 4. 1.  
Further-more, Then we beseech you, Brethren, and Exhort you by the Lord Jesus, That as ye have Received of us, how ye ought to walk, and to please God; so you would abound more and more.  
The Winds and Seas Obey God; Shall We be Rebels? Let us rather give an Answer like the Echo! Lord, we will Grow: Do thou Bless thy Word and Sacraments to us; Purge us; Cleanse us; Water us; Manure us; make us Capable of Growth; and let us Daily Grow in every Grace, and never give over till our Dying Day: Say; Lord make us every Day Better, and Best of all at last.   

Motive II.  
Secondly, God is Honoured by our Growth: A High-grown Faith Glorifies God. The Husbandman is Honoured, when his Field and Orchard is Fruitful: Let God be Honoured by our Fruits of Piety, Charity, Righteousness, Patience and Obedience; that Men may say, It is a Good God, and a Good Gospel, that hath wrought on this People.   

Motive III.  
Thirdly, God gives his Word, and Ministers and Sacraments for this End: All our Preachers call for Growth. Let not God say:  
I have given them the Great Things of my Law; but they esteemed them as a Vain Thing.  
Let not the Preachers say; We have Laboured in vain; and have been beating the Air, and Ploughing upon the Sea-Shore.   

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

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

Motive VI.  
Sixthly, A Growing Christian hath most Comfort. There is joy in Knowledge;  
The more Knowledge, the more Comfort.  
Let him that Glorieth, Glory in this; That he knoweth Me, Jer. 9 23.  
There is Joy in Believing, Rom. 15. 13.  
The more Faith, the more joy.. The Growing Christian gets the strongest Evidences of God's Favour, of God's Spirit working in him: His Acts of Growth, and Fruits of Obedience, are Seeds of joy, and the Groundwork of Consolation.   

Motive VII.  
Seventhly, The Growing Christian wins Others: Those which Decline, do make as if there were not that Power in God's Ordinances, that Sweetness in the Promises, as was expected: As if a Godly Life had not the Contentments, nor God's Rewards were so Sure, nor his Ways so Happy, as Men take them to be: And therefore they give over. But he that Grows Better and Better, and holds on; notwithstanding Opposing Heresies, Schisms, Reproaches, and Pleasant Baits, and Sweet Allurements; He proclaims Vanity in the Creature, Satisfaction in God, Power in his Word, Amiableness in Grace; He brings Credit on God's Family, Honour to the Truth. Others see something in him, which is Supernatural; They desire to be like him: They are Almost, yea, sometimes Altogether persuaded to become Professors: They are drawn to Taste of God's Goodness, to Wait at the Gates of Wisdom, to Read the Bible, to Pray, to make Conscience of their Ways, by the constant Example of the Holy, Humble, Diligent, Conscionable, Growing Christian.  
These are the Words to them that have Faith in a Great Measure: They must not be at a Stand, but Grow.    

SECT. VI  
I shall now direct my Speech to Such that have Faith, but it is only in a Little Measure.  
First. Be Thankful for what thou hast, and that is the way to get more: He that is most Thankful, shall be most Thriving. What? though thy Faith is Little, yet art thou not in a better Condition, than those who have None at all. All Men have not Faith: It is a Rare jewel. When Christ comes, shall he find Faith on the Earth?  
Secondly, Be Fervent in your Prayers and Supplications unto God: As the Apostles were. Luk. 17. 5.  
Lord increase our Faith.  
Thirdly, Get your Weak Faith Strengthened by a Holy and Frequent Application of God's Promises, Meditation on God's Fatherly Affection, and Unspeakable Goodness; Psal. 104. 34.  
Fourthly, By maintaining and keeping-up a Holy Communion with the Saints of God; joh. 20. 19 25.  
Fifthly, By leading a Sincere and Sanctified Conversation; Psal. 112. 6, 7, 8. 1 joh. 3. 19  
Sixthly, By a Holy Care to shun all Sin, with all Occasions leading there-unto; jam. 1. 27. 1 Thess. 5. 22.  
Seventhly, and Lastly, By a Patient Waiting on God; Psal. 40. 1, 2, 3.  
Quest. But will a Weak Faith Save me?  
Answ. Yes: For it Ingrafteth us into Christ, maketh us Just in God's Sight, gathereth 
* The Promises are made to True Faith, be it Small or Great. Hierom upon the Beatitudes, observes there the Promises that are made to Weak Grace.  us into the Family of God's Children, and giveth us Victory over Sin and Satan; joh. 15. 1. joh. 1. 12. Gal. 3. 7. Isa. 42. 3. Isa. 40. 11. 1. joh. 5. 4.  
A Weak Faith may lay hold on a Strong Christ. If your Faith be not Grown to a Cedar, yet if it be a Bruised Reed, it is too Good to be Broken: Only, let not Christians rest in Low Measures of Grace, but Aspire after Higher Degrees. The Stronger our Faith, the Firmer our Union with Christ, and the more Sweet Influence we draw from Him: A Weak Faith Christ Chides very much.   

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

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

SECT. I.  
First, You cannot please God, Heb. 11. 6. And wherefore are you Made, if not to Please God? This is the End of your Creation and Being's. The Creator would fain take Complacency and Delight in you; but while you are Faithless, he cannot. Unbelievers are not the Objects of God's Desire; because such can give no Credit to the Report in the Gospel. Faith Pleases God, but Unbelief 
‖ Unbelief is a God-Affronting Sin.  Displeases him.  
First, It puts the Lie upon God: It calls in question his Power, Mercy, Truth. 1 Joh. 5. 10.  
He that Believeth not, hath made God a Lyar.  
Secondly, Unbelief hardens the Heart. Mark 16, 14.  
He upbraided them with their Unbelief, and Hardness of Heart. Unbelief and Hardness of Heart are linked together.  
Thirdly, Unbelief is the Root of Apostasy. Heb. 3. 12.  
An Evil Heart of Unbelief, in departing from the Living God.  
Unbelief Virtually includes all other Sins: It is a bigbellied Sin.  
Finally, As Faith is the Chiefest among Graces, so Unbelief is the Chiefest among Sins.   

SECT. II.  
Secondly, You cannot Resist one Temptation: Let Satan shoot his Bullets as fast as he can, one after another; and for want of True Faith, you shall remain still, as so many Butts for the same. All of the Devil's Temptations shall find Acceptation with thee, be they what they will. If Satan suggesteth to thee, that there is no God, thou wilt with the Fool, say in thy Heart, There is no God: Yea, where Faith is not, the Devil's Temptations in all kind shall be closed with. His Temptations to Diffidence, and Distrust in the Promises will be closed with; His Temptations to Lust will be closed with; His Temptations to Avarice will be closed with; His Temptations to Pride will be closed with. What is there not, but a Faithless Soul the Devil may Allure unto? There is not  
Heretics never so much; yet our ●…ith shall remain Firm. Though he may Shake it, yet he shall not Overthrow it: Though he may Darken it, yet he shall not wholly Eclipse it. The Believer all this while shall be Safe, and as Mount Zion, which cannot be Removed.  
Again, Let the Devil raise up a Multitude of Persecutors: and though they may Strom us to some purpose by their Threats and Blows; yet our Faith, being Sheltered under the Wing of Christ, supported and held up by the Intercession of Christ, it shall never Totally and Finally fail.  
Lastly, Let the Devil raise up Schismatics, and by them breed Schism, Division, Dissension and Discord among the Children of God, (as not long ago in this Nation he did; and indeed, I know not any thing, that tends more to the Extirpation of True Zeal and Piety, than the same:) But yet notwithstanding all these Things, the Faith of God's Elect is whole and entire in its Seed still.  
There are divers Arguments, whereby the Saints Perseverance is clearly Evinced, and Proved against the Opposers thereof: but I am only confined to make use of one among them; and therefore to use any of the rest, would be justly deemed a Digression.  

Arg.  
Whatsoever our Lord jesus Christ hath Prayed for, shall certainly 
Mr. Danson's Vindication of himself against Ives. Pag. 62.  come to pass: But he hath Prayed for the Saint's Perseverance, or that they may not fall away Totally and Finally from Grace.  
Ergo, The Saints shall Persevere.  
The Major is proved from john 11. 42.  
And I know (says Christ to the Father) that thou hearest me always.  
That Christ now doth Pray for Saint's Perseverance, is evident from my Text.  
But I have Prayed for thee, that thy Faith fail not.  
Now the great Thing, that remains in the Agitation of this Blessed Truth, (though much Controverted) is to Illustrate the Potency of our Saviour's Intercession; on which depends the Perseverance of our Faith. Now the Potency of it appears, if we consider these Three Things: 1. The Person that Intercedes. 2. The Intercession itself. 3. The Persons for whom this Intercession is made.    

SECT. III.  
First, If we consider the Person that Intercedes, being the Lord jesus Christ himself; who is Admirable for his Excellent Qualifications, and Great Interest, that he hath in Him, with whom he Intercedes. As to his Qualifications; He is an Advocate, that is Wise, Faithful, Just and tenderhearted; and therefore doubtless, will Plead for us after a Perfect, Exquisite and Infallible Manner. As to his Interest in Heaven, it is Great. For God, with whom he Intercedes, is his Father: Now, Who can Speed better in this Suit, than God's own Son? jesus Christ is the Son of God Two manner of ways: 1. By Eternal Generation, according to his Godhead; Psal. 2. 7. 2. By Grace of Personal Union, according to his Manhood; Luk. 1. 35.  
If You who are Earthly Parents, can find in your Hearts, to Give unto your Children when they Ask; How much more than shall God Give unto us his Heavenly Children, when we Ask of him? But I shall ascend higher.  
If God our Heavenly Father can Give unto us his Adopted Children, his Children that are only made so; How much more will God Give unto Iesu●… Christ, his Son by Nature and Generation? If we the Children by Grace, can prevail so much with God the Father; How much more than his So●… by Generation, betwixt whom there i●… an Unity not only of Nature, but Wi●… also, joh. 10. 32. Moreover, see wha●… God himself says to Christ: Psal. 2. 8.  
Ask of me, and I will Give thee.   

SECT. IV.  
Secondly, If we consider the Intercession itself, 1. In its Nature. 2. In its Perpetuity. First, In its Nature; which is a Presenting his Person, Sufferings and Merits unto his Father, for what he desires. Father (says jesus Christ) let such a Soul Persevere. Why so (may the Father Reply?) Because (says Christ) I Suffered to this end. So that God the Father, according to his justice, which is Unspotted, says to his Son; Be 〈◊〉 unto thee as thou wilt. So, that Matter of our Saviour's Request is but Just and Reasonable: What Christ desires, is not desired Gratis, upon Terms unbecoming the Holiness and ●…ighteousness of God to grant. jesus Christ can Plead Merit in his Prayers. ●…inally, God the Father is under a Co●…enant, Tye and Bond to do what he ●…ks. For he Promised us to Christ, (on Condition of his Dying for us) 〈◊〉 be his, and Ruled by Him as he pleased: Where-upon Christ Accepted, and a Body was Prepared for him; and so he became Obedient unto Death, even unto the Death of the Cross. So that this Number for whom Christ Died, is really his, according to the Faederal Transaction between the Father and Him. Accordingly also the Mercies that Christ Intercedes for, are as due to him, as the Hire of the Labour is, when the Work is Faithfully done.  
Secondly, Let us consider our Saviour's Intercession, in the Perpetuity o●… it:  
He ever Liveth, to make Intercessio●… for us, Heb. 7. 25.  
Our Names are always upon th●… Heart and Shoulders of this our Grea●… Highpriest before God. 
† His Intercession is a Permanent Importunity.  Christ's Intercession is Importunate and Perpetual. From hence we may draw (sait●… 
‖ Sermen 13. on Heb. 7. 25. Pag. 152.  Mr. Flavel) abundant Encouragemen●… against all Heart-Straitnings, and Dead ness of Spirit in Prayer.  
Thou complainest, thy Heart is Dead Wand'ring and Contracted in Duty: 〈◊〉 but remember, Christ's Blood speaks when thou canst not!  
Though the Vigour of thy Affections may sometimes Decay in Duty; yet know then, even than Christ maketh Intercession: When thy Prayer is done, Christ's Prayer is still going on. His Praying is a Praying without ceasing: Yea, he Incessantly Prays for us.  
Christ is a Mediator for Ever; and his Intercession is a Daily Intercession.  
It is the Business of Christ now in Heaven, to Intercede for us. Behold, Christ Intercedes for you in Heaven: And therefore question not the Duration of your Faith.  
Many things here occur, that hinder the Permanency, and the Potency of our Prayers: But Christ in Heaven meets with nothing, that interrupts his Praying to, and Interceding with the Father on our Behalf. Christ jesus is now in the Exaltation of his Prophetical, Sacerdotal and Regal Office; and therefore what he Wills, is Granted.  
He (Christ) ever Liveth, to make Intercession for us.   

SECT. V.  
Thirdly, If we consider the Persons for whom Intercession is made, being such whom God the Father has a Kindness for: Did jesus Christ indeed Intercede for such, that the Father was no Wellwisher unto, it were something: But now, these for whom Christ Intercedes, are the Friends of God, and the Children of God, and the Brethren of Christ: Therefore these must Persevere. jesus Christ Prays not for the World, which is Enmity to God; but for a Select Number, whom God the Father has determined to bring to Everlasting Life, through this Prevalent and Successful Intercessor in Heaven.   

SECT. VI  
Having Finished the Doctrinal Part, viz. Christ's Intercession, which is an Act of his Priestly Office, is on Grounds of a Believers Perseverance in Faith: I shall only Answer this Inquiry, that may be made about the Intercession of Christ.  
But why doth Christ Pray now, seeing he is in Heaven, and can do all Things.  
Answ.  
1. Christ could do all Things, when he was upon Earth, and yet he Prayed.  
2. Christ Prayeth now in Heaven, because as Man, he Rejoiceth both to be Subject unto God, and to Acknowledge him as the Greater, and the Author of all Good.  
As Christ is Man, he ought not to omit those Things, which are proper to Men, viz. Prayer.   

SECT. VII.  
Forasmuch, as I have only been admitted to make use but of one Argument, for the Asserting of Believers Perseverance, viz. Christ's Intercession, which the Doctrine only contained: I shall therefore furnish you only with some Scriptures, that may Evince this Truth, now in the Close. For loath I am, to leave such a Comfortable Doctrine (as this is) Dark; Although what has been said already about it, might suffice; yet in regard that the Holy Scriptures do abound with Arguments for it, I shall just touch upon them, and that shall be all.    

CHAP. XIX.  
Containing Eleven Arguments from Scripture, for Believers Perseverance; with the judgement of the Learned, Ancient and Modern about it.  

SECT. I.  

Arg. 1.  
First, The Father in his Election is Insallible. Matth. 24. 24.  
For there shall arise False Christ's, and False Prophets, and shall show great 
To grant Apostasy, would make Election Changeable. Mr. Buckly in his Gospel-Covenant.  Signs and Wonders; Insomuch, that (if it were possible) they shall Deceive the very Elect.  
Those whom God hath Determined to be Saved, shall be Saved, let the Power of Devils, Power of Corruptions, and Power of this World work jointly together against the Children of God. The Elect cannot be Deceived: There is an Impossibile in the Case. Rom. 8. also and vers. 30.  
Moreover, whom he did Predestinate, them he also Called; and whom he called, them he also justified; and whom he justified, them he also Glorified.  
2 Tim. 2. 19 Neverthess, the Foundation standeth Sure, having this Seal, The Lord knoweth them that are his.   

Arg. 2.  
Secondly, The Son in his Redemption shall not be frustrated; Heb. 2. 14. Isa. 42. 7. Rev. 3. 7. Matth. 1. 11. Tit. 2. 14.  
Certainly, Christ Died to some purpose: He would not have Deserted his Father's Bosom and Palace for nought.   

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

SECT. II.  

Arg. 4.  
Fourthly, The Regeneration of God's People is Perpetual; 1 Pet. 1. 2, 3. 1 joh. 3. 9 jam. 1. 21. joh. 1. 14.   

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

Arg. 6.  
Sixthly, Their Union with their Head, Christ jesus, is Unseparable; joh. 10. 28. Matth. 16. 18. Host 2. 19   

Arg. 7.  
Seventhly, The Kingdom and Dominion of Christ within them is Invincible; Luk. 1. 33. Luk. 21. 22. Dan. 2. 44. Psal. 2. 9   

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

Arg. 9  
Ninethly, No Temptation shall utterly cast them down; 1 Cor. 10. 13. Matth. 8. 26.   

Arg. 10.  
Tenthly, The Saving Gifts and Graces of God's Spirit are without Repentance; Rom. 11. 29. jer. 32. 40, 41.   

Arg. 11.  
Eleventhly, All turn for the Best to them, that Love God; Rom. 8. 28.  
All these Arguments (Christian Reader) in my Mind, do so Evince the Truth, that no Grounds of Doubting can be left.    

SECT. III. Testimonies Antient. 1.  
That this Truth may not appear as a Novelty, see it owned by the Church, and divers Worthies Ancient and Modern.  
Saint chrysostom on Luk. 22. vers. 32. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost.   
[But I have Prayed for thee, that thy Faith fail not.]  
— seems to be of this Opinion:  
Mark (saith he,) he doth not say; I have Prayed for thee, that thou shouldst not Deny me; but, I have Prayed, that thy Faith should not Vanish, and be Abolished.  
As for Augustine, 'tis well known, he writ a whole Book of the 
* De Bono Persever.  Perseverance of the Saints; in which he has these Excellent Expressions:  

‖ Haec Perseverantia dicitur esse continua Fidei professio & fructuum Fidei demonstratio: quoniam Electi sem●…er retinent Fidem, & aliquos Fidei fructus. Semper sunt instar ●…oris Plantatae ad rivos aquarum, Psal. 1. v. 3. Semper ma●… Jehovae sustentantur, Psal. 37. v. 24. Sunt similes mon●… Sionis, qui non dimovetur.  Perseverance is a continual Profes●… of Faith, and Demonstration of the ●…its of Faith: Because the Elect al●…es Retain their Faith, and some ●…its of it. They are always as the ●…ee planted by the Riverside, Psal. 1. vers. 3.  
They are always held up by the Hand 〈◊〉 Jehovah, and therefore cannot fall.  
They are always like Mount Zion, ●…hich cannot be Removed, Psal. 25. ●…rs. 1.  
Bernhard in his Epistle 129. and Ser. ●…7. Cant. hath many Excellent Things ●…out Perseverance.  
Those who would be further Satis●…d, as to the Judgement of the Fa●…rs, may find Passages enough for ●…at end, Collected to their Hands, 〈◊〉 Dr. Kendal's Sancti Sanciti, in Eng●…h; and in Latin in Hier. Zanch. De ●…rs. Sanct. in Miscell. V. 3. Oper.  

† Theolog. Didact. Scholast. Pag. 766. Cap. 29. De Conservatione Electorum.  Alsted, in his Famous Book of Theology saith; That Perseverance is a Gift, and such a Gift, whereby God doth so firmly keep his Elect in a State of Grace, as that they shall never fall from thence.  
Dr. Wolleby in his System of Divinity, hath Five Arguments deduced. 
* Christ. Theolog. Pag. 184. Cap. 32. De Sanctorum Perseverantiâ.   

1. From the Certainty of our Election; Matth. 24. 24. 2 Tim. 2. 19  
2. The Certainty of our Vocation; Rom. 11. 29.  
3. The Certainty of our Faith, though Weak, if it be True.  
4. The Certainty of our justification; Rom. 8. v. 1.  
5. The Certainty of our Sanctification; Phil. 1. 6.   
Calvin was clearly for this Point, as you may see in his Institutions. 
† Institut. Lib. 2. Chap. 5. Sect. 3.   
Luther's Words about this Doctrine are many, in divers of his Writings: One Passage of his especially I cannot omit; which I find quoted by Dr. Manton in his Notes on jude, pag. 58.  

‖ Sicut impossibile est massam â pasta separare, etc.  As 'tis impossible to sever the Leaven and the Dough, when they are once mingled and kneaded together; So Christ and a Believer, when they are United together, there is no Parting more.  
Melancthon on these Words,—  
[Quis separabit nos a dilectione 
Melancthon in Epistol●m ad Rom. Cap. 8. Pag. 170.  Dei?  
Who shall separate us from the Love of God?]—  
— has these Famous Lines, which I shall Transcribe:  
Conclusio est totius Consolationis, Cum Deus diligat nos propter Meritum & Intercessionem Filii, certissimum est, servaturum esse Ecclesiam, etiamsi est infirma, & horribilibus Furoribus Diabolorum & Impiorum oppugnatur.  
Disputant autem hîc aliqui, An possit Electus amittere Dilectionem, quâ Deum diligit? Haec Questio aliena est ab hoc loco. Dictum est autem alibi; Electos posse labi, sicut lapsi sunt Adam, Eva, Aaron, David.  
Paulus autem hic loquitur de Dilectione, qua Deus universam Ecclesiam diligit, & loquitur de Conservatione Universae Ecclesiae. Deinde etiam de singulis Membris, quae reverae per Fidem sunt Ecclesiae Membra.  
Haec Dilectio in Promissione revelata est, quae affirmat Deum semper collecturum esse Ecclesiam, quae in totâ Eternitate fruetur ejus Vitâ, Justitiâ, & Laetitiâ, juxta Dictum, Portae Inferorum non praevalebunt adversus eam.  
Adfirma●… item Promissio Conversos, qui verâ Fide inseruntur Christo, diligi â Deo: ut Johan. 14. dicitur; S●… quis diligit me, sermonem meum servabit. De hâc Certitudine hic loquitur, quâ Conservationem universae Ecclesiae scimus certam esse. Certò etia●… scimus, singulos perseverantes in Fide, salvos fore. Addit igitur, Servabitur Ecclesia, etiamsi erunt magna Certamina; & oppugnabitur variis modis, dulcedine Vitae, metu Mortis, insidi is Diabolorum, terroribus Tyrannorum & Exercituum. Nam Tyranno●… nominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exercitus autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, videlicet, Tota agmina persequentium   

SECT. IU. Modern Testimonies. 2.  
WE 
† B. Usher's Body of Divinity.  are in a better State by Christ, than we should have been in, if we had continued in Adam; speaking of Perseverance.  
I shall Transcribe a Letter concerning Falling away from Grace, by that Incomparable Prelate, 
* The Shaking of the Olive Tree, Pag. 38●…  joseph Hall.  
My good Mr. B. you send me Flowers from your Garden, and look for some in return out of mine: I do not more willingly send you these, than I do thankfully receive the other. I could not keep my Hand from the Paper, upon the Receipt of your Letters, though now in the Midst of my Attendance. As my Desire of your Satisfaction calls me to Write something; so my other Employments force me to Brevity, in a Question wherein it were easy to be endless.  
I am sorry, that any of our New Excuti-fidians should pester your Suffolk; although glad in this, that they could not light upon a Soil more Fruitful of able Oppugners. It is a Wonder to me, to think, that Men should labour to be Witty to rob themselves of Comfort. Good Sir, Let me know these New Disciples of Leyden, that I may Note them with that Black Coal they are worthy of: Troublers of a better Peace than that of the Church, the Peace of the Christian Soul. They pretend Antiquity; What Heresy doth not so? What marvel is it, if they would wrest Fathers to them, while they use Scripture itself so Violently? For that their First Instance of Hymeneus and Alexander, how vain is it, like themselves?  
Nothing can be more plain, than that those Men were Gross Hypocrites; who doubts therefore, but they might fall from all that Good, they pretended to have: What is this to prove, that a True Child of God may do so? But (say they) these Men had Faith, and a Good Conscience: True, such a Faith, and Goodness of Consci●…nce, as may be incident unto a Worldly Counterfeit. Yea, but (they reply) a True justifying Faith: I think, such an one as their own; Rather, I may say, These Men deserve not the Praise of Hymeneus his Faith; which is nothing in this place, but Orthodox Doctrine. How oft doth St. Paul use the Word so to his Timothy. 1 Tim. 4. 1.  
In the latter Times some shall depart from the Faith (Interpreted in the next Words) And shall give Heed to Spirits of Error, and Doctrines of Devils. And 2 Tim 3. 6. he describes his False-Teachers by this Title, Reprobate, concerning the Faith; which I think, no Man will Expound of the Grace, but the Doctrine. Yet (say they) there is no necessity binds us to that Sense here. But the Scope of this Place compared with others, may Evince it. That which follows, plainly points us to this Meaning, (that they might learn not to Blaspheme:) Their Sin was therefore an Apostasy from the Doctrine of the Gospel, and casting foul Aspersions upon that Profession: So that an Opposition to wholesome Doctrine was their Shipwreck. They except yet: A Good Conscience is added to this Faith: Therefore it must needs be meant of justifying Faith. Do but turn your Eyes to 1 Tim. 3. 9 wheres (as in a Commentary upon this Place) you shall find Faith, and a●… Good Conscience so conjoined, that yet the Doctrine, not the Virtue o●… Faith is signified: St. Paul describe●… his Deacon there, by his Spiritua●… Wealth.  
Having the Mystery of Faith i●… Pure Conscience, no Man can be s●… Gross, to take the Mystery of Fait●… for the Grace of Faith; or for an●… other, than the same Author (i●… the same Chapter) calls The Mystery of Godliness. It is indeed fit, that a Good Conscience should be the Coffer, where Truth of Christian Doctrine is the Treasure. Therefore both are justly commanded together: And likely each accompanies other in their Loss. And that of Irenaeus is found true of all Heretics; Sententiam impiam, vitam luxuriosam, etc. Yea, but Hymeneus and Alexander had both these then, and lost both.  
They had both in outward Profession, not in inward Sincerity: That Rule is Certain and Eternal; If they had been of us, they had continued with us. Nothing is more ordinary with the Spirit of God, than to suppose us such as we pretend; that he might give us an Example of Charity in the Censure of each other: Of which kind is that noted Place, Heb. 10. 29. And counted the Blood of the Testament, wherewith he was Sanctified, an Unholy Thing: And those unusual Eulogies, which are given to the Churches, to whom the Apostolical Letters were Directed.  
This Place therefore intends no other, but that Hymenaeus and Alexander, which were once Professors of the Christian Doctrine, and such as lived orderly, in an Unblameable, and outwardly Holy Fashion to the World; had now turned their Copy, cast off the Profession which they made, and were fallen both to Looseness of Manners, and Calumniation of the Truth they had abandoned.  
For that other Scripture, Rom. 8. 12, 13 no Place can be more effectual, to cut the Throat of this Uncomfortable Heresy. St. Paul writes to a Mixed Company: It were strange, if all the Romans should have been truly Sanctified. Those which were yet Carnal, he Threats with Death: If ye live after the Flesh, ye shall Die.  
Those which are Regenerate, (contrary to the Wicked Paradox of those Men) he assures of Life: If ye Mortify the Deeds of the Flesh by the Spirit, ye shall Live. How doth he Exclude the Spirit of Bondage to Fear, which these good Guides would lead in again? How confidently doth he aver the Inward Testimony of God's Spirit to ours; and ascribes that Voice to it, which bars all Doubt and Disappointment; and tells us by the Powerful Assurance of this Abba, We are Sons, and if Sons, Heirs, Coheirs with Christ?  
Let them now go on, and say; That God may Disinherit his own Son, that he may Cast off his Adopted: But, say they, to the same Regenerate Persons he applies these Two Clauses; and saith at once, Ye have Received the Spirit of Adoption; And yet, If ye walk after the Flesh, ye shall Die. What follows of this Commination? Any Assertion of the Possibility of Apostasy in the Regenerate? Nothing less. These Threats are to make us take better hold, and to walk more warily. As a Father that hath set his Little Son on Horseback, (it is Zanchies Comparison) bids him hold fast, or else he shall fall, though he uphold him the while; that both he may cause him hereby to sit fast, and call the more earnest for his Supportation. But the Scope of the Place plainly extorts a Division of Carnal Men and Regenerate. The Threats are propounded to the One, the Promises and Assurance to the Other: And therefore no Touch from hence, of our Uncertainty in a Confessed Estate of Renovation.  
For that Matth. 12. 43. The Apodosis, or Inference of the Parable might well have stopped the Mouths of these Cavillers: For you shall find in the End of it: So shall it be with the Wicked Generation. I suppose, no Man will be so Absurd, as to say, These jews had formerly received True justifying Faith: How should they, when they rejected the Messias? And yet of them is this Parable spoken by our Saviour's own Explication. Maldonate himself, a Learned & Spiteful jesuit, can Interpret it no otherwise. Ideo Christus hoc dixit, ut doceret, pejores esse judaeos, quam si nunquam Dei legem & cognitionem accepissent. And to this purpose he citys Hilary, Hierom, Beda. And this Sense is so clear, that unless the Seven Devils had found Harbour in the dry Hearts of these Men, they could not so grossly Pervert it. Quench not the Spirit, 1 Thess. 5. will never prove a Final or Total Extinction of Saving Grace The Spirit is Quenched, when the Degrees of it are abated; when the Good Motions thereof are by our Security let fall. We grant, the Spirit may be Quenched in tanto, not in toto. Or if we should so take it, as they desire; I remember Austin Parallels this Place with that other to Timothy; Let no Man despise thy Youth: Note (saith he) That the Spirit can be Quenched, or that Contempt can be avoided; but that in the one we may not endeavour to do that, which may tend towards this Wrong to the Spirit; and in the other, that we should be careful not to do that, which may procure Contempt. The Place I remember not directly; But Numeros memini, si verba tenerem: But in all likelihood, that Place sounds quite another way; as may appear by the Connexion of it with those two Sentences following. As if he should have said; Discourage not the Graces, that you find in any of your Teachers; Despise not their Preaching; Try their Doctrines. And now, What is this to the Falling away from Grace? Which of us do not Teach the Necessity of Perseverance? He only that Endures to the End, shall be Saved. Be Faithful to the Death, and, etc.  
But he that hath Ordained we shall be Saved, hath Ordained our Perseverance, as a Mean to this Salvation; and hath appointed these sharp Advices, as the Means and Motives of our Perseverance: So as he that shall be Saved, shall also Endure to the End; Because no Man shall pluck them out of my Hand, saith Christ. How evidently doth the Spirit of God proclaim our Certainty against these Doubt-Mongers? Every where is he as full of Assurance, as these Men of Dis-comfort. He that is Born of God, sinneth not, neither can sin; because 
1 joh. 3. 3.  he is Born of God, and the Seed of God remains in him: What an Invincible and Irrefragable Consolation is this? The Seed of Life is Sown in the Hearts of the Elect; ●…ho they could be Dead to themselves, yet to God they cannot. And what a Supposition is that of Christ; That if it were possible, the very Elect should be Deceived? Desponsabo te mihi in perpetuum; and a Thousand of this Strain; which your Exercise in those Holy Leaves hath (I doubt not) abundantly furnished you withal. Hold fast then (my Dear Friend) this Sure Anchor of our Undeceivable Hope: And Spit in the Face of Men or Devils, that shall go about to slacken your Hand. Let thes●… Vain Spirits sing Despair to themselves: For us, We know whom w●… have Believed.  
Thus hath my Pen run it se●… out of Breath, in this so Important a Demand; and much ado have 〈◊〉 had to Restrain it: Neither woul●… I give you one Hour's Intermissio●… to my Answer; which I know●… your Love cannot but accept, all that which comes from an Heart Zealous both of God and You.  
I shall now add the Testimony of Another; who speaking of a Believers 
A Practical Commentary on Judas, By Tho. Manton D. D. Pag. 57, etc.  Perseverance, the Grounds of it tells us thus:  
There are some Grounds on Go●… the Father's Part; viz. His Everlasting Love, and All-sufficien●… Power. 2. There are Grounds o●… Christ's Part; His Everlasting Merit, and Close Union between hi●… and us, and Constant Intercession●… 3. On the Spirits Part, there is 〈◊〉 Continual Influence, so a to maintain the Essence and Seed of Grace, etc.  
Another also says this:  
Are you in Christ jesus? Here's Comfort as to your Perseverance, 
Doctor Jacomb on Romans, pag. 83.  Stability and Fixedness in the State of Grace.  
Another also says, speaking of Believers 
Mr. Cases Mount Pisgah. Part 1. Pag. 39 etc.  Union with Christ:  
Here we may consider the Main Foundation and Reason of the Saints Perseverance.    

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

SECT. I. Use 1. Of Information.  
IS it so then, That the Faith of Elect Believers is so Secure by Virtue of Christ's Intercession, as that i●… shall never Totally and Finally fail, le●… the Devil strike never so hard, or ofte●… at it?  
Then hence may be inferred th●… Excellency of the Gospel, above tha●… of the Law; of the Second Adam, above that of the First; of the Evangelical Righteousness, above that of th●… Legal. Sirs, Adam was created Perfect, but he could not keep himsel●… so; for being left in that State to the Freedom of his own Will, he soo●… fell: But we that are under the Gospel-Dispensation, are not left to the Freedom of our own Will. Here's our Excellency! Here's our Happiness! and Here's our Unspeakable Privilege! That if once we can but get into Christ, we need not fear a Final Apostasy. I do not dissuade from the Duty of Fear, but from the Sin of Fear. 'Tis not here in and out; in to Day, and out to Morrow: But 'tis Once in Christ, and Ever in Christ; Once a Believer, and ever a Believer. ●…ve hath Thrown us down, but Christ hath Raised us up: Eve's Tree ●…f Knowledge of Good and Evil hath Thrown us down; but Christ the Tree of Life, hath Raised us up. St. 
* O felix Culpa quae talem ac tantum meruit habere Redemptorem.  Gregory is no afraid to say; O ●…ppy! happy, happy Man was Adam, ●…hat ever he so Sinned and Transgressed; ●…cause by this Means both He and We ●…ve found such Plentiful Redemption, ●…ch Inestimable Mercy, such Super●…undant Grace, such Felicity, such Eternity, and such Life by Christ's Death! As the Death of the Lion was Sampson's Sustenance, so Christ's ●…all is our Honey; and the Bitter Death of Christ on the Cross, is the Sweet Life of Man, and the Basis of 〈◊〉 Believer's Perseverance.   

SECT. II. Use 2. Of Reproof and Terror.  
Secondly, If this be so, Then this strikes Terror to the Devils, and Reproof to such (whoever they be) that do Oppose this Soul-Chearing Doctrine. Terror unto the Devils, in that they may strike hard, and again, and again; yet the Faith o●… Elect Believers shall not Fail. Repro●… unto 
‖ Arminiaus.  such, who are not ashamed to say; That God may Crown a Man one Day, and Un-crown him the next: Such who blush not to say; That a Man may be Happy, and Miserable; under Love, and under Wrath; an Heir of Heaven, and a Firebrand of Hell; a Child of Light, and a Child of Darkness; and all in an Hour's time: What Miserable Comforters are these? And, What Soul-disquieting, unsettling and distracting Doctrine is this!    

CHAP. XXI. Containing a Use of Caution, Comfort and Counsel.  

SECT. I. Use 3. Of Caution.  
THirdly, By way of Caution: Take heed of Presuming, in saying 〈◊〉 thyself; Thou art Secure, and therefore mayest do as thou lists. Let not this Doctrine open a Gap to ●…iousness, and puff you up with Pride. Such that take this to be the Scope of this Doctrine, do much mistake it. This is just as if a Man should say;—  
I am now in the Bosom of Grace, but I would be cast down into Hell.  
Who would argue thus? 'Tis the Devil's Divinity, and just as if a Man should say;—  
Because God hath decreed how long I shall Live, (Job 14. 5.) therefore I will not eat Bread, but live in the Neglect of all Means that preserve Life.  
We must remember this, That God hath joined the End and the Means together.  
2 Thess. 2. 13 But we are bound to give Thanks always to God for you, Brethren, Beloved of the Lord; because God hath from the Beginning chosen you to Salvation, through Sanctification of the Spirit, and Belief of the Truth.  
Though your Time here below is an Appointed Time, yet you must carefully avoid Poison; and Eat, and Drink, and use Physic to Preserve your Life.  
We do not say, (saith Dr. Manton) 
On jude, Pag. 55.  That a Believer is so sure of his Conservation in a State of Grace, as that he needeth not to be wary and jealous of himself: 1 Cor. 10. 20. Let him that Standerh, take heed, lest he Fall. There is a Fear of Caution, as well as a Fear of Diffidence and Distrust: And there is a great deal of Difference between weakening the Security of the Flesh, and our Confidence in Christ. None more apt to suspect themselves, than they that are most sure in God; lest by Improvidence and Unwatchfulness they should yield to Corruption. Christ has Prayed, That Peter's Faith might not fail; yet he biddeth him, with the rest of of the Apostles, To Watch, Luk. 22. 40, and 46.   

SECT. II. Use 4. Of Comfort.  
Fourthly, Here is a Use of Comfort to us, that are Believers, and that have an Interest in Christ's Intercession. Here is Comfort under Fears of Barrenness, and here is Comfort under Fears of Falling away.  
First, Here is Comfort under Fears of Barrenness: I am afraid (saith the Soul) lest my Faith quite Fails, and so grow Dead at last; proving just like the Barren Figtree in the Gospel, which was Cursed. But for thy Comfort know, Christ prayeth, Tha●… thy Faith may not fail. 'tis granted, the Devil will Sift thee, and Winnow thee, and Levelly all his Temptations against thy Faith. Thou art a Branch of that Vine, Christ jesus; therefore shalt never cease yielding of Fruit. As long as there is a Fullness in Christ, Believers shall never Want. This Holy Vine (Christ,) being Replenished with Sap, the Branches cannot choose but be Fruitful. As long as the Root Lives, the Branches shall never Diego Besides,  
Saints should read 
† Vide Leigh on the Promises, Pag. 236.  Promises, that are made to them in case of Spiritual Barrenness.  
I am the Lord thy God, which Teasheth thee to profit, Isa. 48. 17.  
In the Wilderness shall Waters break out, and Streams in the Desert; and the 
* That is, the most Barren Heart shall abound with Grace.  Parched Ground shall become a Pool, and the Thirsty Land Springs of Water, Isa. 35. 6, 7.  
Secondly, Here is Comfort under Fears of Falling away. I am afraid (saith the Christian,) that I shall be quite out of Breath, before I get to Heaven; either I shall be blown down by Satan's Temptations, or faint under Sufferings. But know, thou hast Omnipotency to Support thee; Thy Faith is Sheltered under the Wing of Christ, and Supported by the Intercession of Christ: So that it is Secure, let the Devil strike never so hard, or often at it.  
Adam, that Grew upon his own Root of Innocency, soon Withered: But thou hast Christ for thy Root; therefore thy Grace shall Flourish into Perseverance. Believers, Christ holds you: 'Tis not your Holding of Christ, but Christ's Holding of you, that Preserves you. He it is, that for thee Repels the Force of Temptation, Over-powers the relics of Corruption, and increaseth the Sparkles of Grace.   

SECT. III. Use 5. Of Counsel.  
Fifthly, Here is a Use of Counsel, which hath a Double Aspect: 1. To Believers. 2. To Unbelievers.  
First, To Believers. Doth Christ in Heaven Intercede for you? Then (first) keep you close to your Duty on Earth. Christ neglects not Praying for you in Heaven; do not you then neglect Praying for yourselves on Earth. Christ is ready in Heaven, to present your Petitions to God, upon your presenting your Petitions to him. (1.) If Christ ceaseth not Praying for you, do not you cease then Praying for yourself. (2.) If Christ Prays and Pleads for you in Heaven, then do you Plead for him on Earth. Believers themselves have ofttimes many Accusers; viz. The Devil, Evil Men, and Conscience; and when any of these do Accuse them, Christ is then ready in Heaven to Plead. Seeing then, that Christ Intercedes for you, and Pleads for you, when you are Accused and Dishonoured; do you Plead for Him, for his Honour, and for his Interest when Asperssed by the World. (3.) Doth Christ in Heaven Intercede for Believers? Then let Believers ascribe Perseverance to him; looking upon it, as his own Gift. Let Christ have what is Due from you: Pay (I say) the Tribute of your Gratulation unto him.  
Secondly, To Unbelievers. Doth Christ Intercede in Heaven for Believers? Then what will become of Unbelievers? Hereupon I advise you, to Repair to 
‖ The greatest Inducement that I know of, whereby to persuade Sinners to get into Christ, is 1. The Misery that they are in, by being out of him. 2. The Happiness they would be in, were they in him.  Christ. No Interest in Christ, no Interest in his Intercession: Therefore, instead of Christ's Blood Crying to God for you, it shall Cry to God against you. He that is an Intercessor for some, shall be an Accuser to others: Yet now, every Unbeliever despiseth Christ's Intercession, and treadeth it under Foot. Christ's Death, Victory, Conquest, Merits, Spirit, Graces and Intercession are nothing at all to Persons, that are in an Unbelieving State. No Interest in any of these Benefits, unless you have Union with the Donor of them: 'Tis Union with Christ, that gives us a Title to all the Privileges of Christ. If thou hast not Christ, thou hast none of Christ's. How Deplorable therefore is the Case of Christ-less Souls? They cannot argue any thing of Comfort, from what he has done: Christ's Death, Merits and Sufferings avails them not. Here is no Comfort to be spoken to you, till you get into hrist.  
Ah then! What do Men and Women do, in rejecting the Tenders of Grace, and the Offers of Christ in the 
* What were the Old World the better for Hearing of an Ark, when they would not get into it? So what are we the better for Hearing of Christ, if we will not get into him?  Gospel? To Day therefore, if you will Hear his Voice, Harden not your Hearts. Verily, he that now waits, and stands at the Door Knocking, will ere long give over, and Knock at your Hearts no more. Possess your Souls therefore with an Holy Impatience, until such time you can say; Christ is come! Christ is come! Methinks, it should be a Burden for you to Live, unless Christ is Form in you: An Interest in him will render your Lives Pleasant, and your Death Gainful. Be convinced therefore, of the Absolute Need of a Saviour; by considering, that till you are in him, you can have no Interest in his Intercession and Satisfaction, the Great Effect of his Priestly Office: That no Mercy will be a Mercy unto you, till then; but rather Curses, and given in Judgement to you. And this is the Exact Portraiture of every Christ-less Man and Woman.    

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

SECT. I.  
The Fifth and Last Doctrine is this:  

Doctrine.  
Those whom God hath Done much for, should be much in Doing for others.  
When thou art Converted, strengthen thy Brethren.  
I Shall Prosecute this Dostrine in this wise: 1. In what Sense we are to understand God's Doing much for a Person. 2. What it is that such whom God has Done much for, should be in Doing for others. 3. Confirm the Doctrine. 4. Apply it.    

SECT. II.  
First, In what Sense we are to understand God's Doing much for a Person; or when it may be said, God doth much for a Person. Now God may be said to do much for a Person Two ways: 1. To his Body. 2. To his Soul.  
(1.) To his Body. By Body, I understand all Things relating thereunto; as Life, Health, Estate, Good Name, and Negotiations.  
First, God has done much for such, whose Threads of Lives he has lengthened out: Once thou wast Heartsick, Crazy, and by no means could hold up thy Head, expecting Death every moment; and by reason of exceeding Tortures, it was a Burden for thee to Live. Medicines proved Ineffectual, Physicians Despaired, Friends gave thee over; and a Dead Man thou wast in the Expectation of all. Yet lo! 
† Restituet eum Deus. qui antea morti vicinus fuit, & longiore vita donabit. Mollerus.  God Miraculously raises thee up, smiles on thee, by Renewing thy Life; and with Good Hezekias, adds Fifteen Years more unto thee.  
Now here God Does much for a Person, with Respect to his Life.  
Secondly, God has done much for such, whose Healths he has Preserved▪ Soundness of Body is a great Mercy: What is Life? what is Riches? what is Honour, without Health? These Things ('tis granted) in Conjunction with Health, are Pleasing unto Man: But Health not Enjoyed, will render all the former things Unprofitable.  
Now here God Does much for a Person, with Respect to his Health.  
Thirdly, Estate. Omni rerum copia affluet: Once thou wast Poor; not a Penny in thy Purse, nor a Piece of Bread in thy Cubboard. But now thy Case is changed from Worse to Better: The Candle of Prosperity shines upon thee, and an Flourishing Estate thou hast now about thee.  
Here is God's Doing much for a Person, with Respect to his Estate.  
Fourthly, God's Doing much for a Person, is sometimes discovered in a Man's Good Name, being Bestowed and Preserved. Once a Cloud of Infamy and Reproach was drawn over thy Name; but now it is dissipated and scattered. A Good 
* Valentinian the Emperor, did decree, Capitali sententiae subjugandum; That he who was openly Convicted of this ●…me of Slander, should Die for it. And Pope Gregory did decree, That such a Person should be Excommunicated.  Name is one of the Greatest Blessings upon Earth; No Chain of Pearl doth so Adorn, is this. How many are there in the World, that are still paring off the Credit of their Neighbours? And they make thick Parings; they sometimes pair off all that is Good; nothing is left but the Core. The Children of God are thus ofttimes served: It was David's Complaint; Psal. 35. 11.  
They laid to my Charge, Things which I knew not.  
Surius the jesuit, reported of Luther; That he learned his Divinity of the Devil, and that he died Drunk: But Melancthon, who wrote his Life, affirms; That he died in a most Holy, Pious manner, and made a most Excellent Prayer before his Death. Has God now preserved or delivered thy Good Name from the Unmercifulness of others, What is this, but a doing much for thee, with Respect to thy Name?  
Fifthly and Lastly, God has done much for those, whom he hath Blessed in their Negotiations. When thou didst first set forth in the World, what Cares and Fears did distract thee, lest thou shouldst not do well, and so become Bankrupt? But now, contrary to thy Fears, God has Prospered thee; and a Brave Trade thou hast, and Blessed thou art in thy Building, Planting, Journeying; or what ever thou goest about: The Honeycomb of a Blessing shall be still dropping upon thee.  
Thus much concerning God's Goodness with Respect to the less Noble Part of a Man; viz. His Body.   

SECT. III.  
I now come to consider in what Sense God may be said to do much for a Person's 
† The Soul is the Princely Part, crowned with Reason: It is Dei insignita imagine; It carries in it some Faint Idea, or Resemblance of the Trinity. Bern.  Soul, which is the most Noble Part of him. The Body is but a Shadow, the Soul is the Substance: The Body is but a Shell, the Soul is the Kernel: The Body is but a Cabinet, the Soul is the Jewel. The Soul is the Man of the Man: The Soul of Plato is Plato..  
But to proceed to the Point in Hand, viz. How God may be said to do much for our Souls; see made forth, as followeth.   

SECT. IV.  
God can never be said (in a strict Sense) to do much for the Soul of a Man, till such time he Converts it to Himself: So that, it will not be out of the way, to Inquire a little into the Nature of True Conversion. But this would be too large a Field for me to enter in; and therefore, I shall only touch briefly upon it.   

SECT. V.  
True Conversion consists in a Change upon the Inward and Outward Man: 1. In a Change upon the Inward Man; which I shall only insist on.  
First, The Understanding is turned from Darkness unto Light. Horrible Ignorance of God, and the Things of Salvation, covers the Soul of every Man, as Darkness upon the Face of the Deep. Unconverted Persons are therefore called Darkness in the very Abstract, (Ephes. 5. 8.) and that because of their Original, Acquired and Judicial Blindness, which their Minds are possessed with. All the World is said to sit in Darkness; From whence may be gathered, That by 
‖ By Nature there is a very Chaos upon the Understanding.  Nature we are desperately Ignorant about God, and the Things of God: Which made our Saviour to say to Peter upon his Confession;  
Flesh and Blood had not Revealed these Things unto him.  
In the State of Integrity, our Minds were furnished with all Glorious Perfections and Abilities, as the Firmament with Stars: There was Sapience in respect of God, Science in respect of all Natural Things to be known, and Prudence in respect of all Things to be done.  
But since the Fall, Man has received such a Bruise in his Understanding, as that unless God Recovers it, it will remain for ever Irrecoverable. Therefore the first Thing that God doth, in order to Conversion, is to set up a Light in the Soul, and take off that Veil of Darkness, which has overspread it. So that, God does much for the Soul, in helping of the Understanding, and doing much for it.  
Secondly, Our 
* Memory is in a great part the Understanding, knowing Things as they are passed.  Memories are in part (by Conversion) Cured. Oh! the Sinful Weakness, Barrenness and Pollution of our Memories! How Te●…acious is it, with Respect to Evil? But, How Fallacious is it, with Respect 
Therefore Austin, and others following him, make Three Powers or Faculties in the Rational Part of a Man; His Understanding, his Will and Memory; which they call the Created Trinity.  to Good? Why is it, that many can better Remember a Piece of News, than a Line of Scripture? That little Children can better Remember Obscene Songs and Ballads, than the Principles of Religion, or a Good Sermon? The Memory by Nature, is like a Sieve, that lets the Corn and Weighty Grain fall through; but the Light, Refused Stuff, that it Retains: Thus what is Solid, and would do thy Soul Good, that quickly passeth away. Hence it is, that many of our Hearers are so Unprofitable as they are: They forget the Good Sermons they Hear; and go from Church no more bettered, than the Stones in the Wall: But now, where God intends to do much for the Soul, he than does help the Memory, and Cures it in part of its Weakness, Pollution and Unfaithfulness. The Memory will then Retain all manner of Good; something of Good in every Thing: or at leastwise, it will be better in Remembering Spiritual Things, than Carnal Things. If not all the Sermon, part of the Sermon the Soul can now carry away with her: Yea, and she can tell what Sermon among divers, so many Years past, at such a Time, in such a Place, and by such a Person, did her good. So that a Wonderful Change is here passed upon the Memory, to the just Admiration of the Freegrace of God.  
Thirdly, Where True Conversion is, a Change is also on the 
‖ The Will is the Primum Mobile, the great Wheel in the Soul, that moves all the Affections.  Will of Man; that Great Faculty, which will either be the Chair of Lust, or Throne of Grace. We may say of it, what the Prophet did of the Figs; Those which were Good, were very Good; and that were Bad, were very Bad. The Will in Innocency was Regular; It did Echo to God's Will: But since the Fall, though it retains its Freedom in Moral Actions; yet as to Spiritual, it is depraved. If the Will could cease from Sinning, (saith Bernhard) there would be no 
† Cesset voluntas propria, & infernum non ●…rit.  Hell. Since the Fall the Will is not only Impotent, but Obstinate. Acts 7. 51.  
Ye have always Resisted the Holy-Ghost.  
But now, when God proceedeth in the Work of Conversion, he doth in part also Cure the 
* The Mariner's Compass being struck with Thunder, causeth the Point of the Needle to stand wrong. Man's Nature being Corrupted, causeth the Will to point wrong: It is strongly bend and inclined to that which is Evil.  Will of its Depravity; which consisteth in its Crookedness, Perverseness and Stubbornness. Before it was Inflexible, but now it is made Flexible: And our Noble Faculties, as Understanding and Memory, do not so much depend upon the Power of the Will for their Actings; though we shall not have (till we are in Heaven) such an Universal Dominion over all the Powers of our Soul. So that they may Act, what Time and what Measure we please: Yet it is most certain, that when we are New Born, we then learn to 
† Abnegare seipsum dictur, qui abnegat volunt●…tem suam. Brug.  Deny our Wills; So that our Affections shall be no more subject to it, with respect to their Rise, Progress and Degree. And thus God is said to do much for the Soul, when he doth much for the Will.  
Fourthly, True Conversion consisteth in a Change upon the 
‖ The Affections are treated of severally by the Philosopher, the Physician, the Orator, and the Divine.  Affections: For that these Affections by the Fall are Polluted, is evidently and palpably manifested in the Dominion and Tyranny they have over the Intellectual Part of Man. When the judgement should Govern the Affections, the Affections do the judgement: A Man doth now for the most part Reason, Believe and Will according to his 
* The Affections be the Pedes Animae, the Feet of the Soul.  Affections and Passions. Aristotle observed this, when he said; Prout quisque Affectus est, ita judicat; As every Man is Affected, so he Judgeth. They are Unruly and Irregular in their Motions and Risings, in their Progress and Degrees; and the Objects, that for the most part they Centre in. But now, when God proceeedeth in the Work of Conversion, than these Affections shall be Restrained, Heldin and Ordered. Love and Hatred shall keep to their right Centres, and move towards their proper Objects; To Love nothing but Good, to Hate nothing but Evil.  
Fifthly and Lastly, Here is a Change on Conscience. Now 
† Conscience is God's Preacher in the Bosom: A thousand Witnesses for or against a Man; A Heaven or Hell on Earth: A great Friend, or a great Enemy.  Conscience is a Part of Understanding in the Reasonable Creatures, determining of their Particular Actions with or against them. Now that this, as well as the other Faculties of the Soul, (without a Change) is Polluted, appears in its Blindness, and so it of-times misguides. In its Senslesness and Stupidity, though Lusts as so many Thiefs come to steal the Soul away; yet this Dog doth not so much as give one Bark. Sometimes Conscience Accuseth and Excuseth falsely: But now, when God proceedeth in the Work of Conversion, than This in the first Place is awakened, and stirred up to do its Office. It will then deal plainly even with the Greatest, and will tell them their own without Flattery; and Trace them in all their Actions, and Haunt them where soever they go.  
And thus I have showed, when God may be said to do much for our Souls; viz. When he Converts them unto Himself: And wherein this Conversion consists, has been showed; viz. God's Working upon, and Changing and Renewing the Five Faculties of the Soul; viz. Understanding, Memory, Will, Affections and Conscience.    

CHAP. XXIII.  
I now come to show, What it is, that those whom God has done much for, should be in doing for others. Now questionless, every Man, (especially such a Man, whom God has ●…one much for) ought to Resemble him; which is that also God justly requires and expects. Wherhfore, Has God done much for thy Body in the Sense above Written? But that thou shouldst do much for the Bodies of others also. Has God done much for thy Soul in the Sense above Written? Do thou also much for the Soul of others, answering (according to the endeavours) what God has done for thy Soul? Or has God done much for both, viz. Body and Soul? Then do thou endeavour to do Good both to the Bodies and Souls of others; which probably may be Comprehended in these following Sections.  

SECT. I.  
First, Do much for others, in point of Instruction and Reprehension; A Solemn and Great Work, if Piously performed.  
Much Pains should be taken in the Instruction of one another: Nay, we should be often Admonishing, and Reproving too, if occasion be. The Converted need our Instruction, the Unconverted need our Reproofs. David tells God what shall follow upon the joys of Salvation being Restored to him. Psal. 51. 13.  
Then will I Teach Transgressor's thy Ways, and Sinners shall be Converted unto thee.  
You and I should have Instructed one another; Have we done it? You and I should have Reproved one another; Have we done it? In the Scriptures we find the Saints Reproving one another: Moses Reproving Aaron, Exod. 32. 21. Nathan Reproing David, 2 Sam. 11. Paul Reproving Peter, Gal. 2. 11. Sometimes you shall hear Cursing and Swearing in your Presence: Sometimes you shall behold Covetousness, Pride, Passion, Anger and Uncomliness. Here now are Opportunities of doing Service for God, of Appearing and Witnessing for him against these Vices. Therefore do not say; I am loath, or, I am afraid to speak; it will be ill taken: I shall do no Good by Testifying; or, I shall be accounted a busy Body. Away with all these Petty Objections, and attend to Duty, leaving the Issue and Event to God; only beg Wisdom, which is profitable to Direct. If we would not partake of the Sins of others, we must then fall upon Reproving-Work. Ephes. 5. 11.  
And have no Fellowship with the Unfruitful Works of Darkness; but rather Reprove them.  
As there is a Holy Silence under God's Correction; Aaron held his Peace: So there is a Sinful Silence under Man's Corruption; For Eli held his Peace also: Aaron's Silence was a Good Silence; but Elie's Silence was a Naughty Silence.   

SECT. II.  
Secondly, Do much for others, in leaving Patterns, that may Survive you, and Live, when you are Dead; I mean, Live Exemplarily, as Paul: Phil. 3. 17.  
Brethren (saith he) be Followers together of me; and mark them which walk so, as ye have us for an Ensample.  
This great Apostle denied himself, to make himself an Example to others. Take heed of Scandals, and Visible Infirmities, which discourageth many to take up with Religion.  

‖ Praecepta docent, Exempla movent.  Examples are very Prevalent In ●…ramque partem; Either one way or other, either for Good or Evil.  
Oh! That the Professors of this Age, who are most Defective herein, would but be persuaded, to live Lives for Posterity! Live Holy therefore, that others imitating your Holiness, may be Holy also. But, How little Convincing, Converting and Edifying are the Lives of most now a-dayes: Not considering, that their Examples (one Day) shall have a Resurrection, as well as their Bodies. Ah! How few are those, that are Writing Copies, for Posterity to Write after! And, Where now a-dayes is Singularity of Life? Have not such Reason to question, Whether the Root of the Matter is in them? For though Good Works Justifies us not before God, yet they Justify us before Men; and they are necessary for the Manifestation of our 
* Faith justifies our Works, and our Works Testify our Faith.  Faith, and the Glory of Christ our Redeemer. Methinks, I cannot speak enough of such a Subject as this is, which is of very great Moment; viz. The Transmission of Patterns to Posterity. But I must conclude this Particular with the Exhortation of our Saviour, that agrees with what I have been speaking. Matth. 5. 16.  
Let your Light so shine before Men, that they may see your Good Works, and Glorify your Father which is in Heaven.   

SECT. III.  
Thirdly, Do much for others, in Succouring and Relieving them, both with Respect to Body and Soul. Here are Poor Saints: Some want Food; some Clothing; some Lodging; some Money. You now that are Able, should follow Iob's Example.  
I have not withheld the Poor from their Desire, nor caused the Eyes of the 
Job 31. 16.— 21.  Widow to fail; nor Eaten my Morsel alone, but the Fatherless hath Eaten of it also. Neither have I seen any to Perish for want of Clothing, or any Poor without Covering. But his Loins have Blessed me, and he was warmed with the Fleece of my Sheep. The Stranger did not Lodge in the Street; but I opened my Door to the Traveller.  
Let us therefore Feed the Hungry, 
Mercy even to the Bruit Creatures shall prolong, our Days; much more than Mercy unto Men.  give Drink to the Thirsty, Lodge the Harbourless, Cloth the Naked, Visit the Sick and Imprisoned. Let us imitate Tabytha, to make Coats and Garments for Widows. There is nothing lost by doing our Duty: An Estate may be 
‖ Prov. 11. 25. The Liberal Soul shall be made Fat.  Imparted, yet not Impaired. Has God let the Candle of Prosperity to Shine upon thee? Light then thy Neighbour that is in the Dark, and thou shalt not by it have the less Light thyself. whatever is Disbursed to Pious Uses, God doth bring it in some other way; as the Loaves in breaking Multiplied, or as the * 
† 1 King's 17. 16.  Window's Oil Increased by pouring out.  
Let us put on Bowels of Mercy, and be ready to Indulge the Miseries and Necessities of others:  
Be ye Merciful, as your Father also is Merciful. 
Luk. 6. 36.   
Our Fingers should drop with the Myrrh of Liberality. Augustine says excellently; 
* Da quod non potes retinere, ut accipias quod non potes amittere.  Give those Things to the Poor which you cannot keep, that you may Receive those Things which you cannot lose.  
St. Ambrose calls Charity the Sum of Christianity; and the Apostle makes it the very Definition of Religion. jam 1. ult.  
Pure Religion, and Undefiled before God, and the Father, is this, To Visit the Fatherless, and the Widows in their Affliction.  
Without doubt, such that are 
† Dives denied Lazarus a Crumb of Bread, & Dives was denied a Drop of Water.  Cruel to the Poor, do Unchristian themselves. Unmercifulness is the Badge of Heathenism; but Mercifulness is the Badge of 
‖ O that it might not be said of Christians now a-dayes, as it was of an Emperor, that had a Large Empire, but a narrow, scamy Heart! Augustum imperium, angustum animum.  Christianity.  
To abound in Works of Mercy, is to be Diffusively Good; and to be Diffusively Good, is the great End of our Creation. Eph. 2. 10.  
Created in Christ Jesus to Good Works.  
He that doth not answer his End in Respect of Usefulness, shall not enjoy his End in Respect of Happiness. Every Creature answers the End of its Creation; The Star Shines, the Bird Sings, and the Plant Bears: Besides, we ourselves Live upon Charity. We go a Begging to the Creation: One Creature gives us Wool, another Oil, and another Silk. Nay, shall I tell you, concerning this Duty of Charity, or 
‖ There are Two sorts of Sacrifices; Expiatory, the Sacrifice of Christ's Blood; and Gratulatory, the Sacrifice of Alms.  almsgiving, you may take notice of these Things: 1. No Duty more Commanded, than this of Charity. 2. No Duty more Commended and Extolled, than this. 3. No Duty hath more Choice and Precious 
† Eleemosyna non est divitiarum dispendium, sed ditescendi potius compendium, quaestusque omnium uberrimus. Giving Alms is not the way to Waste our Wealth, but the Art of Thriving; & the most Compendious Course to come unto Riches.  Promises annexed to it, than this. 4. No Duty tends more to the proselyting and making others to Embrace our Religion, than this. 5. No one Duty hath greater Rewards attending it, than this.  
I have met with a Notable Story to this Purpose, which I shall here Relate; wishing, that it might have the same Effect, as upon some it hath had: The Story is this.  
Synesius, a Good Bishop of Cyrene, laboured much, and a long Time with one Evagrius, an Heathen Philosopher, to Convert him to the Christian Faith, but all in vain: The Philosopher still objecting, That the Christian Religion Taught many strange and improbable Things: Among others;  
That he that hath Pity on the Poor, Dareth to the Lord; and, He that Giveth to the Poor and Needy, shall have Treasure in 
* Terrena servando amittimus, largiendo servamus. Isidor.  Heaven, and shall Receive an Hundred Fold from Christ; together 
Our Earthly Goods are lost by keeping, and kept by giving away.  with Eternal Life.  
Things (saith he) to be Derided, rather, than Believed. The good Bishop notwithstanding ceased not to Travel with him: Assuring him by many Arguments, That these Things were True; and at last prevailed: So that 
It is reported of Cyrus, that he should say; That by doing Good, he hoarded up Riches for himself.  the Philosopher, and all his Children were Baptised. A while after he cometh to Synesius, and bringeth with him Three Hundred Pounds of Gold for the Poor: Bids him take the same; but would have a Bill under his Hand, that Christ should Repay it him in another World. Synesius took the Money for the Poor, and gave him such a Bill under his Hand, as he desired. Afterwards, the Philosopher being near his Death, commanded his Sons; That when they Buried him, they should put Synesius Bill into his Hand in the Grave, 
Blessed Mr. Bradford counted that Time lost, wherein he did not some Good by his Tongue, Pen or Purse.  which they did. The Third Day after he was Buried, the Philosopher seemed to appear to Synesius in the Night; and said to him: [Come to my Sepulchre, where I lie, and take thy Bill; for I have Received the Debt, and am satisfied: which for thy Assurance, I have Subscribed it with mine own Hand.] The Bishop not well knowing the Meaning hereof, sent to his Sons; who told him all. Whereupon taking them, and the Chief Men of the City with him, he went to the Grave, and found the Paper in the Hand of the Corpse, thus Subscribed: [Ego Evagrius Philosophus, tibi Sanctissimo Domino Synesio Episcopo salutem: Accepi debitum in his literis manu tua conscriptum, 
‖ Our Alms-Deeds shall be Rewarded with Permanent Blessings.  satisfactumque mihi est; & nullum contra te habeo jus propter aurum quod dedi tibi, & per te Christo, Deo & Salvatori nostro.] That is; I Evagrius the Philosopher, to the most Holy Sir, Bishop Synesius, greeting: I have Received the Debt, which in 
Quae stultitia est illic relinquere, unde exiturus es: & illuc non praemittere quo iturus es? Chrysost. in Matth. 6.  this Paper is written with thy Hand; and I am satisfied: and I have no Action against thee for the Gold which I gave thee, and by thee to Christ, our God and Saviour.  
Whence plainly it appears, That the Seeds of our Liberality shall have an Harvest of Happiness. Eccles. 11. 1, 2.  
Cast thy Bread upon the Face of the  

† One of our Translations have Waters for Wet Faces; signifying, that Poor Men do ofttimes Weep.  Waters; for thou shalt find it after many Days.  
I have dwelled the longer here, because the Love of many has waxed Cold.   

SECT. IV.  
Fourthly, Comfort the Feeble-minded, 
1 Thess. 5. 14.  and Support the Weak. Speak a Word in Due Season to the Weary.  
Once thou wast Weak thyself; Remember therefore, I pray, your Low Estate, and how glad thou wouldst have been to receive Comfort from any; and God was so Compassionate, as that he stirred up some Godly and Painful Minister to Admonish thee, and to remove all those Lets and Impediments, that disturbed the Wellbeing of thy Soul: And lo! what he said unto thee, is Blessed; and thou art now upon thy Legs, and hast renewed thy Strength as an Eagle. Stand up then, and show thyself a Son of Consolation: Wherefore has God done all this for thee, but that thou shouldst be capable of doing Good to others? Oh! the Groans, Sighs, Sobs, and Breathe of Souls that are in Conflicts with the Devil! And art thou a Slander by, and a Spectator of them, but dost not so much as put thy Hand to 
* Chrstians' should be like Christ and Mary; the One always Doing Good, the Other was always Receiving Good.  help, art no wise Affected, thy Bowels within thee not at all moved? How This ingenuous is this? Does it not argue either Ignorance or Ingratitude: Ignorance, in that thou hast not been so Tried thyself; and therefore knowest not how to Pity others. Ingratitude, in that it was once thy own Case; but thou hast forgotten it, or at leastwise, would if thou couldst: and therefore takest not Notice of Souls thus Tempted, Tried, Afflicted. I shall only add this; I am verily persuaded, there is as little Compassion showed to Weak, Desponding, Tempted, and Oppressed Believers, as ever, if not less: The Consideration whereof, I must needs tell you that are my Hearers this Day, grieves me as much as any thing; and puts me much upon Prayer untó God, That he would be pleased to continue my Condoleing Heart towards the Tempted; which through Grace I can say, is much: Yet still I would rather have it Increased, than Diminished.   

SECT. V.  
Fifthly and Lastly, Those whom God has done much for, should be much in doing for others, by Praying with, and for others.  
Although God will have but One Intercessor in Heaven, yet he requireth Many on Earth. Here we may, yea, we must be Trading one with another; viz. Prayers for Prayers, Ministers with People, and People with their Ministers, and one Saint with another.  
Oh! What a Trade did Paul Drive 
Mr. Hooks: Saints Privileges on Earth, beyond those in Heaven.  this way? I have sometimes thought, what a Catalogue of Churches and Saints he had to Commend to God in his Daily Prayers.  
How many Churches did he usually Pray for? He saith to the Church of Rome in these Words:  
God is my Witness, That without Ceasing, I make mention of you always in 
Rome 1. 9  my Prayers.  
The like for the Church at Ephesus:  
I cease not to give Thanks for you, 
Ephes. 1. 16.  making mention of you in my Prayers.  
So for the Church at Philippy.  
I remember you always in every Prayer of mine for you all, making Request with joy..  
So the Church at Thessalonica:  
We give Thanks to God always for 
1 Thess. 1. 2, 3.  you all, making mention of you in our Prayers; Remembering without ceasing your Work of Faith, Labour of Love, and Patience of Hope in our Lord Jesus Christ.  
And doubtless, had he Written Epistles to all other Churches, we should have heard of his Prayers for them. Neither did he Pray only for Churches, but also for several Saints in Particular: For he saith; That he Prayed for Timothy Night and Day; that 
2 Tim. 1. 3.  is, Morning and Evening; the Whole put for the Part. And as for Philemon, he saith; That he made mention 
Philem. v. 4.  of him always in his Prayers.  
To conclude; The lest we can do for one another, is to be Earnest at the Throne of Grace.    

CHAP. XXIV. A Brief Application of the Point.  

SECT. I. Use of Information.  
THe First Use that this Doctrine affords us, is a Use of Information. If it be so, That those whom God hath done much for, should be much in doing for others: Then hence 
Hostis gratiae, inimic●…salutis. Bern.  we may learn, That such who are defective, and wanting herein, are Guilty of the Highest Ingratitude against God.  
Wherefore (O Man) has God done so much for thee, but that thou shouldst do something for Him? And wherein canst thou better manifest a Doing much for Him, than doing much for his Members. Mercy calls for Duty. Let something be done by way of Retaliation; though Retaliation in our strict and proper Sense cannot be made unto God. To be Ungrateful for Mercy, is like Absolom; who as soon as David Kissed him, and took him into Favour, Plotted Treason against him. 
‖ It was a Saying of Lycurgus; Prodigiosa res esset, beneficium non rependere. Therefore among all the Laws he made, he would not Establish against Ingratitude; looking upon it as most Monstrous. But this the Sinner is Guilty of.  Ingratitude puts an Accent upon Sin, and makes it out of Measure Sinful.  
If so be you cannot Lay yourselves out for the Good of Others, what then do you in Testimony of Thankfulness to that God, who has done so much for you. O Ungrateful! Worse than the very Beasts, for they are wrought upon with Kindness; Isa. 1. 3.  
This is 
† AElian.  dealing with God, as we do with the Thames: The Thames brings us in our Riches, our Gold, Silks, Spices: and we throw all our Filth into the Thames, etc.  
If Mercy be not a Loadstone to Draw thee to Duty, judgement shall Compel thee. Methinks, God's Goodness 
* Ungrateful Sinners (like Vultures) draw Sickness from the Perfumes of God's Bounties.  should be a Whetstone. Do for others: If thou askest me, why? the Reason is plain; Because God has done for thee. Therefore not to do any Good, argues want of a Deep Sense and Impression of God's Signal Favours on us. Beware therefore of going on any more in a Dissolute Course.   

SECT. II. Use of Caution.  
Secondly, By way of Caution: Take heed of Persisting in this Cursed Sin of Ungratefulness. Though God has been Patient for a great while, yet the Lease of his Patience will at last be Run out. Nothing so Cold as Led, yet nothing more Scalding when it is Melted. The Sweetest Wine degenerates into the Sharpest Vinegar. Nothing Blunter than Iron; yet when Sharpened, it hath an Edge that will cut Mortally. Nothing Smother than the Sea; yet when stirred into a Tempest, nothing Rageth more. Just so is it with the Patience and Goodness of God: What Sweeter than the same? Yet the Abuse of them, turns them to Fury and sore Wrath.   

SECT. III. Use of Comfort.  
Thirdly, By way of Comfort to such, that do Testify their Thankfulness to God for his Bounties, in being Useful in their Places and Generation. You do but Oblige God to do more for you: And without doubt, the more you do for God, the more God will do for you. If God heaps the Coals of his Mercy upon the Heads of his Enemies; What then would he do for you, that should walk Thankfully. As we commonly do follow them with our Compensations, that are most * 
† To be Unthankful where there is great reason to be Thankful, is Folly in the Abstract.  Thankful; So God doth vouchsafe his Benefits most, where he thinks they may be Acknowledged. And as we will not bestow our Alms on a Mendicant, that can neither Cringe nor Bow; So God will not bestow his Favours on any, but what shall Worship Him, and give Thanks unto him. If therefore our Lives be singularly Convincing and Converting, Exemplary and Gratulatory; you will thereby the more attract Divine Indulgence unto you. Therefore, Who would not but be Comforted with this; namely, That if any express their Thankfulness unto God, by Usefulness in their Places, they shall not be Guilty of that Monstrous Word, INGRATITUDE! But not only so: They who manifest their Thankfulness, shall more infinitely oblige God unto them for the Future. Finally, God will Reward them according to their Works.   

SECT. IV. Use of Counsel.  
Fourthly, Be Exhorted unto Thankfulness, and Acknowledgement of the manifold Mercies of God.  
Has the All-Merciful God been Merciful to thee? Express then thy Thankfulness for the same, in being Merciful unto others. Has the Gracious God done much for thee? Express then thy Thankfulness unto Him, by doing much for others.  
Motives here-unto are these; and pray observe them.  

Motive 1.  
First, 'Tis Equity, that thou shouldst do for others, 
‖ The Word [As] notes Similitude, not Equality.  as God has done for thee. Methinks, if Unmerciful Men did but consider this, they would not do as they do: Such Extortion and Oppression would not be, as is. Families would not be Ruined; Kingdoms would not be Depopulated, as they are. One Màn would not be a Devil to another, as now it is with a Witness.  
You that are Cruel and Unmerciful, bear with me, if I put a few Questions to you. Have you Received such Unkindness at the Hands of God, that you deal so Unkindly with others? Has God dealt so Severely with you, that you can deal no more Mildly with others? Has God fell upon you with Stroke after Stroke, that you lay so much upon others? Did God ever punish thee, without giving Warning, that thou art so Rigid with others, and takest so much Advantage of them? Speak, if thou canst. Art thou Speechless? Blush then, for Shame; and Repent of Unreasonable Madness. Suppose now it should far as ill with thee, as it hath done with others: Suppose, what thou hast wished to, and brought upon others, should come on thyself; What, wouldst thou say then, Lord be Merciful to me, a Sinner? Will not thy Conscience say or suggest, 'Tis Just with God, it should be so? Hence learn then; Do by others, as thou wouldst have God do by thee.   

Motive 2.  
Secondly, Consider; To do much for others, is but what your Brethren (that are gone before you) have done. I could give you a Cloud of Witnesses for this: See first Scriptural Examples.  
Christians, Acts 2. 45. & 4. 34. 
Scriptural Examples.   
Women, Luk. 8. 23. The Poor Widow, Mark 12. 2. Dorcas, Acts 9 36.  
Paul, Acts 24. 17. Cornelius, Acts 10. 2. job, Chap. 31. 16. 21. Barnabas, Acts 4. 36, 37. Zacheus, Luk. 19 8. Phebe, Rom. 16. 2. Hebrews, Chap. 6. 10. Philemon, Verse 5. 7. The Virtuous Woman. Prov. 31. 20. Obadiah, 1 King. 18. 13. Onesiphorus, 2 Tim. 1. 18.  
Examples that we find in Ecclesiastic 
Ecclesiastical Examples.  Histories, may also be produced.  
Holy Master Bradford, in a Hard 
Act. and Mon.  Time Sold his Chains, Rings and jewels, to Relieve those that were in Want. And 'tis further Reported of him; That he counted that Hour lost, wherein he did not some Good, by his Tongue, Pen or Purse.  
Trajan the Emperor, did Rend off a Piece of his own Robe, to wrap his Soldier's Wounds.  
The jews also are noted in this kind.  
I could tell you also of Heathens Titus Vespasian was so enured to Works of Mercy, that remembering he had Given nothing that Day, cried out; Diem perdidi, I have lost a Day.  
Modern Testimonies might be also 
Clark's Examples.  here instanced; viz.  
Mr. Bolton, Mr. Whately of Banbury, Mr. Bruen in the County Palatine of Chester, Mr. Thomas Gataker, Mr. john Dod, Dr. William Gouge, Dr. Harris, Mr. Richard Greenham; Cum multis aliis.  
I might also here-unto add those in our own Age, lately Deceased: But I shall only mention that never to be forgotten Man, (I am sure, by me) Mr. Thomas Wadsworth; who had Christ jesus Portrayed in his Life, as much as any Man, in respect of all Things whatsoever. One, that never knew, what a Temptation to Pride did mean; which, I believe, scarce any one (besides himself) could say. Eminent especially for Sincerity, Integrity and Charity: That would go up and down his Parish, doing Good; buying clothes for the Poor, that they might have no Excuses for their Absence from the Church.  
Newington, Southwark and Theobalds' will tell you, what a Man he was.   

Motive 3.  
Thirdly, Consider; God's End in doing Good to thee, is that thou mightst be Capable of doing Good to others. Abilities are not for thyself only, but for Others: And if a Man doth not Improve what God has Given him, for the Benefit of Others, even that which he hath, God may justly take away.  
Has God Given thee Wit, Learning and Understanding? be then Thankful to God for the same; and use them well for thine own Good, and the Good of others.  
Has God Given thee the Inward Graces of his Spirit? Give God the Glory thereof, and Imply them for the Benefit of others. Instruct the Ignorant; Confirm the Weak; Comfort the Distressed; Reduce the Wand'ring; and Bind up the brokenhearted.  
Has God Given thee Riches? Be Rich then in Good Works, and lay up Treasure in Heaven.   

Motive 4.  
Fourthly, Consider; What you do for any Poor 
* Shall we Love the Father, & not the Child? Shall we Love the Head, and not the Body? Shall we Love the Mediator, and not the Members?  Member of Christ, Christ will take as done to Himself.  
What Good you do to any of Christ's, he will take it as done to Himself; and what you do not to His, he will take as not done to Himself; Matth. 25. 35, 36, 37, 38, 39, 40.  
If a Cup of cold Water, given to a Disciple of Christ, hath a Reward attending it; surely then, Things of a far greater Moment Christ will take notice of.   

Motive 5.  
Fifthly, Would you not Resemble your Redeemer, Christ jesus? Imitate him, and Write after so fair a Copy, as He is, that has neither Blot nor Blur in it. Christ jesus now is a Great Exemplar herein: As he is full of Merit, so he is full of Bounty. When he was upon the Earth, he went up and down, doing Good.     

CHAP. XXV. Containing more Motives.  

SECT. I.  

Motive 1.  
COnsider; Would you be willing, that Persons in Miseries, Respecting either Body or Soul, or both, should be laid at your Doors, in your not Succouring and Administering Help unto them.  
When you can do Good, and will not, know, that you neglect Duty; and that God may justly deprive you of what you have, and make you as Desolate as others. Having therefore an Opportunity, make use of it; for you know not how soon the Balance of 
‖ Witness the Fire of London.  Providence may be turned, as to thyself: Thou that art Rich to Day, may'st be 
† God grants no Man a Patent for Riches Durante vita, but Durante beneplacito, (as the Lawyers speak)  Poor to Morrow. Nabuchadnezzar, a Mighty Conqueror, was turned a Grazing among the Oxen. A Great Haman is Feasted with the King one Day, and made a Feast for the Crows the next. Adonibezek, a Mighty Prince, was made a Fellow-Commoner with Dogs. So Herod.  
Belisarius, a most Famous General under justinian the Emperor; after all his Noble Achievements, had his Eyes put out in his Old Age, by the Empress Theodora: And at the Temple of Saint Sophy, fain to Beg; Date panem Belisario, etc. Give a Crust to Old Belisarius; whom Virtue Advanced, but Envy hath brought into Misery. Pythias Pined to Death for want of Bread, who once was Able to Entertain and Maintain Xerxes his vast Army. Great Pompey had not so much as Room to be Buried in: And William the Conqueror's Corpse lay Three Days unburied; his ●…nterrement being hindered by one, that claimed the Ground to be his. Cum multis aliis.  
It is Wisdom in this Sense, (saith a Worthy 
* Mr. Watson on the Beatitudes, Pag. 217.  Divine) to consider others. Remember, how soon the Scene may alter: We may be put in the Poor's Dress; and than it will be no small 
† A Good Man once High, but now Low, told me; That the Consideration of his doing Good to others when he was in Capacity, was a great Comfort to him in his Poverty.  Comfort to us, to think, that we Relieved others, when we were in Capacity to do it.  
Verily, my Friends, this is not considered: For would People but consider this, Mercy and Goodness, Bounty and Compassion would Flourish more than they do. There would not be (I say) so many Cubboards Empty, Purses Moneyless, and Wounds not Cured or Bound up.   

Motive 2.  
Secondly, Consider, That the 
‖ God sees whatever we do for others; What need we therefore care who else see us?  Eyes of God, of Christ, of Angels, of Devils, of Sinners, of Saints, of Good and Bad are always upon you: Therefore let this Motive, above all the rest, be as a Spur to all Virtue, and a Whet Stone to all Duty. God takes Notice of all thy Actions: Thy Tears in Secret he Bottles up, thy Prayers in Secret he Registers; and what thou givest to Pious Uses, he writes down in thy Memorandum Book.  
The Good Angels and Saints Honour thee for this: The Devil, and his Children see hereby thy Faithfulness to God-ward, and thy Goodness to Man-ward.   

Motive 3.  
Thirdly, I know not of a Better than this, whereby to induce you unto a Public Spirit; viz. You shall have your 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theod.  Reward. If there be Degrees of Torments in Hell, then doubtless, there are Degrees of ●…lory in Heaven; And whose Glory shall be Multiplied, but such that 
† That Text which you have 〈◊〉. Heb. 6. 10. is an Excellent Text.  have done most Good, when they were on Earth? All the Seeds of Liberality that you Sow on Earth, shall turn to a Fruitful Crop in Heaven. You shall be paid with Overplus: For a Wedg of Gold, which you have parted with, you shall have a Weight of Glory: For a Cup of Cold Water, you shall have Rivers of Pleasure.  
The End of the Salve for Soul-Sores; together with the Duty of Such, whom God has dealt Bountifully with.     
FINIS   

SEVERAL SERMONS, Preached upon Sacramental OCCASIONS.  
By THOMAS POWEL, Minister of the GOSPEL.  
LONDON, Printed by T. Milbourn, for Benjamin Harris, at the Stationers-Arms in Sweetings-Rents, near the Royal-Exchange, in Cornhill, 1679.   

SERMON I.  PSAL. 42. Vers. 1. 
As the Hart Panteth after the Water-Brooks, so Panteth my Soul after Thee, O God.  

Introduction.  
THE Author of this Psalm was David, is Concluded on all Hands; as well as other Psalms of the like Nature, which have not his Inscription upon them: Penned by him at some sad Time, and in some sad Condition; viz. His Exilement from Home, and the House of God; upon the Occasion of Saul's Persecution, who Pursued him from Place to Place; and followed him, as a Partridge upon the Mountains; as himself Expresses it, 1 Sam. 26. 20. 
The Words divided.   
In the Words of my Text, the Prophet David intimateth his Ardent Affections towards God; Illustrating the same by a Similitude of the Hart towards the Rivers of Water: Wherein (as in all other Similitudes besides) there are Two Parts considerable; The Proposition, and the Reddition.  
The Proposition we have in these Words:  
As the 
* As the Hind] or the Hart, a Beast Thirsty by Nature; and whose Thirst is Increased, when she is Hunted. The Hind, the Female, is here meant; as the Word annexed, She Brayeth, & the Greek Article [He Elaphos] manifest. And in Females the Passions are stronger, than in Males. Ainsworth in Loc.  Hart Panteth after the Water-Brooks.  
Now there is a Double Thirst in the Hart after the Water-Brooks; The One is Natural, arising from its Temper and Constitution; and the Other is Occasional, proceeding from the Different Case and Condition, in which it is: And even so it is in a Christian.  
The Reddition we have in these Words; My Soul Panteth, etc. In the Hebrew it is Brayeth.  
Moreover, The Strength of the Psalmist's Desire is Expressed by another Word, in the Verse following the Text; THIRSTETH.  
We have here Represented by David the true Temper, Frame and Character of a Christian Soul: What David says of Himself for his own Particular, is true of all Believers in General.  
The Doctrine from the Words is this:  

Doctrine.  
The Soul of a Christian vehemently desires God.  
In the Opening and Prosecution whereof, Three Things will fall under our Consideration.  

1. The Object of a Christian's Desire; and that is God.  
2. The Subject of a Christian's Desire; and that is the Soul.  
3. The Exercise or Activity of a Christian's Desire; and that is, Pant●…h after.   
First, The Object of a Christian's Desire, and that is God Himself; Thee, O God. Other Texts of Scripture 
Deus est summum bonum.  there are, that fully declares this; Psal. 84. 2. 86. 4.  
A Christian's Desire is (1.) After God Chiefly. (2.) After God Simply.  
First, A Christian's Desire is after God Chiefly. The Main and Principal Thing that he desires, is God. An 
Beatitudo formalis consistit in fruitione Beatitudinis objectivae; Beatitudo autem objectiva est Deus: quia est bonum perfectum satians appetitum.  Interest in God; Union and Communion with ‖ God. A Circle cannot fill a Triangle: The whole World cannot fill the Heart of Man. Nothing but God, can satisfy the Desire of a Christian. God only is the Proper, and most Adequate Object of it: Nothing but the Water-Brooks, can Satisfy the Thirsty Hart: Nothing but Enjoyment and Fruition of God can Refresh the Gracious Soul; wha●…ever comes short of this, is Conde●…ned.  
Whom have I in Heaven but Thee? and there is none upon Earth, that 〈◊〉 desire besides Thee, Psal. 73. 25.  
These two Places, Heaven and Earth, do take in the whole Compass and Latitude of Things Desirable; but Nothing in any of them, less than God, will content a Christian: God chiefly: Nothing but God, and only God, doth the Gracious Soul desire: Nothing but God in the Ordinances, and Nothing but God in the Creatures.  
First, Nothing but God in the Ordinances; as Prayer, Hearing, and Receiving.  
First, 'tis God in Prayer, that the Gracious Soul only desires: He reckons 
† True Prayer is a Lifting up of the Mind and Soul to God. Elevatio mentis ad Deum.  Prayer not Prayer, unless he me●…ts with God. Therefore he Prays, that he might Converse with God, Speak to God, and Rest in God. Vision of God, Communion with God, and Supplies from God is the End of Prayer: No Climbing up to Heaven, but by this Iacob's Ladder.  
Secondly, 'tis God in 
‖ Constantine the Great, when Hearing a Sermon, would ever and anon start out of his Chair of State, and Hearing, that the Gracious Soul only desires. Such an one comes not to Hear for the Sake of Man, but for the Sake of God, and of his Soul: He knows, 'tis God that Speaks, and not Man. Such Persons cannot Sleep at a Sermon, stand up for a while, being Affected, & (it may be) Terrified with the Word; insomuch, that his Courtiers were amazed; because such a Posture did not become so High a Place. Euseb. de Vit. Constant. l. 3. c. 17.  lest God in Judgement should say, Sleep on. If a Judge give a Charge, all Listen; if a King Speaks, all give Attention. When Samuel knew it was the Lord, that spoke to him, he lent an Ear: 2 Sam. 3. 5.  
Speak Lord, thy Servant Heareth.  
If God does not Speak to a Soul in a Sermon, it Profiteth nothing. God must come down in and by the Word upon a Sinner, or else the Word will be only as Seed upon Thorny and Stony Ground: But if God goes along Powerfully with the Word, than it is Effectual, even unto the Salvation of the Soul.  
Thirdly, 'Tis God at a Sacrament, that the Gracious Soul only desires. He comes not to a Sacrament, to Feed upon Bread only, but to 
* To Feed upon an Ordinance without Christ, is as Feeding upon the Dish, instead of the Meat.  Feed upon God in Christ. If God be Absent at such a Time, his Stomach is lost, and he cannot Eat; because the Founder of the Feast is not there, to Invite and Help him. God's Presence is the Heaven of Heaven's; and every Ordinance of Divine Institution is a Heaven to the Soul; because of the Enjoyment of God in and thereby: Therefore God and Christ is the Sweetness of an Ordinance. Finally, All the Ordinances without God and Christ, are but Dead and Lifeless Things, very Shadows.  
Secondly, Nothing but God in the 
* Omnes Creaturae sine Deo, non possunt esse sufficiens objectum Humanae beatitudinis. Star. de Beat. Dis. Sect. 1.  Creatures satisfies a Gracious Heart. God Sweetens a Husband, a Wife, a Child: God in these it is, that makes a Believer in Love with them. All Outward Comforts are but Skin and Shell, without Enjoyment of God: All Things to a Christian without God, is Nothing. Augustine has a Sweet Saying; Omnis copia quae Deus mens non est, egestas est; All Abundance taken Abstractly from Enjoyment of God, it is not better than Want itself. Mark the Difference betwixt a Christian, and a Worldling: The Worldly Man cares not for God, if he can but Enjoy the Comforts of this Fading Life; when as all Creature-Excellencies are but Derivatives. And what are the Streams, compared to the Fountain? the Rivers, to the Ocean? and the Excellencies of the Creature to the Excellencies of the Creator, being in him Primitively and Originally.  
Secondly, A Christian's Desire is after God Simply. God considered Abstractly 
Solus Deus sine consortio ejus Creaturae, est sufficiens objectum beatitudinis. Lib. Sect. 2.  from all other Things that come with him; like the true Wife, that takes her Husband for his Person, not for his Estate. Manifold Benefits doth the Soul acquire by Enjoyment of God; yet still, 'tis God Simply, that the truly Gracious Heart desires. Heaven without Christ is not a sufficient Dowry to him. See here again the Temper of the World, distinct from the Saints: The Men of the World are willing to have God, so far forth as he brings Worldly Things with him; like the jews, that followed Christ more for the Loaves, than Himself. But now the Gracious Soul Pants after God, from an Apprehension of the Worth and Dignity that is in him; separated from these Outward Enjoyments, which so many are taken withal.  
Secondly, We are to consider the Subject of this Desire, and that is the Soul; My Soul Panteth after thee. Thus in other Places; Psal. 62. 1.  
Truly, my Soul waiteth upon God.  
Psal. 86. 4. Rejoice the Soul of thy 
The Soul, that Princely Part of Man, is only the Subject of such Noble Desires.  Servant, etc.  
Isa. 26. 9 With my Soul have I desired thee in the Night, etc.  
The Soul has its Longings, as well as the Body; and hath its Contentments answering to those Longings, as well as the Body. Not the Body, only the Soul is capable of Thirsting after God, and having Communion with God.  
Thirdly, We are to consider the Exercise and Activity of this Desire;  
As the Hart Panteth after.  
I have told you, There is a Double Thirst in an Hart after the Water-Brooks: The one is Natural, arising from its Temper and Constitution; the other Occasional, proceeding from the different Case and Condition in which it is: Even so is it in a Christian. This Thirst is Natural and Inherent: The constant Frame and Temper of a Christian is to be Thirsty after God, the Living God. The Desires of a Christian towards God, are not False and Feigned, but Real and 
† Imbred in him, as a Christian; not Imbred in him, as a Creature.  Imbred in him.  
Again; As the Stag or Hart hath a Natural Thirst, arising from the Heat of its Constitution: So likewise, it hath an Occasional Thirst, arising from the Nature of its Condition, and present State in which it is.  
Three Things here do occasion the Heart's Thirst; as Naturalists, and those which Write the History of such kind of Creatures, observe.  
First, The Place of a Stag's or Heart's Habitation is commonly in Deserts, and such kind of Places, wherein there is Penury, and Scaroity of Water.  
Thus a Christian, who sometimes is Remote from the 
‖ When a People do not prise the Word of God by the Worth of it, they shall be brought then to prise the same by the Want of it.  Ordinances; and so a great Thirst is occasioned thereby. This was the Case of David in the Text: He is now deprived of the Public Ordinances; and now he Longs and Thirsts after God, with a great deal of Vehemency and Intention; being in a Dry and Thirsty Land, where no Waters are. And thus it is with many of the Servants of God, whose Restraints from the Means of Grace, doth set an Edge and Sharpness upon their Affections, and makes them more Eager than ever. The full Stomach loathes the Honeycomb; but Stolen Waters are very Sweet.  
Secondly, The Stag's or 
* The Hart by Natural Instinct (they say) knoweth where the Serpent's Holes are: He goeth to the Hole, where he seeth and thinketh a Serpent is; & breatheth upon him, until he is forced to come out of his Hole: And then he setteth upon him, and teareth him to pieces; or else▪ Eateth him up. Franzius.  Heart's Food is commonly Serpents; the Poison whereof doth so Heat and Inflame their Bowels, that it causeth an unmeasurable Droughth and Thirst in them. Just so it is with a Christian in the State of Gild and Corruption. This Serpent is Sin, which a Soul many times (through a Temptation) swallows; and is immediately thereupon Inflamed through the Venom of it: And so, like the Hart, Panteth after the Rivers of Water.  
The Gracious Soul (I say) in this case Thirsts after God in justification, for the Pardoning of the Gild of Sin to it; and Thirsteth after God in Sanctification, for the Washing away of the Filth of Sin from it. Sin makes the Soul (I say) Thirsty, and is never satisfied, till it comes to the Laver of Christ's Blood, and there take its Fill: For only the Blood of Christ is an Antidote, to Expel the Poison and Venom of Sin.  
Thirdly, The Stag's or Heart's Thirst ariseth from its being pursued and followed in Hunting. Thus the Soul of a Christian is under Pursuit and Persecution. There is a threefold Persecution, that a Christian is subject unto: 1. From God. 2. From Satan. 3. From the Instruments of Satan.  
First, God sometimes Persecutes a Christian, and sets himself, as it were, in Battle-Array. job. 10. 16.  
Thou Huntest me, as a Fierce Lion.  
God sometimes Eclipseth his Face and Favour; and not only forbeareth some Special Acts of his Love, but doth (as it were) 
‖ God can Look sourly, Chide bitterly, and Strike heavily, even when and where he Loves most ●…early.  Contract his Brows, and Strike us heavily. This makes a Christian Thirst after God; that is, after the Regaining of God's former Kindness.  
Secondly, In Persecution from Satan, the Gracious Heart Thirsts after God. The Devil many times, by throwing his Fiery Darts, dries up the Moisture of a Christian; insomuch, that he Thirsts exceedingly.  
When Satan (that Nimro●…, the Mighty Hunte●…) Pursues a Christian, then doth the Christian Pant after God, even as the Hart Panteth after the Water-Brooks. And when the Soul under the Devil's Pursuits comes to God, and with a sure Recumbency leans upon him; it has Leisure then, with a Holy 
† Heaven is a Place, where the Bullets of Temptations shall no●… fly.  Triumph to Outbrave the Enemy. And as for thee, that wouldst make a Partition between Me, and my God; see, if thou canst Tear me from the Bleeding Wounds of my Dying Saviour. Rend me (if thou knowest how) from the Bowels, the Tenderest Bowels of God's Dearest Compassions. See, if the Gates of Hell can prevail against the Rock of Eternity. These, and such like be the Strong Pant of a Tempted Soul.  
Thirdly, In Persecution from Satan's Instruments the Soul Pants after God. Sometimes the Wicked Persecute God's Children in their Names, Persons and Estates; even then do they Pant after God, the Living God. The Children of God Act contrary to the Spirit of the 
* Christ's Kingdom is not of this World; therefore are they of his Kingdom hated, because they are not of this World.  World: The World knows them not; and therefore Satan raises up the whole World to Storm them. The Effect whereof begets and increases Holy Desires in the Children of God.    

APPLICATION.  
LEt us Examine ourselves this Day, 
Use of Ex●…mination.  Whether we do Spiritually Thirst and Breath after God? Is God Chiefly and Simply the Object of our Desires, yea, or no? The Signs and Tokens of a Natural Thirst do ordinarily accompany a Spiritual Thirst. Now the 
Signs of our Spiritual Thirst.  Signs are these following:  
First, 
‖ Paul was Empty, when he said, In me there dwells no Good.  Emptiness. Natural Thirst flows from Emptiness, or want of what is Cold and Moist: He that is Spiritually Thirsty, is Spiritually Empty. Art thou now Soul-empty? Dost thou behold thyself within? Knowest thou, what a Fullness of Rubbish and Evil there is in thy Heart? and what an Emptiness there is of all Divine Good? Knowest thoú (I say) how Spiritually Impoverished thou art? Thou hast not so much as one Penny of Grace in the Purse of thy Soul, to Help thee. Be sensible of thy Poverty and Emptiness (I say) again, and again; for without this, thou canst not so much as put forth one Spiritual Breathing after God, the Living God. While Laodicea was Conceited of her own Fullness, she could not desire any of God's Gold and Silver: And if this be thy Case Sinner, know whilst such, thou art Deplorable and Miserable. Get out therefore of it, as you tender the Good of your Immortal Souls.  
Secondly, Exquisite Sense; even a ‖ Painful Sense. Thirst is always accompanied 
† The Spiritual Infant is not Born without its Pangs.  with Feeling and Pain The Veins do so Suck, and Pull, an●… Draw, for Cooling and Moistening that the Stomach is exceedingly Sensible, and Pained, and Un-healthful So he that is Spiritually Thirsty, is very Sensible of his own Wants, yea Painfully Sensible: No Rest no●… Quiet hath he in that Condition and therefore he is to be heavy Loaden. Such an one is pricked at th●… Heart by Sin, pained through Sin.  
Thirdly, Anxious, Cares, and many Thoughts: Thirst Creates Thoughts, and Confines them also. A Man's Thoughts in such a Condition run always towards the Waters: Water to Cool him, and Water to Refresh him, is continually in his Mind. Give us Water to Drink, saith the Thirsty Israelite: So Moses.— So one that is Spiritually Athirst, all his Thoughts and Cares are for Heaven, and Heavenly Things; how to get Christ, Reconciliation with God, & a Sanctified Peace of Conscience. Acts 2. 37.  
What shall we do?  
Acts 16. 30. What shall I do to be Saved?  
The Spiritually Thirsty Soul is exceeding Inquisitive, how to Please God, and Save his own Soul.  
What wouldst thou have me to do, Lord? (saith he) Am not I, and all that I have, thine? at thy Dispose and Service? And is not my Soul my Darling? and therefore, Am I not concerned to Secure it? All such a Soul's Cares and Thoughts, Desires and Affections are strongly carried forth to the Lord jesus, and the Everlasting Concerns of his Soul. Give me Christ, or else I Die, saith he! None but Christ! None but Christ! As nothing but the Breast can still the Babe, so nothing but Christ can still the Spiritual Babe. Toys and Trifles take not with him: the Butterflies of this World he Plays not with. Nothing here Below sufficeth him, or has his Cares and Thoughts. These Streams here Below satisfy not his Thirst: Nothing less than the Ocean itself can fill him. Christ only he careth for Christ, Christ, is his Language! A Saviour I want! A Saviour I desire! I can be content with the want of all Things for the Enjoyment of a Blessed jesus; who surpasseth all Things whatsoever, and whose Blood can Satisfy! Fill me: Yea, when my Conscience is in a Burning Fever by Reason of God's Wrath, the Blood of my Saviour will Cool it.  
Fourthly, Great Impatience: Exod. 17. vers. 3.  
The People Thirsted for Water; and the People murmured, and said; Wherefore is this, that thou hast brought us out of Egypt to Kill us, and our Children, and our cattle with Thirst?  
A Man, that is Naturally Athirst cannot bear it long; but something of a Cooling and Moistening Nature he must have. Give me Children, or else I Dye, saith Rachel: So saith the truly Gracious Soul; Give me Christ, or else I Dye with Thirst! The Soul that truly sees its Want of Christ, is impatient till such time he has Union with him: And he thinks the Time 
‖ Quamdiu, is such a Soul's Motto.  long, till it be so. Cur non modo, Cur non modo, as Augustine has it; Why not now, Lord? why not now, Lord? are the Pant of this Thirsty, Impatient Soul. He hates Delays, and Procrastinations he cannot abide. Till Christ and He are Knit together, he thinks every Hour a Day, and every Day a Week, and every Week a Year. How long, O Lord? How long, O Lord, will it be, ere I shall have a more Intimate Union with thyself, than ever? When shall I appear before thee, and see thy Face, as I was wont in the Sanctuary?  
Fifthly and Lastly, Strenuous Endeavours, (I say) Strenuous 
* There must be Cogent Endeavours, as well as Vehement Desires: Our Endeavours do Demonstrate the Reality of our Desires.  Endeavours. If we are Athirst, we do not Complain, and only Cry out for Drink; but we do also Seek out, and are not at Rest, until we have found what we desire, and most stand in need of: How do we run up and down, and Dig in this Place, and Place of the Earth, till we hav●… found these Waters? So he that 〈◊〉 Spiritually Athirst, Longeth, Co●… plaineth; and not only so, but La●… boureth, and Striveth; trying at 〈◊〉 very Pit or Well almost; from Ord●… nance to Ordinance he goeth. He wil●… Pray and Read; he will Hear an●… Confer: He is at every Pool, and i●… every Way of God; if so be at length he may meet with, and Drink of th●… Water of Life: As the Church; Cant. 3. 1.  
I sought him, whom my Soul Loveth; I sought him, but I found him not.  
Vers. 2. I will rise, and go about the 
† i e. In Public Ordinances. Brightman in Loc.  City; in the Streets, and in the Broadwayes I will seek him, whom my Soul Loveth.  

Motives inducing here-unto, are these.  
First, Spiritual Thirst, Desires and Breathe are wellpleasing to God. God Desires, that you should Desire him: And t●…efore, when you send up your Desires to him, he is well pleased with them. And this plainly appears, in that he Satisfieth those that Desire him: Yea, he Filleth the Longing Soul, Psal. 107. 9  
Secondly, Spiritual Thirsts, Desires and Breathe are the First Evidences of the New-Creature: Renewing Grace beginneth first in the Sense of Want, and then in Desire of Help. Newborn Babes Desire the Milk, 1 Pet. 2. 2.  
Thirdly, Without these Spiritual Desires and Breathe, there can be no Hopes of Mercy and Salvation. It is the greatest piece of Presumption in the World, to fancy, that Christ will be our Saviour, when we do not so much as Desire him. If then you Desire Salvation, Desire Christ. No Salvation, but what cometh by Christ. I am the Way, the Truth and the Life: No Man cometh to the Father, but by Me. Who would not then but Desire Christ? Thou never dost any thing in order to t●… Salvation, except thou Closest with Christ: 'Tis only Union with Christ, that giveth thee a Right to all the Privileges of Heaven. Before thou Challengeth therefore any Heavenly Privilege, get thyself into the Prophet's Frame: Isa. 26. 9  
With my Soul, have I Desired Thee in the Night, etc.     

SERMON II.  JOHN 10. Vers. 15. 
And I lay down my Life for the Sheep.  
NOT to spend Time in Prefaceing: In the Words Read, you may observe (1.) A Bright Emanation of Christ's Transcendent 
* Dying is the highest Decree of Love, that can be.  Love:  
I Lay down my Life.  
(2.) The Whole Body of the Faithful described, or such whom Christ thus Loveth:  
Sheep.  
Join these both together, and so you may observe: 1. The Act; Lay down. 2. The Subject; Life. 3. The Object; Sheep.  
Now here is a Choice Significancy in every one of these.  
First, In the Act you may observe: 1. The Person [I.] 2. The Act itself.  
First, The Person; [I.]  
I Lay down.  
Who is this I? See Vers. 7. in this Chapter.  
Then Jesus said unto them again; Verily, verily, I say unto you, I am the Door of the Sheep.  
So that, this [I] here, is the Lord jesus Christ, the Eternal Son of God; that King of Kings, Prince of Peace: The Saviour of the Elect, and the Redeemer of his People.  
Secondly, The Act itself:  
Lay down.  
Here is the Freeness and Voluntaryness of our Saviour's Sufferings; I Lay down.  
This Text, that speaks of Christ's Laying down his Life; and Texts elsewhere, that speak of Christ's giving Himself, denote unto us, what a Free and Voluntary Sufferer jesus Christ was.  
Secondly, In the Subject you may observe: 1. The Subject itself; Life. 2. Propriety; My Life.  
First, The Subject itself; Life.  
As if our Saviour had said; It is not Gold and Silver, and such Corruptible Things, that I Lay down for your Redemption; but it is that Flower, LIFE; that All, LIFE: Besides which, nothing is more Sweet and 
‖ The Property of the Creature, is to Abhor nothing so much as Death, and to Desire noth●…ng so much as Life.  Precious.  
Skin for Skin, and all that a Man hath, will he give for his Life, Job 2. Vers. 4.  
Yet this Thing LIFE, I (Christ) parted with for your Sakes.  
Secondly, Propriety; My Life.  
'Tis my own 
† Life is Short, yet Sweet. Eurip.  Life, that I Lay down. To Part with the Life of my Friend, or near Kinsman, is a great Expression of Love: But to Lay down my own Life, is the greatest Expression of Love, that can be. The Life of my Friend or Kinsman is near; the Life of my Son is nearer: But the Life of my own Self is nearest of all.  
Yet such a Thing as Life, and my own Life, I parted with for your Sakes: In fine, I Died for you.  
Thirdly, The Object; Sheep: That is, Believers.  
'Tis a frequent Thing in Scripture, for the Holy Ghost to compare Good Men to Good Beast, and Wicked Men to Cruel Beast. Good Men to Good Beast, as Sheep: Wicked Men to Cruel Beast; as Bears, Lions and Tigers.  
The Doctrines that this Text of Scriptures affords us, are these Two.  

Doctrine 1. First, Believers are Christ's Sheep.  
Doctrine 2. Secondly, Christ did Die for Believers, his Sheep.   
And this is the Doctrine that I shall insist upon at this time: In the handling of which I shall take-in much of the Former. And the Method that I shall observe, is this: 1. I shall consider the Analogy, that there is between Believers and Sheep. 2. What kind of Sheep Believers are. 3. Prove, That Christ did Die for Believers, his Sheep. 4. How Christ did Die. 5. Make Application.  
First, I shall observe the Analogy, that is between Believers and Sheep; wherein they run Parallel one with another.  
The Sheep, although it is a Domestic and Common Creature; yet it is worthy our Observation to consider, it hath pleased the Holy Ghost very often to Compare Christ and Christians to Sheep.  
Now Believers are like Sheep in Nine Things.  
First, The Sheep is an Innocent and Harmless Creature; 'twill do no Harm either to Man or Beast: So the Believer, he is an Innocent and Harmless Creature; he does no Hurt either to his Friend or Foe. The World indeed calls him 
* It has been the Lot of God's Children in all Ages, to have Things Fathered on them, that they have been Clear from. Surius the Jesuit, reported of Luther; That he Learned his Divinity of the Devil, and that he died Drunk: But Melancthon, who Wrote his Life, tells us; That he died Piously, and made a very Good Prayer before his Death.  Factious, Rebellious, Stubborn, and that will not Yield to Authority: But those that are Acquainted with these Innocent Sheep, will tell us otherwise; namely, That they are Peaceable. Though the Nation (many times) wherein they dwell, may not be at Peace with them; Yet they are at Peace with the Nation. Though they may be Disturbed and Molested in their Worshipping of God, yet they Disturb none; but desire to Live without Brawling and Wrangling, and to give Honour, to whom Honour is Due. Though sometimes they are accused of Disobedience and Irreverence; the Just judge, that is in Heaven, knows, that they are wronged, and falsely Accused: And ere long will make it appear to all the World, that they have been Innocent and Clear from what is laid to their Charge.  
David was just such an Innocent Sheep; as appears, when Saul came out against him: He might had taken away Saul's Life, as well as he had cut off his Skirt; the Opportunity was the same; only, he was God's Innocent Sheep, and so dared not, 1 Sam. 24. 5.  
Secondly, The Sheep is a Meek, Mild and Patient Creature. It has (they 
‖ Naturalists observe of it: Swine, and other Creatures are unwilling to be Caught: & when they are about being Slain, they will make such an Hideous Noise, as can scarcely be endured.  say) no Gall: Therefore more Patient than any other Creatures. What more Patient than the Lamb or Dove? Led the Sheep to the Slaughter, or to the Shearer, and Dumb 'twill be; yea, Silent when it is going to be Slain.  
Even so is a Believer: He is Meek, Mild and Patient: You may Hurt him, but he want Hurt you. Such an one was David: Psal. 39 Vers. 9  
I was Dumb, I opened not my Mouth.  
Believers, if Mocked or Reviled, will not Mock or Revile again. Moses was Mocked by Aaron and Miriam, Numbers 12. but he Mocked not again.  
Thirdly, The Sheep is a Simple Creature: 'Tis without 
† Sheep are often troubled with Weak & Infirm Heads; having nothing of Craft and Subtlety in them.  Craft and Subtilty, Fraud or Deceit; and so is easily Deceived. Thus Believers, they are ofttimes noted in Scripture for their Simplicity. Hence they are Compared to the Sheep, and the Dove, which are Simple Creatures: And by reason of their Simplicity, and guessing many to be like themselves, they are easily Entangled and Ensnared. Sheep are not like the Foxes, or Leopards, but Dull and Stupid; often wand'ring and running into Deserts and By-Places: By their Simplicity and Foolishness, they Stray from the Flock, and ofttimes run into Ditches and Fens; where they are Destroyed without Remedy. So a Believer, he many times Injures himself unawares through his Simplicity; one that is easily deceived: Thus David, and jacob by Laban, Gen. 29.  
Fourthly, The Sheep is a Timorous, Fearful Creature: One Dog will Chase a Thousand of them. So the Believer, he is a 
* Temerity is a Grace, implanted in the Hearts of God's Children.  Timorous, Fearful Creature; afraid of Offending God, and afraid of giving Just Grounds of Offence also towards Man. Thus joseph, he was afraid of Offending God.  
How can I do this great Wickedness, and sin against God; Gen. 39 Vers. 9  
So David, when he had cut off the Lap of Saul's Garment.  
Fifthly, The Sheep is a Sociable Creature, and loves to be among their 
† Sheep commonly are together.  Fellows. So Believers, they are very Sociable: They love the Company one of another. Christian Conference they are very much Delighted with; and they are never better, but when they are Praying with and for one another. 'Tis said;  
They that fear the Lord, speak often one to another, Mal. 3. 16.  
Thence it is, that there is your gathered Churches; and that you have Congregations, some in this Place, and some in that Place. Though God's Children are scattered, yet many of them are in Number, some more, and some less together: Yet together they keep; knowing, that thereby they are the more Capable of Resisting Temptation, and the more Freed from Inconveniencies, that may attend them when they are Singly, and Apart by themselves.  
Sixthly, The Sheep, when once it Strayeth, never Returneth again of itself, unless the Shepherd himself brings it Home. So a Believer is subject to go 
‖ Believers are ofttimes Wand'ring Sheep.  Astray, i. e. Sometimes: And when it does thus Stray, it never of itself Returns, unless the Lord jesus Christ, the Great Shepherd of Souls, brings it Home upon his Shoulders.  
Thus Peter, he had never of himself Returned, were it not for a Look from Christ jesus: A Look from Christ melted his Heart, and caused him to think on his Ways with Shame, and Compunction of Heart; Luk. 22. 61.  
Seventhly, The Sheep, when it is Pursued by the Wolf, has nothing where withal to Defend itself. Nature (says one) has denied this 
† The Sheep is not so Strong as the Lion, so Subtle as the Fox, or so Swift as the Deer; as that it is the most Unarmed of all Creatures.  Creature any thing where-withal to defend herself; that unless the Shepherd steps forth, she becometh a Prey both to Man and Beast. Just so it is with Believers: When they are Pursued by that Wolf, the Devil; that Nimrod, that Mighty Hunter, the Devil: They have no Strength of their own, whereby to Resist him, and Defend themselves; That unless jesus Christ, the Great Shepherd of Souls, appears for them, they are undone to all Eternity. 'Tis 
‖ A Weak Christian, and a Strong Christ (says one) can do Mighty Things.  Christ, that must work in them both to Think and Do: Without Christ they can do Nothing; whereas through Christ they are Enabled to do All Things; Phil. 4. 13.  
Eighthly, A Sheep is the most Profitable of Creatures Living, and when Dead. Some 
* Observe, how some Creatures are made to Labour, as Horses and Camels; some only for Food, as Hogs; some for both, as Oxen; some for Safety, as Dogs.  Creatures are Profitable Living, but not Dead; as the Horse, and the Dog; and some Creatures are Profitable Dead, and not Living; as the Hog, etc. But the Sheep is Profitable Living and Dead. The Sheep when it is Alive, is Profitable to us these manner of ways She giveth Milk, bringeth fort●… Lambs: Her Wool will also make u●… Cloth. When she is Dead, she i●… Profitable these manner of wayes●… Her Skin will serve (as formerly) for Garments; her Guts will mak●… our Music, and her Dung will mak●… the Ground Fertile.  
So Christians, they are Profitabl●… Living and Dying. As for instance When they are Alive, they wil●… make good Parents, good Masters good Governors, good Neighbours and so is Profitable in every one o●… these. When Dead, their Soul's stil●… Live, their Names still Live, thei●… Instructions still Live, and their Examples still Live: And when dead and gone, yet they are still Profitable in their Instructions and Examples.  
Ninethly, The Sheep were most Profitable under the Law for Sacrifices.  
The jews Offered more Sheep, than any other Creature. 'Tis Confessed, they Offered also Calves, Goats, Oxen, Heifers, Kids, Turtles and Pigeons: But their Daily Sacrifices consisted chiefly of Sheep, for above One Thousand, Five Hundred and Eighty Two Years; all the while that the Mosai●…l Law was observed. Thus Christ and Christians.  
Christ was Sacrifice to Divine justice for our Sins; and Christians Bo●…ies are Sacrifices in the Service of ●…od: And also, when they Die for Christ, they bear in their Bodies (with ●…he Apostle Paul) the Marks of our Lord ●…esus, and Seal his Truth with their ●…wn Blood: Rom. 12. 1.  
I beseech you therefore, Brethren, by 〈◊〉 Mercies of God, that ye Present our Bodies a Living Sacrifice, Holy, ●…cceptable unto God; which is your Reasonable Service.  
Thus might I still go along, Paral●…ling Sheep and Believers one with ●…other, might it not be deemed Superfluous.  
I could show, how that Sheep are ●…ommonly Marked: So Christ, he ●…arks Believers, that are his Sheep; and the Marks are Election and Vocation. The Sheep is a very Cleanl●… Creature, and cannot endure (lik●… the Swine) to be in Dirty Places.  
So Believers, they are Clean; bu●… Wicked Men are 
† All Ungodly Men are Bears and Swine, though not in Physics, yet in Morals.  Swine; never co●…tent, but when wallowing in th●… Mire of Sin. Sheep Love the Gree●… Meadows, and Clear Water: So Believers, they are for the Purest Ord●…nances of the Gospel, and the Word 〈◊〉 God. Sheep will go Freely of themselves; we do not use to bind the●… in Chains: So Believers, they nee●… not be pulled or haled to their Duty; they serve God. with a Free an●… Enlarged Heart. The Sheep is als●… very subject to Diseases; no Creatur●… so subject, as the Man, Horse an●… Sheep are unto Diseases: So God i●… all Ages hath been pleased to Exercise his Church with many Afflict●…ons and Calamities. Therefore w●… find the Church in Scripture compare●… to a Sheep, that is Fatted for th●… Slaughter. Lastly, When once th●… Sheep hath the Scab, he is Separate●… from the rest of the ●…lock: So here as respecting Christians: Any one, that is a Notorious and Scandalous Sinner, is not to have Communion with the Rest in Special Communion and Fellowship. For as one Scabby Sheep Infecteth the whole Flock; so the Slips and Failings of one Christian, is often the Cause of the Fall of many Weak Ones.  
Thus have I Performed the First Thing Proposed. The Second Thing is this; What kind of Sheep Believers ●…re:  
1. There are your Straying Sheep. Isa. 53. vers. 6.  
All We (like Sheep) have gone Astray.  
2. There are Lost Sheep: that is, such who have wandered so far, as that they know not the way Home again. Such an one was the Prodigal Son, Luk. 15, etc. and the jews in Christ's Time.  
3. There are your Seeming Sheep, but Inwardly are Ravenous Wolves, Matth. 7. Take heed of them.  
4. There are your Spotted Sheep, such as Iacob's were, Gen. 30.  
5. There are your Sheep without Spot or Blemish. In a Strict Sense, Christ only is such a Sheep. He is that Immaculate Lamb of God; that Lamb without Spot and Blemish, 1 Pet. 1. 19  
Next to Christ, Believers themselves are those Spotless Sheep; because no Sin is imputed to them.  
Thirdly, I am to prove, That Christ did Die for Believers his Sheep. That Christ Died, nothing is more Evident in Scripture; And that he Died not for Himself, but for Others, is as Evident: And that those whom he did Die for, were his Sheep; that is to say, a Number Elected out of the World, is as Plain also. Let two or three Places of Scripture suffice▪ john 15. 13.  
Greater Love hath no Man than this, that a Man lay down his Life for his Friends.  
Rom. 5. 8. But God commendeth his Love towards us, in that while we were yet Sinners, Christ Died for us.  
Rom. 8. 34. Who is he that Condemneth? It is Christ that Died.  
Fourthly, I am to show, how jesus Christ Died for Sinners.  
First, Though jesus Died in the Place, Room and Stead of Sinners; yet he himself was all this while 
‖ Christ died Innocently.  Innocent, Blameless; he had neither Original Blemish, nor Actual Blot. No Sin in his Heart, no Sin in his Life. He was no Sinner Actually or Inherently; but our Iniquities were laid upon him: So that Christ Died Innocently. 1 Pet. 3. 18.  
For Christ also hath once Suffered for Sins, the Just for the Unjust.  
Christ Died for Sins; yet not for his own, but for ours: And therefore, in that Respect he Died Innocently.  
Secondly, jesus Christ Died willingly. Matth. 26. 39  
Nevertheless, not as I will, but as Thou wilt.  
Christ's Death was a Free and 
* Christ died Freely & Voluntarily.  Voluntary Death; not Constrained or Forced. Austin saith, That Christ Died quia voluit, and quando voluit, and quomodo voluit; Because he would, when he would, and how he would. There was no Law to Enjoin him; no Force to Compel him  
Nothing could have fastened Christ to the Cross, but the Golden Link of Love. Christ was big of Love: Therefore he freely Opens all the Pores of his Body, that his Blood may flow out from every Part, as a Precious Balsam to Cure our Wounds. The Bowels of Christ was so Big with Tender Compassions, that they Traveled again, till they did break forth into a Bloody Sweat.  
But now it may be Objected from the Scripture afore quoted: The former Part whereof are these Words;  
Father, if it be possible, let this Cup pass from me.  
Therefore (say they) Christ did not Die so Willingly, as you think he did.  

Answ.  
Read the whole Text, and so you will find in it, 1. Vox Natarae, the Voice of Nature: Let this Cup pass from me. 2. Vox Officii, the Voice of his Mediatory Office: Nevertheless, not as I will, but as thou wilt.  
The First Voice, [Let this Cup pass] is a great Argument of our Saviour's Humanity: That he was Man, as well as God, in that he dreads a Dissolution. Christ owed it to Himself, as a Creature, to desire the Conservation of his Being: And on this Score, he would have become Unnatural to Himself, had he not Feared Death.  
The Latter Voice, [Nevertheless, not as I will, but as Thou wilt) Expresseth the Full and Free Consent of his Will; Complying with the Will of his Father, in that grand Everlasting Design, of bringing Man's Soul unto Glory. Here he Died Freely and Willingly.  
Thirdly, jesus Christ Died Patiently; he never Resisted, never Rebelled, never Opposed.  
He was Led, as a Sheep to the Slaughter; and as a Lamb Dumb before the Shearer, he Opened not his Mouth, Acts 8. 32.  
Isa. 53. 7. And when he was Reviled, he Reviled not again; when he Suffered, he Threatened not.  
Lastly, We are to Apply this Doctrine: And the Uses that it affords, are these; 1. Of Information. 2. Of Reprehension. 3. Of Examination. 4. Of Exhortation.   

The First is a Use of Information, consisting of Branches.  

Branch 1.  
First, Are Believers Christ's Sheep? Hence learn then, That Christ is the Believers Shepherd. If we are Christ's Sheep, than Christ is our Shepherd; and he Performs the Office of a Good Shepherd to us Nine Ways.  
1. He Marks us, and that with the Marks of Election and Vocation.  
2. He goes before us, and (Shepherd-like) Leads the way: 1. In Doctrine. 2. In Life. 3. In Love. 4. In Suffering.  
3. He Feeds us (as Shepherds do their Sheep) 1. In the Valleys of the Scriptures. 2. In the Hills of Virtue. 3. In the Pleasant Fields of his Grace.  
4. He bears us up with the Strong Water or Wine of Consolation.  
5. He Washes us, his Sheep, 1. In the Laver of his own Blood. 2. In the Laver of Repentant Tears.  
6. He Heals us, Psal. 103. vers. 3.  
7. He Seeks us (as the Shepherds do) his Sheep; Psal. 119. 175. Luk. 15, etc.  
8. He Carries us upon his Shoulders; Luc. 15. 5.  
9 He brings us Home; jer. 17. 24.   

Branch 2.  
Secondly, Is it so, that Believers are Christ's Sheep? Then hence we may learn, that Unbelievers are not Christ's Sheep.  
They are only the Cruel Beasts of the Forest; such as Bears, Lions, Wolves and Tigers: So the Scripture calls them.   

Branch 3.  
Thirdly, Is it so, that Christ Died also for Believers, his Sheep? Hence learn then, the Condescension and Love of Christ.  
The Condescension of Christ, that he should Die; and how was he fain to Humble himself, before he could become Capable of Dying? He was forced to become Man: And, Oh great Condescension! That he who was the Son of God, Heir of Heaven, Prince of Peace, should be enclosed in a 
† That Eternity should be Born; That he who Rules the Stars, should Suck the Breasts; That he who Thundered in the Clouds, should Cry in a Cradle.  Womb, and come into this World.  
Oh Infinite Humility! That a Saviour should become a Servant! That the Lord of Glory should lay aside his Robe, and become a Shepherd; nay, a Dying Shepherd too! 'Tis just, as if a King should leave his Throne, and wait at Table.  
The Love of Christ, in that he should Die for his Sheep; lay down his Life. What a Shepherd is this? and, What a kind of Love is this Love? Here is a Pattern without a Parallel.  
Oh the Heights, Depths, Breadths and Lengths of the 
‖ Who can Draw out Christ's Love to the Life?  Love of God in Christ! That Christ should Die, and that for Sheep, Silly Sheep: Lost, as we all were, before the Great Shepherd sought us.    

Use 2. Of Reprehension.  
Here is Reproof unto such, that Persecute Believers; because God will look upon them, as so many Wolves, that Pursue his precious Sheep. And do you hear this, Oh ye Ungodly of the World! Those whom you so Violently Persecute, are the Sheep of Christ: And therefore you Incur the Displeasure of Christ, that is their Shepherd.   

Use 3. Of Examination.  
Let us Examine ourselves, Whether we are Believers, and the Sheep of Christ? Have we taken Christ for our Shepherd? And do we Act Faith upon him, under all our Exigencies and Indigencies? Knowing, that because he is our Shepherd, therefore we shall want no Good thing. If we are Christ's Sheep, we are Innocent, Meek, Simple, and very Profitable, etc.   

Use 4. Of Exhortation.  
This Use of Exhortation has a double Aspect. 1. It looks to Believers, that are Christ's Sheep. 2. It looks to Unbelievers, that are not Christ's Sheep.  
First, It looks to Believers, that are Christ's Sheep. Is it so, That Christ has Died for you, his Sheep? Then you, his Sheep, be willing to Die for Him, your Shepherd. Christ did not Fear Men for you, don't you then Fear Men for Him: He Endured the Cross, and Despised the Shame; he went through a Sea of Wrath, and a Sea of Blood to Save you: And what, Will you do nothing for him? He Loved you with a Love stronger than Death, Love him therefore with a Love stronger than Life. We know not, how soon an Hour of Temptation may come; This we may be assured of, Christ's Love has been Tried for us: Why then should not our Love be Ttied for Christ? His Life was laid down for us; his Blood was shed for us; and we have no such Blood to shed for him, as he had to shed for us: Is our Love grown to such a High Stature, that we could Lay down Ten Thousand Lives (had we them) for the Cause and Interest of Christ?  
Secondly, It looks to Unbelievers: You that are not Christ's Sheep; Do you this Day become Believers, that ye may be the Sheep of Christ. Would you be Invested with Glorious Privileges? would you have your Souls Saved? would you have an Interest in all the Benefits of Christ? 
Qui habet Christum, habet habentem omnia.  Come over to him then. You must be joined to Christ, if you would have what Christ hath. He who has the Son, has Life; and he who hath not the Son, hath not Life: So that it is Union with Christ, that gives us a Right to whatever he hath Purchased.  
Object. But can Christ make me a Sheep, that has been such a Wolf?  
Answ. Yea, take Christ, and he will quickly Change you, and make you to differ from what you were. As for instance: What a Wolf was Paul? How fiercely did he go out against the Church at Damascus? But Christ by the Power of Grace, quickly turned the Fierceness of the Lion into the Meekness of the Lamb.  
Object. But my Heart is Hard, and my Mind is Blind.  
Answ. Why (says Christ) take me, and I can Soften your Heart, and turn the Flint into Flesh.  
Object. But I have not a Hand to Receive Christ.  
Answ. Be willing to Receive Christ, and he will find a Hand for you. As Christ has Promised to Save us by Believing; so likewise he has Promised to Help us to Believe.    

SERMON III.  LUKE 16. Vers. 50. 
But I have a Baptism to be Baptised with; and, How am I Straitened, till it he Accomplished.  
THAT these Words have a Coherence, easily appears by the Illative Particle [BUT]; by which they are tacked to somewhat said afore; viz. Vers. 49.  
I come to send Fire on the Earth; and what will I, if it be already Kindled?  
Cyril by Fire here, understands the Holy Ghost: But others more probably by Fire, do understand the Fiery Trials of Persecutions and Afflictions. Our Saviour speaks this, as the Effect, which the Preaching of the Gospel should produce; not of itself, but by reason of Men's Corruption and Abuse of it.  
And so he comes in with— But I have a Baptism to be Baptised with, etc.  
i e. Before this Fire on Earth, (viz. Persecutions, that the Gospel shall occasion, for Discovery of Men's Impure Lusts) can be Accomplished, I have a Baptism to be Baptised with. 
Oportet me multa pati, & tandem trucidari, ut sanguine meo perfundar.   
That is, (says Piscator on the Place) I must Suffer many Things; nay, be Dipped, Plunged and Baptised in Blood.  
So the Learned and Reverend Assembly of Divines, in their Notes upon the Place.  
I have a Baptism to be Baptised with, etc.  
Meaning, That his Self must first Suffer.  
This in the Saints is called the Baptism of Martyrdom.  
And how am I 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quomodo coarctor, a Metaphor taken from such Narrow Places, where by meeting with an Enemy, we are put to it, by reason of the Enemy, and by reason, that we cannot find out any other Passage.  Straitened, till it be Accomplished. As if he had said; I much desire, it were Accomplished, and the Redemption of Man thereby.  
The Words without any Stretching hard, would afford us Two Points of Doctrine: But because I ●…ntend only a SERMON from them; I shall therefore endeavour to sum up the Substance of the Words in one Point of Doctrine.  

Doctrine.  
That Jesus Christ was Baptised with a Baptism of Blood for us; the Accomplishment whereof he very much desired.  
In the Opening and Prosecuting of this Doctrine we must take notice 

1. (By way of Explication) of the Person Baptised, viz. jesus Christ.  
2. What kind of Baptism, viz. A Bloody Baptism, or a Baptism of Blood.  
3. For whose Sakes, viz. For us.    
First, Of the Person Baptised, and that is jesus Christ.  
Quest. What is this Jesus Christ, say you?  
Answ. A Christian, and ask What Jesus Christ is? Yea, and many such Ones I believe there are (that is, Titularly, not Really) that know not the Lord jesus. Therefore I will tell you, (as well as Man can tell you) who jesus Christ is:  
jesus Christ is One, that is Related to God, and unto us. 1. jesus Christ is Related to God: By God we commonly understand the First Person of the Trinity; and by jesus Christ, the Second Person of the Trinity. Why now, God the First Person of the Trinity, is Father to jesus Christ, the Second Person of the Trinity. So that jesus Christ is the Eternal Son of God, two manner of ways: By Eternal Generation, according to his Godhead; and by Grace of Personal Union, according to his Manhood; Psal. 2. 7. Luke 1. 35. 2. jesus Christ is Related unto Us also,  
First, jesus Christ is our Saviour. Phil. 3. 20.  
From whence also we look for our Saviour, the Lord Jesus Christ.  
And well may he be so Styled; for he 
* Our Lives Condemn us, but the Name of Jesus will Save us.  Saves us from the Roaring Lion, viz. the Devil, that is so called, 1 Pet. 5. 8. We were once in his Paw; but Christ our Saviour Rescued us.  
2. jesus our Saviour Saves us from Raging Lusts also, that would Devour our Souls: But he over-powers them, and so prevents them.  
Our Lusts, as so many Thiefs, would steal away our Souls; and the Dog, Conscience, doth not so much as give one Bark: But now Christ, who is our Saviour, awakens Conscience, that has been asleep so long, and bids it do its Office.  
3. jesus Christ Saves us from the King of Terrors; that is, he takes away all, that renders Death Formidable. The Bee by stinging, loseth its Sting; so Death, while it Stung Christ on the Cross, hath lost its Sting to a Believer.  
Secondly, jesus Christ is our Husband. Revel. 22. 17.  
And the Spirit, and the Bride say, Come.  
Now the Spouse is in Sable, it being a Time of Absence from her Husband: But still Christ continues in the 
‖ We are Christians, because we have Union with Christ.  Relation both of a Saviour, and a Husband to the Believing Soul. And, What Thoughts can afford more Comfort, than the Thoughts of a Spiritual, Real Union between Christ, and my Soul? Than the Thoughts of this; That Christ and I am One, that there is an Intimous, Indissoluble Union between Christ, and my Soul, which is the Wellhead of all those Streams of Comfort that I Enjoy; by which I can lay Claim to all Gospel-Rights and Privileges whatsoever.  
Thirdly, jesus Christ is our 
† The Church is a Mystical Body, the Head whereof is Christ.  Head. As a Body is either Natural or Politic; so a Head: And Christ is held forth in Scripture under both these Capacities. He is unto his Church a Natural Head, in regard of Influence; and a Politic Head, in regard of Government; Ephes. 4. 15, 16. Col. 2. 19  
Fourthly, jesus Christ is our Life; for so he is expressed in Scripture. Col. 3. 4.  
When Christ, who is our Life, shall appear, what the 
* The Soul is the Life of the Body, & Christ is the Life of the Soul.  Soul is to the Body, that is Christ to the Soul, Gal. 2. 20.  
Not I, but Christ that Liveth in me.  
Fifthly and Lastly, Christ is our Advocate. 1 Joh. 1. 2.  
And if any Man Sin, we have an Advocate with the Father, Jesus 
‖ Christ will Plead for Believers, as the Advocate doth for his Clients.  Christ, the Righteous.  
All these manner of ways Christ is Related to Us.  
Secondly, What kind of Baptism jesus Christ was Baptised with, viz. A Bloody Baptism, or a Baptism of Blood.  
Divines do tell us of a Threefold 
† 1. Baptismus Fluminis. 2. Flaminis. 3. Sanguinis.  Baptism; A Baptism of Water, of the Spirit, and of Martyrdom: All these were Fulfilled in Christ. But the Baptism in the Text, is the Baptism of Blood; in his Saints called the Baptism of Martyrdom. And I may truly say, That 
* Christ was Baptised in Water but once; yet he was Baptised in Blood divers times.  Christ was Baptised in Blood Three Times; or, which you will, he Bled Three Times.  
1. jesus Christ did Bleed at his Circumcision; Luke 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
2. jesus Christ did Bleed in the Garden, Clodders of Blood came then from him; Luke 22. 44.  
3. jesus Christ did Bleed, when he was Fastened and Nailed to the Cross: Then Streams of Blood came from him; Luke 23.  
john, the Beloved Disciple, was an Eye-witness of the Streaming out of Christ's Blood, as he stood by Christ's Cross, uttering these Words:  
O Gates of Heaven! O Windows of Paradise! O Palace of Refuge! O Tower of Strength! O Sanctuary of the Just! O Flourishing Bed of the Spouse of Solomon!  
Methinks, I see Water and Blood running out of his Side more Freshly, than these Golden Streams, which ran out of the Garden of Eden, and Watered the whole World.  
Thirdly, For whose Sake, viz. For us.  
Now this [For us] must be understood Exclusively: Not the World; Inclusively. That Part of the World, 
Ephes. 2. vers. 1.  which are Elected, and that in time are Effectually Called.  
For us; i e. We that were Dead in Trespass and Sin, as well as others.  
Secondly, Proof of the Point.  
That jesus Christ was Baptised in Blood Willingly, and Desirously; much has been spoken of this, in the Foregoing SERMON: I would not therefore swell, when there is no need. Vide Page 384.   

APPLICATION.  

Use 1. Of Information.  

Branch 1.  
HEnce learn the Love of our Lord jesus: What a Transcendent 
‖ The Greatest Logician & Rhetorician in the World, the Greatest Oracle and Orator in the World, the Greatest Cicero & Demosthenes in the World cannot set out Christ's Love to the Life.  Love it is? For it has brought him through a Sea of Wrath, a Sea of Sin, and a Sea of Blood, to make us a Peculiar People unto himself. Our Saviour's Baptism of Blood Evidenceth the Greatness of his Love towards us: That shows, how Pure, and how Excellent it is. O the Heights, Depths, Breadths and Lengths of the Love of God in Christ! My Line is too Short, to found this Bottom. Finally, This Love is a Surpassing Love; that which Excelleth all Loves whatsoever.   

Branch 2.  
Hence learn the Believers Duty. Was jesus Christ Baptised in Blood for 
† If Christ Loved us with a Love stronger than Death, we should then Love him with a Love stronger than Life.  You? Then be you willing to be Baptised for him. He did not Fear Men; but Endured the Cross, and Despised the Shame. He beard the Wrath of God for us; let us therefore be willing to bear the Wrath of Men for him. This is but Lex talionis.   

Branch 3.  
Hence learn the Believers Privileges. Was jesus Christ Baptised in Blood for you? Three great Privileges Result therefrom.  
First, The Dominion of Sin is taken away. Rom. 6. 14.  
For Sin shall not have 
* Sin the Tyrant is Conquered.  Dominion over you: For ye are not under the Law, but under Grace.  
Though jesus Christ as yet has not Freed Believers from the Presence of Sin; yet he has Freed Believers from the Dominion of Sin, and the Reigning Power of it in their Souls: And ere long he will quite Free them also from the Presence of Sin.  
Secondly, The Sting of Death is taken away, 1 Cor. 15. 55.  
O Death, where is thy Sting?  
Christ by Dying has Overcome Death: And therefore Believers need not fear it, though it has a Grim Visage, and a Ghastly Looks. jesus Christ has Knocked out the Teeth of this Lion.  
Finally, Christ's Baptism of Blood makes the Pale Face of Death look Ruddy and Pleasant.  
Thirdly, The Door of Heaven is opened; Christ's Bloody Baptism is the Key, that Unlocks it. Sin has shut up the Open Way to Heaven, but Christ's Blood has Unlocked it.    

Use 2. Of Exhortation.  
SEcondly, Let Unbelievers get into Christ, that his Baptism of Blood may avail them: For if they have not Union with Christ, whatever then Christ has done or suffered, signifies not any thing to them.     

SERMON IU.  MATH. 10. Vers. 16. 
Be ye therefore Wise as Serpents, and Harmless as Doves.  
THE Words are an Inference, from what Immediately goes before.  
Behold, I send you forth, as Sheep in the midst of Wolves: Be ye therefore Wise as Serpents, and Harmless as Doves.  
Be Wise, lest ye be Circumvented by others; and Harmless, lest ye Hurt others, is the Sense of all Expositors on the Place.  
Christian Religion is a Compound of these two; viz. The Serpent's Wisdom, and the Dove's Simplicity.  
The Serpent without the Dove is too Mischievous, and the Dove without the Serpent is too Silly. Christ sends us here to the School of Nature, that we may Learn.  
Be ye therefore Wise as Serpents, etc.  
The Text consisteth of two Parts; 
The Text Divided.  1. A Precept, which is double. 2. A Pattern, which is double.  
1. A Precept, which is double; and that is, We must be Wise and Innocent.  
2. A Pattern, which is double; i. e. The Serpent, and the Dove. The Serpent for Wisdom, and the Dove for Simplicity.  
Be ye therefore Wise as Serpents, etc.  
From the Words resulteth two Points of Doctrine.  

Doctrine 1.  
That we must not disdain to be Taught of the most Despicable and Contemptible of Creatures.  
What more Contemptible than a Serpent? What more Despicable than a Dove? Yet we are admonished to Learn of them.   

Doctrine 2.  
That Wisdom and Simplicity must go together.  
'Tis the First, that I shall at this time handle; viz. That we must not disdain to be Taught of the most Contemptible and Despicable of Creatures.  
What more Contemptible than a Serpent? What more Despicable than a Dove? Yet we are Admonished to Learn of them.  
These Creatures, viz. the Serpent, and the Dove, have Wisdom and Simplicity not for Themselves, but for Us. The jews must borrow Bracelets and Earrings even of the Egyptians: So we may Receive some Good from wicked Men. Elias Refuseth not Meat, though brought by a Raven. The Herbalist looks not out, of what Garden his Simples comes; but what Saladine Power it hath.  
Be ye therefore Wise as Serpents, etc.  
Let us therefore see what there is in the Serpent and Dove, that is imitable.  
First, We will begin with the Serpent.  
Now there is in the Serpent that which is imitable, and not imitable; But from both we may learn much Good.  
The Wisdom of the Serpent shows 
‖ The Properties of the Wise Serpent.  itself in these Properties, worthy of our imitation.  
First, The Serpent is a very quicksighted Creature: Whence it is, that he is not so soon Entangled, as other Creatures are; viz. the Dove and the Sheep.  
Herein should Christians answer the Serpent; They should be quick-sighted, and apprehensive of those Perils and Snares that attend them here below. For while Believers are Pilgrims, Satan can assail them. The World below is a Place in which Nets (every where) is spread to catch the Souls of Men, as so many Birds for Prey. The Best of Christians had need be Quicksighted, like the Serpent, because of Dangers; and when they go, they need to go on Tiptoe, because of Nets spread abroad by that Fowler, the Devil.  
Secondly, The Serpent will cast his Skin, and so loseth his Deformity, and Reneweth his Age.  
In this the Serpent also is very imitable unto us: We must cast our Skin, i. e. our Sins; we must Abhor, Leave and Eschew them: For they do Deform us, and make God and us at Variance. Ezek. 18. 31.  
Cast away from you all your Transgressions, whereby ye have Transgressed.  
Sin doth run Parallel with a Disease in many Things, and not the least in this: Viz. As the Disease of the Body Deforms it; so doth Sin as a Disease Deform the Soul. The Souls of Men, that were Whiter than Snow, Ruddier than Rubies, more Polished than Saphires in their First Original, are by Sin become as Black as the Coal: The Soul of Man, that had the Image of God stamped on it in Legible Char●… is now by Sin scarce Discerna.  
Thirdly, The Serpent will stop his Ears against the Charmers: Just so must we against Sin, and Satan's Baits of Pleasure and Profit. Satan will sometimes say:  
O Soul! Here is a great deal of Pleasure and Profit, if thou wilt but Commit this Sin.  
Nay, he will further argue, by telling the Soul, That it is but a little Sin, etc.  
Although a Small Sin will Offend an Infinite God, and Exclude us out of a Great Heaven: A Small Mote may put out our Eyes, as well as a Great Beam: A Drop of Water helps to Drown the Ship, as well as a Great Flood.  
Again, This also (which belongs unto the same Head) is very observable in the Serpent; He will stop one Ear with his Tail, and the other with the Earth. Just so must we stop our Ears against Satan's Charms. One of our Ears must be stopped with the Tail; that is, by the Consideration of what the End of Sinning will be; The other of our Ears must be stopped with the Earth; that is, by Contemplating our Frailty and Mortality. The Thoughts & Consideration of our Being 
† Memento Mortis tuae, & non peccabis. Cypr.  Dust, and ere long Returning unto Dust, will keep us from Sinful Compliance. Shall we go on in Sin, when God may say this Night:  
Give an Account of thy Stewardship.  
The way to give Sin a Death's Wound, is to set up a Death's Head.  
Shall I be Sinning, when To Morrow I may be Dying?  
This is Stopping of our Ears against Satan's Charms with the Earth.  
Fourthly, The Serpent Rolls himself in the Dust, and Creeps through a narrow Hole, and so gets Rid of his Skin.  
Would to God, SIRS, that we could but make such a Shift to leave Sin, as the Serpent doth to leave its Skin. We can find Shifts for Sinning, but none for being Holy; and, What a sad thing is this? Let us then for the Future Sin no more; but with the Serpent, Rowl ourselves in the Dust of Repentance; job. 42. 6.  
Fifthly, The Serpent bends all his Parts to save his Head, because his Life is there; so jerom, Austin, Ambrose, 
‖ Totum corpus in orbem circum voluit, ut caput occultet.  etc.  
Why now, Christ is a Christian's Head, and in that Head is the Christian's Life; and we must Deny all, rather than that. Nay, Christ our Life is Preserved, though we may lose our own.  
Now, as there are Five several Things in the Serpent, which we shall do well to observe, that we Practise them; so there are Three several Things in the Serpent, that we shall do well to observe, that we may Avoid them.  
First, The Serpent is Smooth in his Skin, yet he Stings to Death: He has a Flattering Face, but a Stinging Tail. Now this we must beware of; we must not have sweet Words, and War in our Hearts, etc.  
Secondly, The Serpent is a Hostile Creature, and will not take Wrong: But we must Suffer, etc.  
Thirdly, The Serpent Lives in Deserts, and Solitary Places: But now, Christians must not always be alone; but, like Sheep, be Sociable, that so they may be a Common Good: According to that; Vir Bonus est Commune Bonum.  
Having done with what we may Learn from the Serpent; I come now to the Dove; and so shall inquire, what may be Learned from it.  
First, We should be like the Dove for Meekness; The Dove is a Meek 
* Simplex est animal felle caret. Bish. Lake.  Creature: They say, It is without Gall. So Christians should be Patient, and Meek, and of a Forgiving Spirit; not troubled with the Overflowing of the Gall; forgetting Injuries, and writing Kindnesses on Marble.  
Secondly, We should be like the Dove for Simplicity, Innocency and Harmleness. The Dove has nothing of Guile, Fraud, Deceit or Malignancy: So Christians should be Simple and Harmless; taking Wrong, but doing none.  
Thirdly, We should be like the Dove for Chastity. The Dove is a chaste Creature, and keeps to its own Mate: So Christians should be. We are Admonished hereby to keep close to our Saviour, and not wander from Him by any means. Every Believing Soul is Christ's Spouse, and Satan doth ofttimes Entice him to Spiritual Uncleanness: But he having a Dovelike Nature, Abominates all Thoughts, Words and Actions, that are Unchaste.  
Fourthly, We should be like the Dove for Neatness, Purity and Cleanness.  
Fifthly, We should be like the Dove for Love, and Loveliness.  
Sixthly, We should be like the Dove for Sociableness: The Doves Flock together to the Window; Isa. 60. 85.  
Seventhly, We should be like Doves for Mourning. The Dove is a Mournful Creature: Oh! that we, who have the Poison of the Serpent, might have the Tears of the Dove!   

APPLICATION.  

Use 1. Of Information.  

Branch 1.  
HEnce we infer, That such who cannot Learn any thing from the Creatures that God hath made, are Carnal, and not Spiritual. S●…culum est speculum; The World Below is a Glass to discover the World Above.  
And although I am not of their Opinion, who hold, That the Heathens may Spell Christ out of the Sun, Moon and Stars: Yet this I know, That the Irrational and Inanimate, as well as Rational Creatures have a Language: And though not by Articulate Speech, yet in a Metaphorical Sense, they Preach unto Man the Wisdom, Power and Goodness of God; Rom. 1. 20.   

Branch 2.  
See, what Cause of Humiliation here is? That Man, who at first was led by the Knowledge of God to the Knowledge of the Creature, must now by the Creatures Learn to know God That the Creatures (as one saith) like Balaam's Ass, should Teach their Master! But though this be the Unhappiness of Poor Man in his Collapsed State; yet it is now his Wisdom, to improve such Helps. And whilst others, by the Abuse of Creatures, are furthering their Perdition, to be by the Spiritual Improvement of them promoting our own Salvation.   

Branch 3.  
See the Beastliness of such Men, that while they should Learn from the Creatures, are Abusing o●… them: When they might be Promoting of their Salvation by a Spiritual Improvement of them, they do further their Perdition by an Unwarrantable Abuse of them. Surely, such are Beasts in the Shape of Men.    

Use 2. Of Reprehension.  
IT may Reprove such, that have not Learned this Art of Spiritualizing Earthly Objects.   

Use 3. Of Exhortation.  
THat we would more Contemplate for our Profit sake, than we do.  
As Man (saith an Excellent Divine) 
† Husbandry Spiritualised.  is Compounded of a Fleshly, and Spiritual Substance; so God hath Endowed the Creatures with a Spi●…tual, as well as Fleshly Usefulness. They have not only a Natural Use in Alimental and Physical Respects; but also, a Spiritual Use, as they bear the Figures and Similitudes of many Sublime and Heavenly Mysteries.  
Believe me (saith Contemplative Bernhard) Thou shalt find more in the Woods, than in a Corner; Stones and Trees will Teach thee, what thou shalt not have from Learned Doctors.  
I shall Conclude with job; Chap. 12. Vers. 7, 8.  
Ask now the Beasts, and they shall Teach thee; and the Fowls of the Air, and they shall Tell thee: Or speak to the Earth, and it shall Teach thee; and the Fishes of the Sea shall Declare unto thee.  
That is, (saith Neat and Accurate Mr. 
‖ Caryl in Loc.  Caryl) The Creatures Teach us, when we think of them. They Teach us, though not Formally, yet Virtually: They Answer and Resolve the Question put to them; though not Explicitly to the Ear, yet Convincingly to the Conscience. So then, we Ask the Creatures, when we Diligently Consider them; when we search out the Perfections and Virtues, that God hath put into, or stamped upon them. To set our Mind thus upon the Creature, is to Discourse with the Creature: The Questions which Man asks of a Beast, are only his own Meditations. Again, The Creatures Teach us, when we in Meditation make out Collections, and draw down a Demonstration of the Power, Wisdom and Goodness of God in making them, or of the Frailty of Man in needing them: Such Conclusions and Inferences are the Teachings of the Creatures.    
FINIS.   

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