can read without a Commentary Time will not be long when God shall pull off thy Paint unmask thee and put thee in thy Proper Dress Though thou goest among Men for an Eminent Saint yet at the Day of Iudgement God shall show what a Devil Incarnate thou art what a 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 Presumption is not Faith and that the Faith which will enable thee to lay hold on Christ will also enable thee to walk in Him And though Faith Justifies us not yet Works there must be to Justify our Faith SECT IX Thirdly Satan shews his exceeding great Subtilty in the Methods of Tempting As First He paints his Temptations with pleasing Colours and Plausible Pretences If Satan's Temptations were to appear like themselves the Heart of Man would not consent so soon as many times it doth but rather flee from the same Hence therefore it is that Satan very 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 designes upon the Souls of Men and Women Many Vices there are that the Devil Tempts us unto and this he doth by giving them 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 Comliness 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 Sit with the Drunkard and then to Sip with the Drunkard and at last to be Drunk with the Drunkard Thirdly He is in his Temptations full of Politick Retreats The Devil many times makes the Soul believe that he flies when it is only under a Pretence and with a Designe to over-come Pray take notice of this Satan is not alwayes over-come when he flies from you He sometimes draws back that the Christian by following him and going out of the Trenches may suddenly on the Plains be foyl'd 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 over-comest one Temptation or so but let this Rule be observed by thee scil When one Temptation is over-come expect another CHAP. V. I Have treated of Satan's Subtilty in Tempting unto a Sinful Licentiousness I shall now consider it in his Tempting Believers unto a Sinful Despair And Satan's Subtilty as in the former so in this it shews it self in Two things 1. In the Seasons of Temptations 2. In the Temptations themselves SECT I. First Satan shews his exceeding great Subtilty in choosing those Seasons for Tempting unto Despair that may proue 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 with-draws 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 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 shew his Spite even when and where Christ loved most dearly Therefore soon after we find the Devil at Peter's Elbow making him his Instrument to Tempt Christ who soon espyed his Cloven Foot and therefore Rebukes Peter with a Get thee behind me Satan He that seem'd 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 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 Poyson and his sharpest Sting till he meets us on our Death-Bed SECT II. Secondly Satan shews his exceeding great Subtilty 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 shew 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 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 Damn'd 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 shew'd him a Parchment that was very long wherein was written on every side the Sins of the poor Sick Man Seest thou Behold thy Vertues saith Satan Unto which he Replyed It 's true Satan but thou hast not sâ—…t down all for thou should'st have added The Blood of Iesus Christ Cleanseth us from all Sins When Satan tells thee of thy Sins do thou tell him of Christ's Blood whose Blood is of a
Life that is Sealed and turn thee to thy Name or who shall bring thee a Certificate that it is Written there Behold it is nigh thee even in thine Heart The Work of Grace there the Law Written on the Tables of thine Heart by the Finger of the Spirit is the Exemplification and Counterpane of that Decree The safest Way the best Way the only Way to make sure of Election is first to make sure of thy Vocation SECT VI. Fourthly Satan Tempts to Despair by causing the Soul to pore too much upon its own Unworthiness You are Unworthy saith Satan of the least Crumb of Bread or of the least Drop of Water and how canst thou therefore think of expecting any Good from the Hands of God Remedy The only way to stop Satan's Mouth in this Respect is by Assenting thus far That I am Unworthy it is true and that I do not deserve a Crumb of Bread or Drop of Water it is alike true And yet I do not erre if I say I am Unworthy and yet Worthy I deserve Nothing and yet Merit what I Have Unworthy and yet Worthy like the Spouse in the Canticles Black and yet Comely Black in Her Self and yet Comely in Her Beloved SECT VII Fifthly Satan Tempts to Despair by suggesting to the Soul that no Man's Faith is so Weak as his Behold how Weak Imperfect Staggering and Trembling it is Remedy What of all that may the Soul Reply A little Faith is ‖ Faith as a Sparkle of Fire is Fire Faith though weak yet it will Entitle us unto Christ. A Child's Hand can receive a Pearl as well as the Hand of a Gyant Out of this little Grain of Mustard-Seed Heaven will grow In this Smoking Flax there 's a 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 Ioy. Our Imperfect Faith will entitle us unto a Perfect Righteousness SECT VIII Sixthly Satan Tempts to Despair by making the Soul to infer Evil from Adversity Thou art Poor and Indigent Beggarly and Despicable saith Satan In Answer unto which I would refer the Reader unto Pag. 66 67. where this is Answered fully SECT IX Seventhly Satan Tempts to Despair by causing the Soul to think much on the Sharpness of Death Thou Gloriest now saith Satan but ere long thy Condition shall be changed Thou Rejoycest but yet know that still thou art a Dying Creature It is not thy Faith Love and Hope that can shroud thee from Death which is the King of Terrors That Universal Monarch which hath made even the Strongest and Stoutest to stoop unto him Remedy What though Death may the Believing Soul say is stiled The King of Terrors yet if I am a Child of God it can do me no hurt 'T is 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 Sting to a Believer Death is the Gate of Life It puts off our Rags and gives us Change of Rayment All the Hurt it can do us is to put us 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 Iesus 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 Maladies It is our Best and Last Physician It will Cure the Aching Head and the Unbelieving Heart Sin was the Mid-wife that brought Death into the World and Death shall be the Grave to Bury Sin Why then should we be unwilling to Die seeing Death gives us a Receipt of Ease from Infirmities and Weaknesses from all Aches and Pains Griefs and Gripings 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 flie up to Heaven upon the Wing of Meditation our Corruption like a String tied to the Leg pulls us down again But after 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 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 Divine This puts Lillies and Roses into the Gastly Face of Death and makes the King of Terrors to out-shine Solomon in all his Glory A few Lines that Comforted me once in the same Case I will adventure here to Transcribe out of that Little Useful 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 then lift up thy Head and Triumphantly proclaim to the Standers by Now doth the Day the Hour the Moment of thy Redemption draw nigh Now art thou drawing near thy Home Heaven is within Sight and its Melody almost within Hearing Thy Lord hath the Curtain in his Hand ready to draw it to shew 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 perswading 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 entring Paradise that Day he Died with the Soul of his Converted Prodigal and of his Rising again in Body the Third Day being a 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 Tryumph And shall nothing of all this abate thy Fears silence thy Complaints and bring thee to a Chearful Submission Art thou still amazed and so affrighted as if so Gracious a Father and so Tender-hearted a Redeemer were but commanding thee to thy Hurt and treacherously alluring thee to thy Undoing as if he were 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 Iesus Christ For how canst thou be said either to know or love them when thou darest not trust them Fear not then my Soul but boldly throw thy self into his Arms who will certainly keep that safe which thou committest unto him I cannot omit also two or three Pregnant Lines which you may find in a Treatise of Famous Dreâ—…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 loathsom 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 Subtilty I shall now speak a little touching Satan's Malice As he is a Subtil Spirit so he is a Malicious Envious Spirit The several Names that Satan hath do declare how 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 Iob 1. â—…1 and 2. 5. Rev. 12. 8 9 10. 3. The Old Serpent for his Subtil 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 Soul SECT I. Now the Devil many times for Man's Sin is permitted First To â—…urt the Creature that should serve â—…or our Comfort as the Air Sea â—…rees c. Rev. 7. 1 3. Secondly To â—…buse the Bodies both of Men and â—…easts for the effecting of his wickâ—…d Purposes Thirdly to delude the â—…enses making Men to believe things â—…o be such as they are not as he â—…id by Iannes and Iambres in Egypt â—…nd by the Witch of Endor Fourthly To Inflict Sickness and Evils upon the Bodies of Men and to Torment and Pain them as in Iob and the Egypâ—…ians Fifthly To strike some Dumb. Sixthly To Enter-into and really to Possess the Bodies of Men using them â—…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 Soul First By depriving some of the Use of their Reason by Frensie 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 Siâ—… and Wickedness Sixthly By Prevailing in such Temptations Seventhly By Accusing before God those with whom they have so prevailed Eightly By Hind'ring Men from doing Good things CHAP. VII IN the Third place Satan is a 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 shew 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 shews his Power 'T is Angelical Bless the Lord ye his Angels that excel in Strength Psal. 103. 20 Strength is put for Angels Psal. 78. 25. They did eat Angels Food Hebr. The Food of the Mighty In two things the Power of Angelical Nature will 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 Superiour hath a Power over the Inferiour 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 Enterprizes but weighed down with a Lump of Flesh is forced to Row with a Strength suitable to its weak Partner But now the Devils being Angels have no such Incumbrances 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 appear'd to Manoah went up in the Fire that consumed the Sacrifice though such hath been the Dotage and is at this Day of Superstitious Ones that they think to Charm the Devil with their Carnal Exorcisms Hence the Romish Reliques Cross Holy-Water yea and among the Iews themselves in Corrupter Times who thought by their 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
Affections and Predominant they are nothing else but so many Fire-Brands of Confusion Land-Floods exceeding all Reason yea Deluges to bear down our Graces What Euripides spake of Sorrows is as true of all Inordinate Affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in a sudden Fray many a Man is wounded so by Tumultuous Affections many a Sin is increased and the Devil like Thieves in Uproares is most diligent about us when our Affections are Distempered within us He can Master us most easily when we can most difficultly Master our selves But if the Affections be rightly set and composed they are then the sweetest Spring of Duty the gentlest Hand-Maids of Grace our best Sails for a Course of Piety the Activest Weapons against Iniquity our Flames in Prayer and Wings to Heaven Therefore Watch these Affections They are a Cole 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 Musick or a Jarring Discord All is as they are Set and Fingred 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 it self 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 Apostasie from Christ If your Anger should be a Displeasure at another's Eminencies and not at your own Exorbitances If your Hope should not be a well-ballanced 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 lookt unto to Keep their Right Centers to Move towards their Proper Objects to Love nothing but Good to Hate nothing but Evil Now there is Rectitude and now there will be Peace and Comfort But stay not here Watch likewise your Affâ—…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 befitting Pulse to keep those Mettals 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 Counsellour Our Best Friend or Worst Enemy Our Heaven of Peace or Hell of Torment Our Wall of Brass or Prison of Iron Know ye not the Vigorous Supports of its Excusing Testimony What Confidence it gave to the Martyrs at the Bar and what Rejoycing even in the Flames Have ye not heard the Terrible Affrightments and Amazements of its Condemning Power How when it hath been awaken'd and stir'd it hath so Imprinted on the Proud 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 befel 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 Extream Exigencies in Conscience did attend him for Sinning thus Remember Iudas also who Sold his Master to the High-Priest He Sold his Master indeed but Sold his Peace too Instantly is he Arrested and Charged by Conscience and the Guilt of his Sin Crucified Him before the Rage of the Souldiers could Crucify his Master No Rest no Hope He chose Death rather than Life and hastened to Hell it self for some Ease O therefore Watch to Conscience Get it Renewed and Purged from Dead Works Obey it when it brings Light from Heaven to Command Wound it not by Corrupt Errors and Practioâ—…s Keep it Undefiled and Resolute Farewel Peace farewel 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 Shipwrack of Conscience Thy Ark is Lost if Conscience be Split Secondly The Ports or Gates to be Watched and Guarded by which We Go out and an Enemy may Come in These Ports are our Outward Senses by which the Soul Goes out and Objects Come in I cannot so distinctly Prescribe for these as for the rest only this we know That Sensible Objects have great Force to actuate and excite Peculiar Corruptions and Vile Temptations usually slip in and Co-operate with Outward Representations Satan by the Goodly Fruit deceived the Eye of Eve and Corrupted her to Transgression David's wandring Eye occasioned two Horrid Sins one of Adultery the other of Murder Therefore set a Strict Watch upon this Port or Sense of Seeing Iob did so He made a Covenant with his Eyes And Solomon Advises the Iunker 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 carryed by any House they were enjoyned to shut their Doors and Windows And in a Moral Sense the same Counsel were good for us When any Objects are apt to come in at the Windows of our Eyes Entising Alluring us to Sin shut the Windows presently lest Death should Enter by
that Respect he Died Innocently Secondly Iesus Christ Died willingly Matth. 26. 39. Nevertheless not as I will but as Thou wilt Christ's Death was a Free and 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 Enjoyn 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 Balsom to Cure our Wounds The Bowels of Christ was so Big with Tender Compassions that they Travelled again till they did break forth into a Bloody Sweat But now it may be Objected from the Scripture a-fore 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 Fear'd 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 Designe of bringing Man's Soul unto Glory Here he Died Freely and Willingly Thirdly Iesus 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 Threatned 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 then 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 Vertue 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 c. 8. He Carries us upon his Shoulders Luc. 15. 5. 9. He brings us Home Ier. 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 Forrest 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 inclosed in a 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 'T is 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 Hights Depths Breadths and Lengths of the 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 Incurr the Displeasure of Christ that is their Shepherd Use 3. Of Examination Let us Examine our selves 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 c. 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 Priviledges would you have your Souls Saved would you have an Interest in all the Benefits of Christ Come over to him then You must be
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 corde suo id est ita secum tacite loquutus est Impius Non est Deus vel Utinam non esset Deus In corde dicere nihil aliud significat quam tacite secum contendere quasi murmurando quippiam proferre Nisi enim ea Phrasis ita acciperetur non potuisset Esaui cogitatio si tantum cordis fuisset non oris citra peculiarem Revelationem Rebeccae innotuisse 3. Impius dicit in corde suo non est Deus id est Deus non est Objectum cogitatioâ—…um ejus neque circa Divina solicitus est prophanis â—…ntentus praesertim cum ita vivat ac si non esset Deus ac nullo sensu aut reverentia Numinis tangeretur Pauli Voeâ—…ii Theolog. Naturalis Reformata c. 2. * The Insivibility of God brought as an Argument by Satan against his Existence ‖ Deus est quicquid vides Deus est quicquid non vides †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 * The Trinity cavilled at and brought as an Argument by Satan to prove that God is not ‖ Esquire Leigh's Treatise of Divinity The Mystery of the Trinity after a sort shaddowed out by Four Resemblances See Bishop Usher his Body of Divinity A Person is a distinct Subsistence of the whole God-head 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 shewed you already God the Father is the First Person God the Son is the Second Person God the Holy Spirit is the Third Person All these are Co-equal Co-eternal and Co-essential for though they are Distinguished yet not in their Natures and Being but in their Names Orders and Actions And that there is a Unity in Trinity viz. Three Persons yet One in Substance Nature and Essence we must believe let Reason suggest what it will though thâ—… 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 Angels iâ—… 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 Heard and Seen so that there is one The Holy Ghost in the Shape of a Dove is Seen and not Heard there is another And then Jesus Christ in his Assumed Nature is both Seen and Heard So that this is good Qui nescis Trinitatem ito ad Jordanem More-over we are Baptized in the Name of the Father Son and Holy Ghost Matth. 28. 19. Lastly the 2 Cor. 13. 14. The Grace of our Lord Iesus Christ and the Love of God and the Communion of the Holy Ghost be with you All. Those Scriptures may suffice to prove That there are Three Persons in the Divine Essence And now that these Three are One I prove from those two Places in Scripture The one is in the Old-Testament and the other is in the New Deut. 6. 4. Hearken O Israel the Lord our God is One Lord In the Hebrew thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah Elohenu Jehovah Echad It signifies thus much That the First Jehovah is God the Father the Second Word Elohenu our God is God the Son the Third Word Jehovah is God the Holy Ghost and the Fourth Word Echad that is One is to shew the Unity of Essence in the Plurality of Persons The Jews did own the Doctrine of the Trinity though now they deny it for their Antient Rabbies did prove the Trinity out of the Old-Testament and Rabbi Simeon the Son of Johai alledged this same afore-mentioned place for the Proof thereof And many other Passages might be taken out of the Writings of the Antient Rabbies to confirm this Truth but this is already performed by 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 Iustin. Who can saith Mr. Watson in his late Treatise of Self-Denyal with the Plum-line of Reason fathom the Trinity which is Puteus profundus a Deep Well * 'T is here to be noted That Satan labours to argue from the Wonderfulness of God's Attribute his Non-Existence 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 †God is Truth it self 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 ‖ God's Immutability cavilled at * Christ's Incarnation cavilled at †Deus est Immutabilis mutans omnia nunquam novus nunquam vetus Aug. * Deus poenitere dicitur quando mutat factum Pet. Mar. †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 ‖ Deus mutat sententiam sed non Decretum saith Profound Bradwardine in his Book De Causa Dei * God's Ubiquity cavilled at †Empedocles the Philosopher said well That God is a Circle whose Centre is every where ‖ Nusquam est Deus Ubique est
may kâ—…ow his Election by his Effectual Calling * It is altogether Irregular Anomalous for the Soul to pry into Election 'T is dangerous to tread on the highest Round first †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 Publisht till God himself gave it an Imprimatur The Letter was Dated from Eternity the Superscription was Writ in time in Vocation Now you know though the Letter be Writ first yet the Superscription is Read first by him that receives the Letter 'T was decreed from Eternity that Decrees should be known in time And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fulness of Time is the Time when God's Decrees are fulfilled When the Decrees of God are Ripe then he lets the Soul tast them and then they are Sweetest Then thou perceivest that thou art a Vessel of Honour when God puts thee upon an Honourable Employment That Fountain of Love which ran under-ground from Everlasting bubbles and flows to thee in time That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was in Election becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Vocation †We deserve nothing but Hell so that what we have and enjoy is through a Precious Redeemer †Cruciger on his Death-Bed 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 * 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 ‖ Death is like the Pillar of Cloud It hath a dark Side to a Sinner but it hath a Light Side to a Believer * Death like a Snake may Hiss and Wind about the Body but the Sting is pulled out †Death is not Mors Hominis but Mors Peccati not the Death of Man but the Death of his Sin * Filia devorabit Matrem ‖ Ultimus morborum medicus Mors. †Nemo ante funera felix Solon * St. Chrysostom admires the Bravery of the Apostle's Spirit ‖ Mr. Cases Mount-Pisgah * Faith's Triumph over the Fears of Death pag. 71. †The Christians Defence against the Fears of Death pag. 375. cap. 20. ‖ The Devil if permitted can hurt both Soul and Body * The Devil hurts the Body how and after what manner †The Devil hurts the Soul how and after what manner ‖ The Devil is a Potent Enemy * Est autem horum i. e. malorum Angelorum quoque numerus magnus sed in Scriptura non definitus Piscat in Calvin Institut pag. 20. ‖ 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. Deduct 2. †Though I should Dye with thee yet will I not Deny thee Matth. 26. 34. * Fox Act. and Mon. †Si vis esse securus semper time ‖ Blessed Bilney tried his Finger by himself in the Candle before his whole Body in the Flames at the Stake * Pre-apprehension is the Mother of Prevention †Selâ—…-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 ‖ Quid est diu vivere nisi diu torqueri Aug. †Life is interlarded with Trouble Watson * Believers should alwayes keep their Recumbence upon the Goodness and Mercy of God †Mundus turbatur amatur * Mittamus preces cordis legatos Cypr. Matth. 6. 13. 2 Cor. 12. 8. Deduct 3. Heb. 2. 18. Deduct 4. ‖ 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. †Temptations stir up the Paternal Compassions in God to them who are Tempted Idem Deduct 5. * Pride was the first Sin that ever Reigned Deduct 6. †Venit Diabolus subvenit Christus ‖ God is above the Devil should be every Tempted Soul ' s Motto Deduct 7. * We are kept by the Power of God thro Faith unto Salvation 1 Pet. 1. 5. Deduct 8. †Nullae ibi insidiae Daemonum Bern. Deduct 9. Quest. Answ. Vide Sedgwick's Military Discipline pag. 27 c. * Doubtless as that Systole and Dyastole of which the Anatomists speak are to the Heart so the Affections are to the Will the Openings the Contractings of it †Oculus meus depraedatus est animam meam ‖ Do as Mariners when they know of a Rock that will split them they go not near it * 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 †Haeret mihi semper in animo tua Lex ne unquam ab illa declinem qua in re te offendam Simeon de Muis. ‖ Gladius dicitur Sermo Divinus quia sicut gladius carnes praecidit sic Sermo Divinus concupiscentias carnales Chrysoft hom 8. in Matth. * Vide Capel on Tentation pag. 97 98 99 100 101 102 103. * Believers when they are Tempted should plead as Christ their Saviour Scriptum est It is Written †Mitttamus preces cordis Legatos Cypr. ‖ Dei sacrificium Diaboli flagellum Christiani subsidium ‖ What the Key is to the Watch that Prayer is to Religion It winds it up and sets it going †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 ‖ 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 †Mr.
them My Eye saith Ieremy the Prophet affects my Heart Some read it thus My Eye hath Sacked or 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 Out-works to be Watched The Out-works 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 c. which only God can see and our own Consciences And there are other Operations as Words and Actions which are External which all the World may see And 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 VVorks and Glorify your Father Answerable to it is St. Pauls 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 straight a Line as may be still drawn by the Rule As Fair a Letter as may be still written without Just Rebuke or Spot As even a Ballance as may be hanging without Fraud and Injustice As Fruitful a Grape as may be 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 VVatchfulness and Vigilancy what it is they are to VVatch and how they must VVatch 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 what-so-ever Stand therefore at a great Distance from Satan Take heed of Nibling and Playing with the Devil's Golden-Bait lest the Hook catches you Go not near the House of the Harlot but Fly from all Appearance of Evil 1 Thes. 5. 22. The best Course to prevent Falling into the Pit is to keep at the 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 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 Sampson into the Hands of the Philistines One Sin is enough to entice the Devil to entice thee One Flaw in a Diamond takes away the Lustre and Price One Puddle if we wallow in it will Defile us One Turn may bring a Man quite out of the VVay One Hole in a Ship will Sink her One Dram of Poison may poison a Man One Stab at the Heart may kill So One Sin Allowed Retained Cherrished and Practised will certainly undo a Man Satan can hold a Man sast 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 In-mates and if you give way to them they will make way for him Say therefore unto all your Sins as Ephraim to his Idols Get ye hence I have no more to do with you Cast them out and shut the Doors against them and if they make Signes for Admittance give them none at all But say to them I know you not than God to say to you I know you not Finally Be not like Herod who though he heard Iohn the Baptist yet Respecting and taking Delight in Herodias he was spoyl'd SECT VI. Fourthly Hide with David the VVord of God in thy Heart Psal. 119. v. 11. Thy Word have I hid in mine Heart that I might not sin against thee I have hid it as a Treasure that I might not lose it and as a Rule that I might not Sin against thee No VVeapons but Spiritual VVeapons will be Useful and Serviceable in Fighting and Combating with the Devil The VVeapons of your VVarfare are not Carnal but Mighty through God to the casting down of Strong Holds Now the VVord of God is one of these Spiritual VVeapons viz. The Sword of the 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 'T is not a Spitting at Satan's Name nor Crossing your Selves nor Leaning to your own Resolutions that will get you the Victory 'T was not David's Sling nor Stone that gave him the Honour and Advantage of setting his Feet upon Goliah but his Faith In the Name of the Lord of Host. The VVord of God Read Heard and Meditated is a Sovereign Remedy against the Devil's Temptations The VVord that Sword well handled in its Preceptive Promissive and Threatning Part will send the Devil packing A few big Words of our own will not make this Mighty and Crafty Foe to fly the Field It must be done by the Word which is mighty through God Learn of 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 Bug-Bear