possessed 2 Device is Obsession when the Devil by permission hath power over a mans body onely clasping and grasping him in the armes of his power carrying him from place to place at his pleasure as for a while he had power over our Saviours body Matth. 4. and bowing a mans limbs together in a miserable manner as that womans Luke 13. assisting men sometimes Luke 13.11.16 And behold there was a woman which had a SPIRIT of infirmity eighteen years and was bowed together and could in no wise lift up her selfe And Jesus said unto her Woman thou art loosed from thine infirmity and he laid his hands on her and immediately shee was made streight and the Ruler of the Synagogue said with indignation Are there not six dayes in which men ought to work in them therefore come and bee healed and nor on the Sabbath The Lord then answered Thou hypocrite doth not each of you on the Sabbath lose his Oxe c and ought not this woman being a daughter of Abraham whom Satan hath bound lo these eighteen years be loosed when the temptation prevailes on them in a wonderfull manner to make away themselves The Advantage men yeeld to Satan to prevaile thus upon them is when men though they have not departed from divine principles yet do act all manner of wickednesse in their bodies with which they ought to have honoured God as well as with their soules Some instances also of this are in these dayes 3 Device is Suggestion or Temptation whereby he doth trouble the senses and puzle the phantasie and conveyes to the minde his sinfull phantasmes representations and species or spirital Images of evill things The Advantage he hath from men to do this is when they make not conscience of their evill thoughts as to repent of and pray against them when they are secure keeping no watch over their owne hearts to examine what thoughts come in before the justice of the Word Or are swollen with pride in opinion that they have more goodnesse then they have As that they have the spirit in an extraordinary manner and measure above others CHAP. IX The Art of shunning Temptations THis last of Suggestion or as you call it Temptation though Temptation is of a larger signification for man also may tempt man and a man may tempt himselfe is the commoner course of Satan and that in these dayes of his speciall emission and therefore I shall speake most to this Our worke divides it selfe into two Generals 1 Not to assist Satan in tempting one another 2 Not to accept of his temptations assaulting us 1 Not to assist Satan in tempting one another Touching Power Opinion Practise 1 Touching Power Beware that one ranke of men doe not indeavour the devesting of another ranke of that just power relation and honour that God hath given them as most needfull for the common good For if one sort will unjustly pull downe or diminish another Another will indeavour to doe as much for them as we have seen in many instances in History Scripture and Experience I speake not of a Tyrannicall or Superstitious power or of a noxious use of any other power In particular let not the Magistracy tempt the Ministry or the Ministry the Magistracy whiles there is such mighty levelling and designing against both In the reigne of Antichristian Papacy proud Episcopacy and Scottish Presbytery the Ministry incroached on the Magistracy Since the Erastians sprang up the Magistracy is cryed up as all in all The mean while the Levellers finde a faire opportunity to pull downe both But the common welfare cannot be without both And they themselves must like Hippocrate's twinnes live or dye together When there was onely the Priests to rule in Israel whether in the time of the Macabees or at other times the publike safety is but in ill case On the other side they that altogether cry up Magistracy and downe the Ministry let them not forget that the state of the Church under the great Restauration Rev. 21. shall be in forme of a Church with the Angels viz. the Ministers to keepe out all uncleane Kings bringing their glory and honour into it Therefore let not meane while the Magistrate neglect the Minister to give him his double honour of countenance and maintenance 1 Tim. 5.17 Nor the Minister neglect the Magistrate to charge the consciences of men to bee subject to their power 2 Not to assist Satan in tempting one another touching Opinions Beware how we communicate Errors Heresies Blasphemies impious principles so much as Historically or Narratively Hof 2.16 17. At that day saith the Lord thou shalt call me ISHI and thou shalt call mee no more BAALI though both signifie the same thing viz. my Husband or my Lord onely because as Hierom notes Baali was the Idolaters style c. For I will take away the NAMES of Baalim out of her mouth and they shall be no more REMEMBRED by their NAME Ephes 5.3 But fornication and all uncleannesse or covetousnesse let it not be once NAMED amongst you For saith the Apostle 1 Cor. 15.33 Evill communications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conferences corrupt good manners The reason is strong The very having of evils in our eares by reason of a party they have within us by originall sinne the seed of all sinnes doth more or lesse pollute or prejudice the soule The discourses of evill is as common liquors poured upon light colours they leave a staine though they alter not the Dye Alas for us our imperfect graces have yet but lightly dyed our natures with holinesse We had need to take heed of every drop and dust of sinne 3 Not to assist Satan in tempting one another in matters of practise To beware that neither our words nor carriage nor examples infect others in these contagious and spiritual-disease catching times If we doe but any how intimate to others in expressions or gestures or conversation that we are loosened in the socket of our pious principles wee presently more or lesse in these apostatising times weaken if not overturne the stedfastnesse of others 2 Not to accept or receive the motions of temptations from Satan or else-whence whatsoever 1 The grand generall rule is this That whereas at this day many pretend a speciall dictating and direction of the Spirit Note that that motion alone is a word from the Spirit that is according to the word of the Spirit that is according to the Scriptures spoken and penned by the inspiration of the holy Spirit in an extraordinary way 2 Pet. 1. last Therefore though the Prophets of the Old Testament had the Spirit in an extraordinary manner and measure yet their rule is in opposition to false pretended spirits that if any spake not according to the Word of the Law and Testimony they had no LIGHT in them Esa 8.20 So likewise the Apostles were extraordinarily indued with the Spirit both for Doctrine and Miracles Paul the Apostle had it and a
of I know not what kinde of Spirit and of having the Spirit but are most abominably sensuall whiles they walke after their owne UNGODLY lusts But the next inquiry is to whom this Woe belongs what is meant by the Inhabitants of the earth and sea For all men good and bad inhabit there and Beasts and Fishes are not the object of Satans wrath Answ This is spoken by way of distinction from the state of mysticall Heaven the holy Church the sincere Beleevers for they are bid to rejoyce in this very same verse Rev. 12.12 Rejoyce yee Heavens and yee that DWEL in them The impieties and calamities of the earth may obliquely glance a darknesse upon some particular Comforts of the Heavenly holy ones but it hastens their generall joy and felicity When the sinnes of the Inhabitants of the earth that is of the grosser wicked openly prophane dirty Imps Earthly wretches whether named Christians or not And of the Inhabitants of the sea that is of cunningly counterfeiting hypocrites under a vizard of a kind of Religious profession and of both these whether they be the Secular men of earthly Civil imployments or are Ecclesiastical having to doe with Doctrines and Church administrations oft signified by waters as Churches like Islands are or should bee severed from the grosse world * Pareus out of Brightman hath it thus Consentit Brightmannus Incolas terrae esse quosvis improbos Christianismum ficte profitentes regui Antichristiani incolas Maris verò incolas facit Ecclesiasticos qui turbidam salsuginosam amtram doctrinam suis fucatis Christianis propinant quae quidem ad hypocrisin eos efformat sed viscera tandem Corrodit animosque perdit So Pareus And Brightman himselfe saith thus From hence may this metaphoricall signification of these words be confirmed that if earth should bee taken properly the Devill should be alike troublesome to all the Saints who dwell in common together with the wicked Besides who are the Inhabitants of the Sea but men For the D evill doth not spit out his spightfull poyson upon Whales and great Seas Good men also and bad dwell together in common in the Isles as well as in the firme land Thus then distinguish them That the Inhabitants of the earth are very wicked company either of Heathen or Christians who have onely a painted shew of Religion but the inhabitants of the sea are the Clergy-men as they call them who set abroach grosse troubled brackish and sourish doctrine to their counterfeit Christians which doth rather bring barrennesse of godlinesse to the hearers and gnaw their entrals then quench their thirst or yeeld any other good fruit The Devill being now stript of his power of hurting the true Saints should tosse these men up and downe with all manner of whirling tempests I say when these mens sinnes are ripe then Gods judgements are ripe and the ruine of them is the raising of the Church When Dagon fals before the Arke the Arke is delivered When the Amorites sinnes are full Israel is possessed of Canaan But the mean while there is a great spring of wickednesse more darknesse then light generally For the Prince of darknesse is here and casts out of his mouth much water which if it drownes not the Woman makes the wilde trees and weedy plants to fructifie amaine CHAP. II. The mystery of Satans wrathful passion now against the world and of Gods just permission of him and it SUrely after all this unfolding we cannot but perceive that the core of the cause of the cursed corruptions of the present times and of like further woe to the world for future is Satans powerfull presence by speciall permission toact great wickednesses in and upon it according to his great wrath in that short time yet remaining for him to prevaile here For why is it said he hath great wrath and why is a woe pronounced if he will not or cannot worke according to that wrath If you will have it shortlier then thus The world is now extream loose because Satan is extraordinarily let loose The Prince of the world Joh. 12.31 now in speciall rules the world of worldly men The Spirit Prince of the aire Ephes 2.2 now more powerfully poysons the spirits of men But why you will say is Satan thus angry with man and more NOW in this age and downward whiles his time lasts Surely the defection of Beelzebub in Heaven at first with his faction of Angels was because man was so farre exalted above him MAN was a body and yet having a soule as an Angelical spirit a double capacity above Angels to partake of all blisse was so formed of both into one person as that he is said to be made in the image and likenesse of God Gen. 1.27 which was never said of Angels and in the image and likenesse of God in the triplicity of modalities and dispensations of himselfe as Father sonne and Holy Ghost Let us saith God in that first of Gen. 26. make man in OUR Image after OUR Likenesse having said before God Elehim in the plurall Created Bara in the singular Gen. 1.1 and mentioning distinctly in the second and third verses c. God the Father and the Holy Ghost saying the Spirit of God moved upon the waters and God said Let there be light c. which had in the sound of words an hint of making man not onely the Sonne of God in some sense as Luke 3. last Adam is called but of making him like the onely Sonne of God as after Christ tooke the nature of Man and not of Angels Heb. 2. Angels being termed Gods Ministers that is servants Heb. 1.7 yea whiles man is made Lord of all Gen. 1.26 the Angels were to be servants unto man Heb. Heb. 1.14 as they saw by their imployment from the beginning of the world Besides Adam in all his glory must have a wife a second-selfe formed out of himselfe as a propagatrix of Man-kinde as a good without which it was not good for man then all-happy man to be Gen. 2. Angels being stinted in their owne number and comforts too and in their own single persons which Conjugals and Propagative became an opportunity of a Prophesie Gen. 3. and a performance of the birth of Christ out of mans loynes and in opposition to the Devill to overthrow him Gen. 3. And as a Seale to all this hee had the Tree of life a type of Christ to be continually in his eye All which might well make the most sagacious Angell especially afore his fall suspect that mans nature in time should bee united to the Godhead in the person of Christ and so man at last to become farre above him in compleat happinesse and thereby cause him in wrath against God as neglecting him to revolt from God in heaven And to bee revenged on man whom he so direfully emulated hee effectually tempted him to fall also Since when hearing articulatly in the word Gen. 3. c. to the end of
Revelation to boot 2 Cor. 12. yet he Gal. 1.8 9. pronounceth an Anathema a curse twice over upon any man or Angel that shall deliver any other Doctrine then what is according to the Gospel John the Apostle also had the Spirit in an extraordinary degree for Doctrine and Miracles and had a large Revelation viz. the booke of the Revelation besides yet he bids us try the Spirits whether they are of God by this He that knoweth God HEARETH us he that is not of God HEARETH not us Hereby we know the Spirit of truth and the spirit of errour 1 Joh. 4.1.6 But because Enthusiasts Hereticks c. make the Word of God a Nose of waxe to turne it which way they list even as they phantasie it to be like the eye of a picture as that it still lookes towards them in favour of their opinion which way soever they turne therefore adde this that as the constant Tenor of the Scriptures is to promote Christ and to presse holinesse so the Spirit that dictated that word doth both those it advanceth Christ 1 Joh. 4.1.2 and 1 Cor. 12.3 And it worketh holinesse Rom. 1.4 Rom. 8.9 10.11 2. The particular rules touching temptations are these 1 Lay load of Gospel-contrition on that originall sinne concupiscence which is a naturall pravity in our natures inclining us to evill and to poure out spirituall sighes and groans of prayer unto Christ and applications of Christ as batteries against it So did David Psal 51. as his Penitence for past-times and a prevention of future James in Chap. 1. v. 14. makes originall sinne or concupiscence the first drawing of the heart aside as a pillar of an house off of his Centre Paul Rom. 7.19 makes it that Tyrant that made him doe that evill he would not whereupon he makes an out-cry to Christ and is comforted Rom. 7.24 25. Indeed here is the foundation laid and a strong Bulwarke built against all Temptations viz. by continuall applications of Christ and supplications to Christ to have a pure heart in a constant exercise of purity Act. 15.16 Act. 24.16 An heart purified by faith And herein saith Paul I doe exercise my selfe to have alwayes a conscience void of offence c. Then are Satans darts shot as against a wal of marble that pierce not and his temptations are but as dirt throwne upon Cristall but neither staine not sticke long See an example in Christ yea in Paul 2 Cor. 12. and so proportionably in all that partake of Christ 2 Quick-sightednesse to discerne and suddenly and seasonably to despise the overtures and pretensive perswasions of a sinfull object confederating with our concupiscence to draw us to a consent to sinne Heb. 5. last v. Christians of full age by reason of use have their senses exercised to discerne both good and evill St. James tels us that after that drawing aside by concupiscence afore mentioned followes an Enticing by some object suitable to that drawing to bring us to consent By the object a man is baited for as a Fish is baited for with an amiable bait upon an hooke Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.14 The bait seemes lovely to the eye and pleasant to the taste whiles the hook is not perceived So original corruption opens its eyes and beholds and shews us the honour pleasure profit or other carnall sweetnesse of the object not considering the snare under it So that the object presenting it selfe concupiscence is that which playes the bait before the mouth of the will and affections to cause them eagerly to catch and swallow it the Object is as the Woor Concupiscence is as the Spokesman To cure all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle cals upon us 2 Cor. 10.4 to consider the Gospel weapons or Armory whereby to throw downe these pretended reasons and rationall thoughts as we dreame to consent to sinne for a shew of reason to a rationall creature that he may sinne is a powerfull temptation which the Apostle therefore there cals strong-holds that is the word of the Gospel which we must ding in the face of all perswasive seeming reasons to sinne Inest peccatum cum delecteris regnat si consenseris Austin 'T is too much misery to be disposed towards sinne by Concupiscence but it is a slavery to bee drawne to consent There is saith one A sinne if thou art delighted with evill but it reignes if thou consent But if we keep our consent chaste from the Harlot sinne as it is typically termed in the first nine Chapters of the Proverbs we may comfortably say as the Apostle Rom. 7.16 17. If then I doe that which I would not I consent to the Law that it is good Now then it is no more I that doe it but sinne that direlleth in me 3 Satan oft strikes in with both these viz. this Object and that Concupiscence for those are his materials he workes upon and his Topicks or Places whence hee drawes his arguments of temptation thrusting in his suggestions and incitations to adde fresh impressions for that 's a mystery both in Divinity and Philosophy that Satan can make our phantasies to lay aside our owne phantasmes and heed his to cause our imagination to lay downe the images of things presented by our inward senses and to take up into consideration those his suggestion brings in Which adventitious additional power of Satan in the temptation may bee in part discerned by the suddennesse unseasonablenesse and violent importunatenesse perhaps when the object or its lustre is something withdrawn or concupiscence begun to be in a slumber Therefore the third rule mounted of purpose for this particular is that of Jam. 4.7 Resist the Devill and he will flye from you Resist may the tempted say Is it no more but resist That is true If I could resist the work were done Resist if I can But how shall I resist Answ Why marke the mystery of the Rule that is the meaning resist whiles thou hast at least a little strength to resist Resist before thou art inveagled before thou art ingaged inchanted and captivated beyond retreat Bid defiance to the temptation at first sight Make an outcry against the first motion And remember this and be positive and peremptory in the use of it That it is thy sinne and thou wilt in danger thy selfe to sinne further if thou parie with the Devils suggestions and lend thine care to his arguments as we have a wofull example in Eve Minde that thou hast other and better words namely the Word of God to hearken to and better motions the blessed suggestions of the Spirit according to that Word to busie thy thoughts withall And therefore wee must follow Christs example Matth. 4. to ding and dash a pat plain powerfull Scripture in the mouth of every Temptation with a 'T is written Not encounter with our phantasied spirit but with the written Word of the holy Spirit Diseases say the Physitians are at first hardlier discerned
easily deceived hypocrites And why NOW hath the Devill GREAT WRATH seeing he was never lesse angry then as a Devil nor mildlier wroth then with the sinning against the Holy Ghost which is the proper sinne of the Devil but to signifie that now having more liberty to worke he would more wreake his wrath and effect his fury to cause evill doubly in this short time remaining ere he be cut short Which with a smooth current carries us into a second search viz. when this NOW is to what time after Johns time for this is a branch of future things Rev. 4.1 it doth relate The Devill was alwayes since he was first outed out of Heaven a Devill and alwayes angry and wroth since he was a Devill and since both alwayes abroad in the world more or lesse to vent his wrath as we have heard But now he is come downe and he hath great wrath because he hath but a short time His time was not alwayes short In Christs time and after that when there should precede as Prognosticks of his next coming That many should come in his name saying they are Christ deceiving many That there should be Warres and rumors of Warres yet though all those things come to passe the END IS NOT YET Matth. 24.3 4 5 6. And the rising of Nation against Nation and Kingdome against Kingdome together with famines pestilences and earth-quakes in divers places all those things are but the BEGINNING of sorrow vers 7 8. And in Pauls time it is averred by him that the day of Christ was not then at hand though some would shake them in their mindes so to thinke partly by a pretended Spirit of Prophesie partly by a Traditional Word and partly by fictitious Epistles under the name of some Apostle 2 Thess 2.2 3. The Church universally and separately considered as an Idea is a Mother but considered in relation to the severall persons begotten in her she hath an Off-spring with which she is said to travell and bring forth to God Ezek 16. to v. 21. and Chap. 23. v. 4. Esa 54. Hos 2. v. 4 5. The Allegory therefore in this part is not to be wrested to separate the mother from her off-spring which yet otherwise may grow together into one and the same Church Kimchi on Hos 2. v. 2 3. These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangs of Travell are sore persecution Esa 66.7 Chald on the place Jer. 30 6 7. Matth 24.8 9. Mar. 13.8 The seven headed ten horned Dragon is the Roman heathen Empire buâ—â—d on seven hils ruled by seven sorts of Governments over ten Kingdomes which should arise in the time of the last head to which they grew as the Angel interprets it Rev. 17. The Man-childe is Mysticall Christ that is Christ formed in his Members the Sonne not of Mary but of the Church Gal. 9.19 So that this is not Christ verily but as suitable to typicall expressions Christ Analogically who was to rule the Nations with an iron Scepter That is authority being obtained by the sword of war over them that are not Citizens but enemies Psal 2.9 out of which that in Rev. 19. v. 15. compare carefully Rev. 2.16 The catching up the childe unto God and to his Throne by the figure Ev 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend That the childe was catched up into the Throne of God that is up to the Roman Empire where he should rule the Nations with Authority This interpretation is plaine by Rom. 13.1 Psal 82. v. 1. and v. 6. even as they are said to sit in Moses chaire who teach the Doctrine of Moses so are they said to be in the Throne of God who are his Vicegerents in Rule upon earth So that when it is said the childe of the Apostolicke Church was caught up to God or received up into the Throne of God it is all one as to be lifted up to that Excellency as HE may sit as it were with God which I say is meant of Regall advancement And this was then fulfilled when as Christians bare the sway under Constantine the Great and his successors the Dragon of Roman Heathenish Emperialty being throwne downe That the Womna in travell with her childe were safe and escaped the Dragons lying in wait it was by the helpe and succour of Michael who sought conquered and cast downe the Dragon from Heaven into the earth whereby the Womans Son was not onely safe but was lifted up to that Throne and she her selfe departed into the wildernesse This Michael was not I suppose Christ himselfe but as in Dan. Chap. 10. v. 13. the chiefest of the chiefe Princes or seven Angels who is said Dan 12.1 to stand for the children of God according to the office of Angels Heb. 1.14 But Michael fought not alone but tooke with him partly the Martyrs overcoming Heathenisme and advancing Christianity above it by couragious suffering as is plaine in v. 11. partly the Professors and Confessors of Christianity either convincing their persecutors or adhering to Christian Constantius the Emperor father of Constantine the great in whose Court they were cherished and animated in their Profession and thereby prepared in their spirits to joyne with Constantine the Great his sonne anon succeding Constantius deceasing and to fight down the wicked Colleague-Emperors though the Devils stood with those Tyrants as much as they could For the Dragon and his Angels were the Devill and the Roman Tyrants and their Ministers which worshipped them who were cast out when they were throwne downe from the top of their Divinity the Romans admiring their Diabolical worship adoring and worshipping the Devill instead of worshipping of God and prostrate to the very bottome of execration and contempt Paralell to Exod 12.12 Num. 33.4 where God executed judgement upon the gods of the Egyptians So here the Devill the Dragon and his Angels that deceived the whole world that is perswaded them to Idolatty and hitherto possessed the Roman Empire were cast out into the earth For which a song of praise vers 10 11. But woe to the earth and the sea for now in speciall the Devill is resident with the inhabitants thereof and with great wrath vers 12.13 For the Roman Eagle being the Ensigne of that Empire with his two great Wings his two Cealars of that Empire parted into the East and West carrying the Woman into her eremitical middle condition in the wildernesse like that of the Israelites wandring in the wildernesse from their departure out of Egypt into Canean safe indeed from the fury of that red Dragon as of Pharaoh but not yet come to that glory as it were the possession of Canaan and so in a better state then the servitude of that Ethnicke Roman Tyranny like that of Egypt having now by the leave of Christian Princes liberty to worship Christ freely as the Israelites had in the wildernesse but no lesse unhappy by manifold Apostasies then Israel in the wildernesse by the Calfe Baal-peor Korah Balaam in
but if discerned easilier cured At last easilier discerned but hardlier cured We have a notable distinct and piercing holy Word of God to discover sinne intus in cute inside and outside Heb. 4.12 Therefore as soone as a Temptation dares shew its face say to your Temptations as David to the sons of Zerviah 2 Sam. 16.10 What have I to doe with you you will be too hard for me Say to your temptations as Ephraim Hos 14 to his Idols What have I to doe any more with you Say as Nehemiah Shall such a man as I am flye Shall I a Christian a Beleever the redeemed of the Lord be tempted away from him If a woman will not speake with an unsuitable Suitor or meeting him perchance will not hear him speak she will never be won Adde that if in this thy opposing at first the rise of temptation Satan will be clamouring in the eares of thy soule with his reiterated perswasions then fill thy heart with groans and rather then not out-noise him thy mouth with cryes of prayer in some secret place to drowne the voyce of Satans temptations For oft-times when the place is convenient vocall expression helps to keepe up the inward intention of the heart in prayer Yet sourthly take this Rule in the next place That it is a Temptation and may prove a great preparation to many Temptations to lay all our Temptations and the all of every Temptation upon Satan as if we had not the maine hand in every of them For as Sartan cannot tempt without Gods leave as we see in Joh so we cannot be effectually tempted without our owne leave as it appears in Eve It is true that it is seldome but Satan if permitted doth first or last more or lesse concurre with out temptations But this is as true that since our fall by the first grand Temptation of Eve we might tempt our selves by beholding the enticing object and hearing the perswasions of Concupiscence if there were no Devill in being For as there is an object for every sinne so in original sinne is a seed of every sinne So that original sinne is potentially as the Schoolmen speake and vertually every sinne It is the Seminary of all sorts and sizes of sinne Matth. 15.19 c. Out of the heart saith Christ proceed evil THOUGHTS MURTHERS ADULTERIES FORNICATIONS THEFTS BLASPHEMIES Evil thoughts comprehend all the evil of all our thoughts And what is worse then those three Murther Adultery and Blasphemy the first being against the life of others the second against our owne bodies the third against the Essence and Excellency of God And all in the plural So that by this account in original sinne is the seed of the sinne against Holy Ghost that is there is in us by nature that out of which if God should leave us to forme the actuall sinne against the Holy Ghost And therefore the fourth Rule about temptations is as before to eye and eject Satan so now to mistrust our own hearts enough For as we all equally sinned in Adam having all of us one and the same will in him And all of us equally descended from his loynes so we all partooke of original sinne equally And you heard afore what a spawne original sinne is and the plentifull product thereof Some men may indeed more awaken and strengthen their owne share of original sinne in the degree but all equally share in the kinde and so have equally the seeds of all sinnes in them So that by the shining glory of an inticing object upon the putrid matter of original sinne may be ingendered innumerable sinnes without the Devill I say may be It is said The heart is deceitfull above all things Jer. 17.9 Therefore a greater deceiver as to prevailment upon us then Satan And therefore though Satan cannot nor will he if he can have his owne will be quit from continuall tempting us yet let us not put off the matter from our selves Unregenerate Eve whiles such will in the face of God put all her temptations upon the Devill and God doth therefore pronounce a punishment upon the very body he did use yet not acquitting Eve but punishing her also But godly men doe contrariwise namely that though Satan had an hand and perhaps a great hand in their sinnes yet they are ready to take all upon themselves In 1 Chron 21.1 it is said SATAN stood up against Israel and PROVOKED David to number Israel And yet in verse 17. good David takes all upon himselfe and with great emphasis and iteration saith to the Lord IS IT NOT I that commanded the people to bee numbred EVEN I IT IS that have sinned and done evil indeed It is true when others as Christ or his Apostles speake of the temptations of believers they to preserve believers from despaire put much of their temptations upon the account of the Devil as Matth. 16.23 Christ saith to Peter Get thee behinde me Satan The meaning of Christ is that Satan had a great hand in tempting Peter to disswade Christ from his Passion And Luke 22.31 Simon Simon Satan hath desired to sift thee as wheat meaning Satans tempting Peter to deny Christ mentioned presently v. 34. and acted v. 44. So Paul often puts the sinnes of beleevers upon the Devils account 2 Cor. 2.11 Lest SATAN should get and advantage And 2 Cor. 11. v. 3. I feare lest as the SERPENT beguiled Eve your mindes should be corrupted And v. 14. Satan himselfe is transformed into an Angel of light and therefore it is no great thing if his Ministers be also transformed c. And 1 Cor. 7.5 Lest Satan tempt you for your incontinency But Christians themselves to shew their full acquaintance with their owne hearts and the sincerity of their repentance do lay the load of the temptation upon their owne corruption Psal 51. Therefore to close this Rule Be watchfull enough over your owne spirits the evill spirit cannot prevaile without the consent of yours Observe your hearts wishly especially when they are gazing and bring them much into Gods presence and company In the Kings presence no rapes or robberies or violences are committed Fifth Rule Be not secure that any man of what quality or condition soever is free from the assault of temptations All the best of Saints have beene tempted as Adam Eve Job David Peter Paul Christ with intimations of the rest 1 Cor. 10.13 Temptation common to MAN 2 Pet. 3. chap. vers 9. The Lord knoweth how to deliver the godly out of temptations proved by severall instances in the preceding part of the Chapter Therefore all the sonnes of the first Adam must addresse themselves to the second Adam against temptations as Paul Rom. 7.25 And must looke on Christ distinctly under that consideration and habitude as in speciall fitted to compassionate and comfort us in our temptations Matth. 4. Heb. 2.18 For that hee himselfe suffered being tempted he is able to succour them that are TEMPTED Heb. 4.15